life. Some of the ends to be accomplished by this "special device"-the creation of man-are obvious even here, but more of those purposes shall be unfolded hereafter. 3. Man is not a dualism. Two elements-the spiritual and the material-enter into his nature, but man is one. We never think of reckoning the air or the water as dualistic, and yet two distinct and widely-different elements enter into the composition of each. 4. The subject also suggests the dignity of the spirit and the culture demanded for it. The development of the ingenuity and the uses of domestic animals has been one of the grandest achievements of man in the progress of his civilization and the subjugation of the earth. If the culture of the animal is so connected with the earth's advancement, how much more the cultivation of man, and especially of the spirit that is in man! The cultivation and improvement of the animal is every-where beset with difficulties and hedged around with limitations! Mind presents for culture a boundless field, and one fruitful as it is boundless. "The mind Forges from knowledge an archangel's spear, IV. THE HUMAN SOUL AND THE ANIMAL SENSES. "Why is light given to a man?" JOB iii, 23. "Who by reason of use have their senses exercised." HEB. v, 14. "Now hath God set the members every one of them in the body." 1 COR. xii, 18. "Is not the life more than meat?" MATT. vi, 25. 1. How beings purely spiritual correspond with each Other, or with the material world, we know not. Indeed, it is hardly a subject of rational inquiry. Revelation gives us little light upon it beyond the bare fact that such correspondence is not only possible but actual. As a subject of philosophical inquiry, the elements of its determination seem too recondite and inaccessible to the human mind to give any ground of hope for its immediate solution. It is, probably, one of those mysteries the solution of which will be reached only in our future state. 2. But in animal life, and also in an "embodied spirit," such as we have seen man to be, there are organs of sensation through which the living being holds connection with the outside material world. These organs are fitted to re ceive impressions from without, as when the image of an external object is painted upon the retina of the eye, affecting the sensorial nerve. The nature of that object is thus perceived by the soul, which, by a mysterious intuition, goes forth, as it were, to grasp it in its intelligence. It is by this process that " we are put in relation to material things, as to their color, sound, odor, weight, resistance, and all that we learn of time and space by contact with matter." 3. Some transcendental philosophers would, indeed, have us believe that the only real substances are ideas, and that the imagined existing material things, and their qualities, have no reality in nature. Against this refined transcendentalism we shall not undertake to reason, but leave it to the common-sense and practical judgment of mankind. 4. We usually enumerate five senses-sight, hearing, taste, smell, and touch-but Dr. Moore intimates that a little reflection will convince us that there are other modes of experiencing sensation, and adds: "There would, indeed, be no impropriety in regarding every part of our bodies as an organ of sense, since every part is endowed with a kind of feeling peculiar to itself and exactly suited to its office. Probably all sensations are but modifications of the same nervous action, and they may all be regarded as the contact of an active agent with the organ, or of something moving, or tending to move, operating on nerve." Thus light strikes upon the retina, the vibrations of air strike upon the tympanum, the odor-laden air comes in contact with the olfactory nerves, the juices spread over the palate, and thus an effect is produced upon the nerves just as much as when a solid comes in contact with the sense of touch. Between the sensuous system and the soul there is so intimate a connection; our thoughts, and feelings, and stimulus to action seem so dependent upon it, that many have been led to question whether there is or can be any existence of the human spirit independent of it. We have already seen that soul is not a function of matter. might cover the present question, as the whole sensuous system, which has its center in the brain, is only a part of the bodily organism, and is, therefore, nothing more This than a material structure. But our survey of the ground will be incomplete till we have made a more direct examination of the relations of the soul to the senses, in order to demonstrate its existence independent of them. The position we propose to maintain in this discussion is that THE BODILY SENSES, WHETHER IN MAN OR IN THE ANIMAL, ARE MERELY ORGANIC INSTRUMENTS, AND, THEREFORE, ARE NOT TO BE CONFOUNDED WITH EITHER ANIMAL LIFE OR THE INTELLIGENT SOUL. Among the reasons which go to establish this position may be named the following: I. It is evident that the organs of sense are mere instruments of the soul, because the soul has power over them to direct them, and also has power to make a choice among them. The living organism, as we have already seen, is a sort of vehiculum of the soul-the bond of connection and the medium of communication between the soul and the material world. This organ, therefore, has a twofold function-one relating to the material world, and developing itself in action; the other relating to the soul, and developing itself in sensation. In both these respects it acts in obedience to the impulse given by the mind. The connection is intimate; the velocity of spiritual action inconceivable. "We will to move a foot," says the author of Man and His Motives, "and it obeys us in the 1-200,000,000th of a second." This may as well be expressed by the algebraic formula x=0. It may be safely inferred that impressions upon the senses are received and noted by the mind with equal rapidity. The power of the mind over the action of the limbs is illustrated in every voluntary movement of the body. I will to raise the left foot instead of the right, or the arm instead of the foot, and instant action of the member takes place in obedience to the mandate. An obstruction is to be cleared from my path. I elect which shall do it, the hand or the foot, and the member receiving the command executes the commission. Some functions, it is true, can be executed only by the hand; others only by the foot; still others only by the teeth, and so on; but above we have reference to cases where the instruments are interchangeable. Something akin to this is observed in sensation. In many cases the mind may select from among the organs of sense which it will employ to test the external objects. Some things, like the colors, can be tested only by sight; others, like sound, only by the ear, and so on. But there are objects, like a piece of butcher's meat, or a fish, or a quantity of sugar, or a hogshead of tobacco, in the testing of which more than one of the senses may be employed. In such a case the mind elects which sense, whether the sight, the taste, the touch, or the smell; and, indeed, it may employ the whole of them. Here is a distinct election, made by the soul, among the senses, showing them to be merely the instruments used by the mind for the accomplishment of its purposes. In all this the mind handles. the organ of sense just as the optician handles his optical instrument, or as the experimenter in acoustics handles his acoustic tubes. II. That the organs of sense are mere instruments is further proved from the fact that attention to the impression made upon the organ is necessary to sensation. Sensation is something more than an impression made upon the bodily organ; it implies also a change in the state of that which is conscious in the body-the soul. Without |