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the intellectual organ, nor apparently any rudiment of the
organ, which would enable us to pass, by a process of rea-
soning, from the one to the other. They appear together,
but we do not know why. Were our minds and senses so
expanded, strengthened, and illuminated as to enable us to
see and feel the very molecules of the brain; were we
capable of following all their motions, all their groupings,
all their electric discharges, if such there be ; and were we
intimately acquainted with the corresponding states of
thought and feeling, we should be as far as ever from the
solution of the problem, “How are these physical processes
connected with the facts of consciousness?” The chasm
between the two classes of phenomena would still remain
intellectually impassable. Let the consciousness of love,
for example, be associated with a right-handed spiral
motion of the molecules of the brain, and the consciousness
of hate with a left-handed spiral motion. We should then
know when we love that the motion is in one direction,
and when we hate that the motion is in the other; but the
“ WHY ? ” would remain as unanswerable as before. .‘

In affirming that the growth of the body is mechanical,
and that thought, as exercised by us, has its correlative in
the physics of the brain, I think the position of the “ Ma-
terialist” is stated, as far as that position is a tenable
one. I think the materialist will be able finally to main;
tain this position against all attacks; but I do not think,
in the present condition of the human mind, that he can
pass beyond this position. I do not think he is entitled
to say that his molecular groupings and his molecular
motions explain every thing. In reality, they explain
nothing. The utmost he can affirm is the association of
two classes of phenomena, of whose real bond of union
he is in absolute ignorance. The problem of the con-
nection of body and soul is as insoluble in its modern
form as it was in the prescientific ages. Phosphorus is

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