intellectual faculties into activity spring from the corporeal constitution. This constitution commences its education in bodies terrestrial: "first that which is natural, afterwards that which is spiritual :" it is a curve whose elements having been determined in a world of observation and experiment is prolonged into a future world: hence we accept the unbroken sequence of development.

Bones, muscles, nerves, come between mind and that which is outside of mind; but they are instruments only by which the molecules of the blood, or of the organism considered in the aggregate, are moulded into the peculiarity of their own type. This process of integration and reintegration, by which diffused units are arranged into special compound forms, seems akin to the polarity of crystals—a power of whose nature nothing is known. The totality of the living tissue, or a zoological individual, is a zoon, or person, possessing union of parts, and separateness from other objects; possessing a centre, or axis, able to carry on independently that continuous adjustment of inner to outer relations without which could be no life. Life acts mechanically in every person, but, in the very act, we are conscious that our mind, which moves the mechanism of life, proves that we are more than a material machine: for if all vital action is the result of molecular energies, and there is no substantial difference between the protoplasm of lobster and that of man, then the functions of both should be identical, but the lobster is confined to intuitive motion and reproduction, while man possesses multifarious and complicated activities of intellect, emotion, will. Moreover, that function of the brain, memory, is a book of blank leaves which we continually write on, as with magnetic fluid, to ensure the survivance of our embodied personal consciousness. Nor are the leaves always open, though they are the infallible means by which we know the integrity and continuance of our personality. Nor when the leaves are open, do we find the characters all legible; but, nevertheless, we continually repossess our past existence; and learn, by successive states, even to project ourselves into the future. It follows, from all this, that our personal life is a real thing; and that we have open doors in the palace of

our dwelling, and run through them to comprehend, to taste, to admire.

On the ground of Personality erect the scheme of Individuality.

The simpler forms of individuality are seen in the percipient, voluntary, reasoning principle of brutes: but as there are two corporeities in man-a natural body and a spiritual body (I Cor. xv. 44); so are there in brutes the animal tissue and the immaterial principle, but the immaterial principle seems used up in the expenditure of natural brute life. Man, animal, bird, fish, plant, are all from one source: the Almighty caused them to grow out of the ground, every one in its order, every life of its kind, and man according to a Divine Pattern, as saith Leibnitz-" Les perfections de Dieu sont celles de nos âmes, mais il les possede sans bornes: il est un océan, dont nous avons reçu que des gouttes."1 Between the instinct of a brute, not knowing itself; and the consciousness of man determining itself from itself, is an impassable gulf. Individuality is the peculiarity of the individual man, whereby he is distinguished from the other beings of his kind. Individual is opposed to species, and person to nature. To put it more familiarly -the Hottentot, the Australian, the black fellow, and "swinked hedger," have common personality say-with the members of the British Association; but, individually, they are as distinct and separate as is the President from the Queen of Ethiopia.

The true life of this personality and individuality is in the spirit. The body, in itself, is lifeless except as by the spirit. Flesh and spirit are contraries; except, so far as flesh becomes formed and informed by endowment with soul. Flesh,

, and spirit,, are in contrast (Gen. vi. 3; Is. xxxi. 3; Jno. vi. 63). Man originated in a body of earth, specially fashioned, and breathed into ; and is thus the synthesis of two distinct elements. The outward, being more than a veil or covering for the inward, is penetrated in every part by the inner essence; indeed, the relation may be called sacramental, the body being the outward and visible sign of an inward

1 "Theodice"-the Preface.

spiritual mind; the two losing or merging their identity in giving man his. The spirit in man was not a portion of the Divinity, but man's spirit related to the Eternal Spirit as effect to cause. It is customary, in Scripture and in conversation, to speak of man as body and soul (Gen. ii. 7; 1 Sam. i. 26; Job iii. 20; x. 1; Ps. lxi. 9; Prov. iii. 22; Matt. x. 28); but the more comprehensive expression is-body, soul and spirit (1 Thess. v. 23; Heb. iv. 12): for even our fleshly life is the work of the spirit of life, and unites the soul with the spirit. Soul and spirit are nevertheless separable elements in man, but there is no gulf between them; man has not three lives, but one life; he is not three persons, but one person; he is three natures in one person.

It may be said—“ soul, w, is applied to the beast;" so it is, and means the person of the beast, not the beast as a person; and we can only apply soul to man as person in the human body: nevertheless, the soul in beast and the soul in man are in essential diversity. The brute has soul person, or a living nature, by that cosmical life which pervades all nature. The body of man receives soul-not by cosmical, but by Divine life (1 Cor. ii. 11). The spirit is the power of self-consciousness, the soul is the place, the whole man its object. The spirit is that which comes from God, and is of God; it is the pneuma, or candle of the Lord in man, the power of progressive and improvable reason, but chiefly the power of will in selecting good or evil, true or false, right or wrong. Hence, we may say-The tree of the knowledge of good and evil, which was not to tempt but to try our parents, is the real criterion between man and beast: the probation of the spiritual faculty by obedience, its becoming godly and godlike, was an indication that only by the tree of life could that of knowledge be rightly approached.

Look at the fact naturally and experimentally.

Whole classes of products consist merely of carbon and hydrogen, yet every one has its own individuality. A chemist proves that a piece of graphite and a diamond are essentially the same; but we recognise their individuality by using the graphite to draw with, and the diamond as a jewel.

Regard the fact from a Physician's point of view.

Inner Pavilion of our Being.

333

Individual human peculiarities are special, frequent, and distinct. We cannot tell why one has Addison's disease, and another suffers from ataxy; why this endures cancer, and that is plagued with writer's cramp; why ipecacuanha will make some sneeze, a grain of iodide of potassium iodise one person, a grain of grey powder salivate another, and opium produce colic in a third. Nor is that all-every stage and period of a man's life from infancy to old age has its special distinctive peculiar characters; and material and immaterial peculiarities are frequent and distinct as to light, heat, electricity, food, and drugs. "We call these peculiarities, idiosyncrasies; we meet with some of them two or three or more times in twenty years, but others are so rare that a long life of varied and wide experience may have witnessed but one example. Some people are most delicate electrometers and magnetometers; and I knew one such who became blind in a thunderstorm eight years ago, and whose physical frame before and since that time is always contorted by electrical and magnetical disturbances long before the former are recognised by ordinary people, and when the latter have only been displayed by perturbations of the machinery for electric telegraphy.... With regard to food:-One person cannot take egg, in any shape or form; to another tea and coffee are poisons; some cannot eat flat-fish; others are put into cutaneous tortures by strawberries." Such facts as these compel the recognition of the individuality, for pathological and therapeutical purposes, of every member of the human family.

Daily experience shows that there are peculiar morbid tendencies. One man will sing over ghastly toil, while another weeps with the infant in trouble. We are alike yet unlike. There are things common to all, yet in the innermost recesses of every life is something that has not been seen by the most earnest gaze. Emotions and feelings are often counted hypochondriacal, hysterical, nervous, and unreal: because thorax, abdomen, limbs, and excretions are nothing wrong. Having weighed the patient, electrically examined the limbs, looked at the retina, marked the beatings of the pulse, and not found

1 Dr J. Russell Reynolds, "The Address in Medicine to the British Medical Association at Norwich," 1874.

him wanting; he is told to go in peace. A deep unrest; a failing power felt by him, not seen by the physician; a sense or dread of impending evil in brain or heart, weakness of intellectual grasp, and averseness as to physical exertion; seem, when tested, to be delusive notions; for he can do all things well. He is urged to disregard these warnings, does disregard them; but they come from his life's centre, and some terrible catastrophe, breaking down of the mind, heart ceasing to work, suicide, pour contempt on careful auscultation and scientific diagnosis.

The suffering man may have mistaken notions; and the unwise physician, following them, may lose his clue; but even morbid sensations and wrong notions are part of the disease itself, to be studied as a whole; and are a proof to the scientific pathologist of more than mechanical mysteries in many a disordered life. This leads the physician in his own sufferings to some one who knows him well and has known him long; who knew his parents and their belongings; and would "hit out some common-sense line of treatment, the result of much experience and far-seeing; rather than commit himself to the care of the most highly trained graduate in medicine who could see his retina, trace his pulse, qualitatively and quantitatively examine his excreta, record his temperature, and bring to bear upon his case the last generalization of the latest writer on his peculiar malady. While desiring all that the skill of the younger man might perform, he would prefer not to lose the wisdom and experience of the older friend.”1

"With regard to many diseases, we are in a position that might be described as somewhat like that of the physiologist and the schoolboy in combination, when they have found two birds' nests. The one-the histologist-shall examine the contents of one of the eggs of each nest, and apply all his microscopic powers on the cells that he shall find; he may call the chemist to his aid, and yet fail to give, after the most searching gaze and chemical analysis, even a guess as to the nature of the bird that would be developed by the simple application of warmth to another egg which he has not broken.

1 Dr. J. Russell Reynolds. "The Address in Medicine to the British Medical Association at Norwich," 1874.