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knowledge, as those of the liver, and no changes here can reveal to us the nature of. a mental state, or of the powers peculiar to the mind. We can no more find the mind in the brain because this is the organ of thought, than we can the life in the heart, because this is the chief organ of life; or than the ancients could have searched it successfully for the affections, because they regarded it as the seat of the feelings. Listen for a moment to the words of one of these modern philosophers, who reject consciousness as the field of mental science.

"Not only is the actual process of the association of our ideas independent of consciousness, but that assimilation or blending of similar ideas, or of the like in different ideas by which general ideas are formed, is no way under the control or cognizance of consciousness." When the like in two perceptions is appropriated, while that in which they differ it neglected, it would seem to be an assimilative action of the nerve-cell, or cells of the brain, which, particularly modified by the first impression, have an attraction or affinity for a like subsequent impression; the cell so modified and so ministering takes to itself that which is suitable, and which it can assimilate or make of the same kind with itself, while it rejects for appropriation by other cells, that which is unlike and will not blend." --- Maudsley's Physiology and Pathology of the Mind, p. 17.

It is difficult to treat with respect explanations like these. Is the brain the only organ whose cells take to themselves "that which is suitable," that which they can make of the same kind with themselves? Why then do not the liver, the kidneys think, and unite like things in thought by resemblance? No one thing is more separate from another than is cell-action from thought. To speak of the