blished laws.

Once more of the _mind_ let me remark, that _consciousness, sensation,
and will belong to it alone_. The _body_ never thinks nor feels; nor
does the organic electricity within it. The popular idea, especially
with the less educated masses, is that, if a man burn his finger, it is
the finger that smarts. But this can not be true. Pain can exist only
where consciousness is. And there is no consciousness in the finger, nor
in any material part. Only the _mind_ is conscious of _existence_, even;
and hence only the mind can be conscious of pleasure or pain. If a limb
be paralyzed, by interrupting in any way the flow of the electro-vital
fluid through its nerves, and thus depriving the _mind_ of its medium of
communication with it, you may burn that limb to a crisp and the subject
will feel no pain. When you burn your finger or break your arm, you
disturb the action of the electro-vitality in the injured part,
deranging its poles. This electric agent instantly communicates its
disturbance along the nerves to the brain, where it reports to the mind
and tells where the disturbance is. The conscious mind takes cognizance
of the fact and feels distress.

THE LOWER ANIMALS.

It may, by some, be objected that, if we regard sensation as existing
only in the _mind_, as affirmed above, then we must concede mind to the
lower animal tribes, since they are subjects of consciousness, sensation
and will, as truly as ourselves. I admit this necessity, and
unhesitatingly take the position, as has been already done in the
classification of minds, that the lower animals are in fact endowed with
a something higher and more spiritual than their material bodies or
their animal vitality--something which bears distinguishing
characteristics of _mind_. I would not, however, be understood to say,
or to imply, that they possess _all_ the characteristics of our minds,
even in a rudimental degree. I do not believe they do. My theory does
not accord to them either reason or immortality. Yet, in respect to the
latter, my views are less decisive, and my utterances usually more
reserved. But I think their minds may, and probably do, perish with
their bodies. Nevertheless, the existence of consciousness, sensation
and will, in any orders, does evidently presuppose some sort of mental
constitution. And such mental structure, in them as well as in us, must
be distinct from and superior to the animal vitality--compelling service
from the lat