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hydrophobia, are so many instances in which the action of mind is reached and disturbed by the derangement of our nervous system from physical causes.

3. The influence of mind upon the body must be noted in this connection. Ours is evidently a reactive system. The soul has a power over the body and all its organs, as well as the body over the soul. "It is," says M'Cormac, a matter of common observation, that excitement will cause the heart to throb and the blood to rush to the face. Many sensations are awakened or rendered intense by directing the attention to them; thus, painful or pleasing emotions, and thrills of horror or delight, dart over the frame, and shocks arise, which occasion instant death. Paralysis, and gray hair, and temporary suspension of the faculties, have been similarly produced; the terms, 'transfixed with terror,' 'rooted to the spot with surprise,' are expressive of such occurrences. Individuals, actuated by strong motives and fixity of purpose, go through exertions to which, under other circumstances, they would be wholly unequal. The soldier will make efforts in the hour of victory of which he would be incapable in the languor of defeat. Maniacs, and those in the delirium of disease, often overpower the most robust, and persons whose strength is apparently exhausted become comparatively vigorous after the receipt of pleasant intelligence. Sportsmen and men of science afford instances of people so pre occupied as to be almost insensible to fatigue. The watch. ing and the toil of which a devoted woman is capable, by the couch of sickness, have been the theme of eulogy in every age. Depression renders disease fatal that might have been otherwise, while recoveries ensue in desperate cases in which the patient has displayed unshaken fortitude."* Each of these points might be illustrated by the

*Philosophy of Human Nature, p. 97.

citation of examples, but to most of our readers such examples will recur without citation.

4. This subject also suggests that, as the bodily senses are mere instruments to be used by the mind for the time being, death may work but little change in the soul itself. This thought is so beautifully elaborated by Professor Bush that we adopt his expression of it: "If then," he says, "it be conceded that the bodily senses are the mere organical functionaries of an intelligent percipient power within, we say the conclusion bears down upon us, with commanding urgency, that what man is substantially here that he is substantially hereafter. Must it not be so? Look at the phenomena of death. There is the eye in its perfect integrity, but it does not see; there is the ear in all the completeness of its mechanism, but it does not hear; there is the wondrous apparatus of nerves spread over the whole surface of the body, but it has no feeling. The seeing, hearing, feeling power, or person, has gone. The house remains, but the occupant has departed. Yet consider what powers, what faculties, what thoughts, what memories, what affections were comprised within the limits of that existence which had just before animated this living, moving, acting mass! Has that perished? Was it not the true man—the actual person, in all his distinguishing attributes-which has now passed out of sight? That which is left behind, though it was all that was visible to the senses, was the mere temporary envelope of the indwelling spirit, and we never call it It is now the corpse, and we speak of it not as he, but it. We lay it out, we deposit it in the grave, and we say it sees corruption. But the man-with all his distinctive attributes, his varied powers of thought, affection, and will, his true personality and character-survives this dislodgment from its earthly house, and goes, in all his integrity, into another sphere of being, where he lives, sub

the man.

ject to the same moral and intellectual laws that governed his existence here. The soul is the man."*

5. Finally, this subject affords intimations of the power the soul shall possess hereafter. Here the senses may restrict as well as aid the action of the mind. They are constituted, in their present organisms, for this world alone, and hence are "of the earth, earthy." Designed to be vehicles of the soul's action, they may also be clogs and incumbrances. Who has not been conscious of intellectual power restricted because of weak and wearied organs of sense? The eyelid droops and the ear becomes dull of hearing. They demand rest, and no mere requirement of intellect can push them further. Who has not been conscious of heaviness of spirit from mere physical exhaustion? "The spirit indeed is willing, but the flesh is weak." So in the utmost exhaustion of body, the soul will often retain the full consciousness of its strength. The burden that bears it down is material. It is not the skill nor the power of the worker that has failed, but the keenness and the fitness of the tools with which he works. The consciousness of power remains. And the very struggles of the soul amid this bodily disorder indicate that the germ of immortality is there. Nay, more; they indicate that that germ shall yet burst forth from the mortal casements that incase it, and unfold itself in a world where its powers shall have ample scope and full development forever.

Life makes the soul dependent on the dust;

Death gives her wings to mount above the spheres.
Through chinks-styled organs-dim life peeps at light;
Death bursts the involving cloud, and all is day;

All eye, all ear, the disembodied power."

The Soul, by George Bush, p. 111.

V.

THE HUMAN SOUL DISTINGUISHED FROM ANIMAL INSTINCT.

"There is a spirit in man; and the inspiration of the Almighty giveth them understanding." JOB Xxxii, 8.

"Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" ECCL. iii, 21.

We have demonstrated that, in addition to a bodily organization including animal life, man is endowed with an intelligent soul. This is his distinguishing peculiarity—that which gives him preeminence in the animal creation; that which assures him of immortality. This distinction is real and not incidental. It implies a radical difference of elements, which are not therefore interchangeable. Nor can one grow up into the other.

Whatever similarity there may seem to be between some of the manifestations of instinct in the brute creation, and some of the manifestations of mind or soul in the human race, still there is an immeasurable and impassable gulf between an intelligent soul and the apparent semi-intellect of the animal instinct. The spiritual principle in man is more divine in its nature, as it is more glorious in its origin. It was given by the "inspiration of the Almighty." Thus our spiritual nature is peculiarly allied to God-a

"Dim miniature of greatness absolute."

Thus allied to God, and made capable of communing with Him; thus endued and made capable of unlimited improvement in all that can elevate and ennoble it; and with a

sphere spread out before and around it-adapted to call out and expand its energies, the progress of intellect, the variety of its discoveries, the richness of its acquisitions, and the grandeur of its aspirations-all claim for it an immeasurable superiority over the animal mind.

I. THE LINES OF DEMARKATION STATED.

The line of demarkation between the intelligent soul and the animal instinct is clearly drawn by Sharon Turner. He says that "independently of all metaphysical discrimination, the literature, the history, the arts, the mechanisms, and the manufactures of mankind-all that ennobles, enriches, and delights a cultivated nation, show at once, with an irresistible certainty, the immense superiority of the human soul. It has discovered and acquired the sciences, composed the works, displayed the feelings, performed the actions, and created the buildings, ships, the paintings, the statues, the music, and all the other wonders of civilized society.

"These are sufficient facts to separate the human spirit from the animal mind. That never improves-that, in no age or country, has effected any progression. Though it sees, hears, and feels as we do, and thinks and reasons, wills and judges, on its perceptions, so far as its appetites are concerned, much as we do on ours; yet there is its limit. Beyond that small, though useful circle, it never advances. In our appetites, and in the mental agency which they stimulate and inspire, we have a kindredship and a similitude, but no further. When our moral principles begin, when our improvabilities develop, when we rise beyond our animal wants and desires, when we study nature, when we cultivate literature, when we seek after knowledge, when the reason and the sympathies ascend to

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