mprehensibilities on the one hand, and scientific skepticism on the
other. The former would have us believe that the soul is a mere vapor, a
cloud of something ethereal, of which can be expected nothing more
useful than 'loafing around the Throne,' while the latter asks us to
recognize the existence of nothing which the eyes cannot see and fingers
touch; to cease imagining that there is a soul, and to regard the mind
as merely the product of the brain; secreted thereby as the liver
secretes bile. Let us hear what the two leading nervous physiologists,
of this country, have to say upon this point:

'The brain is not, strictly speaking, the organ of the mind, for this
statement would imply that the mind exists as a force, independent of
the brain; but the mind is produced by the brain substance; and
intellectual force, if we may term the intellect a force, can be
produced only by the transmutation of a certain amount of matter; there
can be no intelligence without brain substance.'--FLINT.

'The mind may be regarded as a force, the result of nervous action, and
characterized by the ability to perceive sensations, to be conscious, to
understand, to experience emotions, and to will in accordance therewith.
Of these qualities, consciousness resides exclusively in the brain, but
the others, as is clearly shown by observation and experiment, cannot be
restricted to that organ, but are developed with more or less intensity,
in other parts of the nervous system.'--HAMMOND.

Thus do the two extremes of theology and science meet upon a common
ground of dreamy emptiness, and we who confess our comparative ignorance
are comforted by the thought that some other things have been 'hid from
the wise and prudent and revealed unto babes.' Yet, while feeling thus,
it must be admitted that the existence of spirit and of a Creator do not
yet seem capable of logical demonstration. The denial of their existence
is not incompatible with a profound acquaintance with material forms and
their operations; and, on the other hand, the belief in their existence
and substantial nature, and in their powers as first causes, have never
interfered with the recognition of the so-called material forces, and of
the organisms through which they are manifested. At present, at least,
these are purely matters of faith; but although the Spiritualist (using
the term in its broadest sense as indicating a belief in spirits), may
feel that his faith discloses a beaut