# : -[-] IIILIJITDIN, a ; º: hºuſatsui's --st R. ºzºa a Fºſſºſſ §ſmiſſſſſſſſſſſſſſſſſſſſſſſſſſſſ ºr-terrºr-vº-'z.J. 'it') fºr i i", "Tºº tº §§ ！§§§ ¶º， }¿∞ √∞ ğț$$$$$$ ~ -…-）§3žģī£§！ £§§§ §§§§§~ ? šķ#### § Sº º: §3. § º º º º ſae ， :;$$$$ -¿é、、 、、、。·¿§§§§-§§§ & s §º º § *..?ș && ≡：- ！！！！！！！）--·§§§§§§§:- §§¿№ģ5¢, $&#%$§§§§§§- ğ-º 3，3， ſ. № ¿? · ¿·- -¿š§,-¿{Ģģž·- -§§§§§§ģ§§ §§-…,，。、、、。§§¿¿-¿·§§§§$% -··- --- xºr,·*.*¿¿.*¿.*¿¿.·}→-¿¿š、 }¿-§§§§§-?）.*（）;<+};$§$%≡-§§§§§§§،ķ |-→:：:：...'）;* **、、、、、、、:ş; "¿?!…“， §§ſýšyſ:- -+§§§·~-4 ##-¿≡','.',º¿ ¿¿ →·§§§ ĢģĶķ ??. Ģ { 、- |-.*T*， ** * --~~~ ·«?$ ## %%%%#}ș ģğ% ſae ģ ¿ ț¢ §§§·* ģ#¿??.’,’·---- -…»-|-§§~·· §§§§§··· +č; ſ&șºſe-∞∞∞ ·-* ~ -- -§:r: -º ș, * .,’, ‘’ºff，§§¿?&·§§§§§§ §§§§§§- -+ſae;¿¿.*：§§ ¿ ¿ ¿ §§§ ·…¿ §§§§§©®; {&##§§'..?！ §§§ ģ· }}}}% §äff § §§§ ?????）;- Ř% & ¿ §§§ §§§§ §§§ ، ،ș; §šķğ ·§§§ §），***£; -§§§; §;$£§! § £º § º º § -ģģ# ¿ º º § ：ģ*-（**）:…（yººººº！!！ ：） &§§ ---- ·'%ſ'，ſae;：、、、。、。→ • • •►- §§§$%ç. -- - -*- ·· +- №.2:3） ș* ¿ ș- ģţ% 8 §§ źğ §§§§§§ *}§§ §§ §§§- -§± ™ĒĢģĞğ :：:*（.*¿¿.*žģ §：ſſä;&#%$§§§§ ¿: 、。ģ§§¿? §§§§-~ §§§§ §§ ::::}; šķģ$ ¿;## §§§§§}} }} &}-� … ; ;،'.*…* * * *-* |-~。 ¿№.·¿¿·。 #§§•--• -*- AXIAL-POLARITY OF MAN'S WORD-EMBODIED-IDEAS AND ITS TEACHINGS. AXIAL-POLARITY OF MAN'S WORD - EMBODIED - IDEAS AND ITS TEACHINGS. BY ARTHUR YOUNG. “Know then Thyself, 'tis thus we God may ſcam, Man's proper Study, if the God-in-Man.” A New Reading. LONDON : KEGAN PAUL, TRENCH AND CO., I, PATERNOSTER SQUARE. 1887. CHISWICK PRESS :—C, WHITTINGHAM AND CO., TOOKS COURT, CHANCERY LANE. PREFACE. As I believe I cannot do better in this respect and on this occasion, than follow in the track of the Reviewers of my “Destiny,” and by correóting the misapprehensions to be met with in their criticisms, obviate as far as possible, the recurrence of such with the criticisms of this later version of the essentially self- same diagrammatic—the attention of the Reader has in starting to be called, to a common and perhaps somewhat natural, but nevertheless grievous misconstruction —or, to that, viz., of considering the diagrams as only illustrative of the text. For although they may, no doubt, from one point of view be equally with those of Geometry said to illustrate—illustration cannot in any wise be properly said to be the principal function of either—but much rather that of suggesting or originating, and then also that of establishing, firmly, concisely, and permanently, that which has to be taught. Thus many and many of my fillings-in, and substitutions of word for word, have been due to the potencies, the virtues of the Axial-Polar Method itself, as graphical—and which the “Bookseller” amongst others will readily believe—if it will now take the trouble to try a fall with it, or, viz., attempt to dispute with it, the appropriateness of the position of any of its terms, as Axial, Polar, or Central; although when reviewing the writer’s “Destiny,” it represented it as “an exposition of an advanced system of Positive Philosophy, illustrated by a Series of Diagrams.” The “Westminster Review’’ may be taken next, but its sinning, if I may be excused so calling it for shortness, is of a different complexion. It writes, viz., that “Mr. Young's principles of Social re-organisation are set forth in a Series of strange Diagrams accompanied by ‘readings’ in equally strange terminology.” Nor shall I try to defend myself against the charge of a “strangeness” which cannot but be the necessary accompaniment, in appearance at least, of every new method; but shall only endeavour to get the “Westminster’ to take advantage of this better opportunity for the dissection of a diagram or two, and thus appreciating for itself, * The publication entitled “Destiny” referred to, although much less voluminous than the present work, is, saving some small correótions, alike as regards the diagrammatic. vi P reface. whether, for instance, the words Taste and Smell, Hearing and Sight, or Kind-ness and Love, Friendship and Ambition ; or also Knowledge and Wisdom, Idea and Word, centred on Truth; and Science and Philosophy, Art and Literature, centred on Genius ; are not better placed relatively to each other, and to all the other words of the Diagrammatic than the “Westminster” ever saw them placed before ? And whether also, if the Diagrams speak to it, in connection with such terms as a justice-of-Common-Wealth-Community, Concomitant of the Kinship-Spirit of Man's One Blood; and an Equity-of-Common-Weal-Government, Concomitant of the Solidarity-Spirit-of-Man's One Flesh (p. 98); of principles of Social re-organisa- tion, they do not so speak to it in a well-known tongue, and with anything but strange voices - - - - The “Ecclesiastical Gazette” indeed makes no mention of “strangeness,” but allows that “the system is ingenious” and that “to some it will doubtless be a help.” And although the good in this is somewhat dashed by the addition that “it will probably find favour with lovers of mental gymnastics” as if anything like popularity were improbable, I do not see that I need protest. For how often an at first sight almost hopeless undertaking shapes itself into steps of easy ascent on more prolonged inspection. And although the “inevitable cui bono" question as truly hinted at by the “Gazette” still remains, has not the “Gazette” itself initiated the appropriate response, in qualifying the system as “ingenious f" For how ingenious, except inasmuch as well-fitted or good for the purposes of Classification or still more of Systematisation to which it has been applied ? Good, viz., for the Classifying and Systematising and thus concentrating into a Unitary Focus of Meaning those most fundamental Word-Ideas which “out of the abundance of the heart the mouth speaketh,” and by means of which, “as in water face answereth to face, so the and which cannot but be taken account of, in any day of real judgment, when gathered together so plain upon tables, that “he may run that readeth.” - The “Literary Churchman’’ therefore, also, since dealing more especially with the true meaning, the value and accurate relative position of words, follows naturally here, and by putting its opinion as to the merits of the Diagrammatic into the dubitative form of questioning “whether the Dočtrine of the Cross would not have produced better and more lasting effects" than the former, induces a more particular examination of the points where comparison is at all possible, and especially of those at which they come at all into collision; and which appear to heart of man to man,’ Preface. vii be, at those of the Belief on the one hand of a God-in-Man, and on the other of a Devil-in-Man. - For whilst the Diagrammatic proceeding from the simple assumption of Man's Spirit and Mind, and the Will-Means of the Destiny they bear with them, shows how the Destiny which they are thus credited with as willing and having the means of accomplishing, is not simply a Destiny of Society and Industry, but a Destiny of such Social and Industrial Good, as to have to be considered as the equivalent of the workings of a God-in-Man;–the Dočtrine of the Cross is on the other hand held in such sense by some" at least, as to implicate with it the Belief of an Utter Depravity, or Diabolical-in-Man, and to transmute the “Literary Churchman's” question in accordance, or as anticipated above, into the question,--whether, the Dočtrine of a God-in-Man, or, that of a Devil-in-Man, is the truer, and more likely to be produćtive of good and lasting effects. And which question, since the same in substance, and only more precise in form than the “Literary Churchman's,” may be left as it stands, until it again comes under its propounder's consideration, but brings at the same time the end of the track in view, which it was at the outset proposed to follow. Thus the “Graphic’s ” kindly and encouraging notice scarcely calls for argumentative comment, and the altogether-pitiable incapacity of certain other reviewers forbids more than the slightest mention, in the passing on to the closing of this paper. - And which closing, as will be seen, it has been deemed best to effect, by the representation of the Typical Diagram, in accordance with which as Proto-type, the Diagrammatic Systematisation has been fashioned, and to which each and all of its Word-Idea localisations have thence to be referred, as test of such Systema- tisation being A Real Out-growth of Law, or, as to be distinguished from the haphazard-sporadicity of Individual Caprice.” FARNcoMBE PARK LoDCE, WORTHING, jubilee Year, 1887. * “Evangelical Alliance.—An Association of different Christian Denominations formed in London in August, 1846, at a conference of more than 800 clergymen and laymen, and embracing upwards of fifty se&tions of the Protestant Church. It adopted as basis of the Alliance, amongst other views, that of the Utter Depravity of Human Nature in consequence of the Fall.”—Encyclopaedia Britannica, 9th Edition. * Read also in connection with the Diagrammatic Systematisation being an “Outgrowth of Law,” Appendix A, p. 225, “On the Analogies of the Diagrammatic Method, and Electro-Magnetic Phenomena,” or how the Axial-Polarity of our Word-embodied-IDEAs has to be classed as of the same genus as all other Polarities although of distiné; species. viii Preface. TYPICAL DIAGRAM OF the Systematisation of our Four-hundred and Five most fundamental Word-embodied- Ideas, by means of the Axial *-Polarity implicated with them. But which implication although a manifest fact, and a fact even of the greatest importance, is only now and for the first time claimed as such, because of the Systematisation effected by its aid—and which exhibits man succinétly, clearly and fixedly, not only as a Collective-Social-Industrial-Being— but also as tending persistently by advancing Modes of Co-operation and Edification in the direction of his Colle&tive Social-Industrial Good. ºms. & POSITIVE POIſ % º- ৺ H 5 z. C C. T. T. S. T. tº º T . . IT º [T] . . . T P ſº [...] º º The Primary and Secondary, or Spirit and Mind Axes, are the Axes of Co-ordination, or equivalent of the Rečtangular-Cross of Geometry. The ‘Centre’ is their point of Inter-crossing and Mingling. The Major and Minor Mode Axes, are the Axes of Correlation;–that is, the Major Mode Axis, the Correlative of the Primary Spirit-Axis, and the Minor Mode Axis, the Correlative of the Secondary or Mind-Axis. And jointly therefore, the analogical equivalent of Geometry's Diagonals. - The Negative and Positive Poles of the Minor Mode Axes, are the respective Concomitants of the Negative and Positive Poles, of the Major Mode Axis ;-that is, the Negative Minor of the Negative Major, and the Positive Minor of the Positive Major. * In every case of Polarity, the opposite Poles are necessarily assumed as inter-conneéted by Lines or Axes, on or about which the Polar Ob-jećt or Sub-jećt revolves, SYNOPTICAL-INTRODUCTION OR TABLE OF CONTENTS. PAGE Fundamental Diagram or Plate I. . Man's Spirit-Principle, Mind-Condition, and Will-Means . g 2 Development of Plate I. Plate II. Centre Diagram . e Man's Destiny of Society and Industry g g º * g 8 Lower do. . e His Sense-Means-of-Time . g e tº e g † . I 4. Upper do. . ſº His Affection-Means-of-the-Eternal . * tº & . . I 8 Left-hand do. . . . His Instinét-Means-of-Place " . e o * § g . 22 Right-hand do. . © His Intelle&t-Means-of-Space” . & e g © & . 28 Completed Diagram . tº º . . & e tº Betwixt 32-34 Plate III. Centre Sečion.—Development of Centre Diagram Pl. II. p. 8. Centre Diagram . wº Destiny of Social and Industrial Good. e & © & . 34 Lower do. . tº Social and Industrial Good of Variety. g ſº § º . 40 Upper do. . g 33 55 55 Unity . ſe e * . º . 46 Left-hand do. 35 55 , Happiness . & g º & 54 Right-hand do. . sº 35 55 59 Perfeótion ſº g & * . 58 Completed Sečtion ë e º ſº o g & Betwixt 62-64 Plate III. Lower Seáion.-Development of Lower Diagram Pl. II. p. 14. Centre Diagram . g Talent, Ingenuity, and Skilfulness . º o & tº . 64 Lower do. . g Refinement . e z º. ſº & g ſº º * . 68 Upper do. . e Purity . * g g in t g º & g . 72 Left do. . g Harmony . © tº 9 g tº g tº iſ Č . 84 Right do. . { } Beauty . * © o g ſº * * º 92 Completed do. . Betwixt 96-98 Plate III. Upper Section.—Development of Upper Diagram Pl. II. p. 18. Centre Diagram . * Virtue, Social and Industrial * ſº e § º . 98 Lower do. . & Education . º & º 0. te iº º jº ſº . I O4. Upper do. . . Marriage . & & o e © * tº * & . I I 2 Left do. . e Community . ſº & ſº * & e ſº g . I 18 Right do. . • Government . g ſº ſº º tº º e g . I 28 Completed do. . & tº & e * e g & ſº tº * Betwixt 136-138 * Instinči-Means-of-Place = Instinét-Means-of-relative-position, or relative-meaning (relative-minding), and applicable in the case of Idea and Word, as in the case of Thing and Being. E.G. Perception, Conception ; Common-Sense, Thought ; Under-standing, etc. * Intelleč-Means-of-Space=Intelle&t-Means-of-unifying, or gathering-together, the relatively-posited or ex-tended,—and thereby in-tensifying, or perfeółing the separate meanings of the so unified. E.G. Methodical-Inference, Classification, Generalisation,-Science, Philosophy, Art, and Literature. - b X Synoptical Introdućion or Table of Contents. Plate III. Left-hand Seáion.—Develºpment of Left-hand Diagram Pl. II. p. 22. Centre Diagram . & Truth, Faith, and Verification Lower do. . º Knowledge & e Upper do. . tº Wisdom , p o º © e º º Left do. . º Idea º af Right do. . o Word Completed do. . º tº e º * º g e e Plate III. Right-hand Sečtion.—Development of Right-hand Diagram Pl. II. p. 28. PAGE 138 144 I 54. 16o I66 Betwixt 172-173 Centre Diagram . o Genius, Inspiration, Logic . I74 Lower do. . º Science I 82 Upper do. . e Philosophy I92 Left do. . º Art . º 2O8 Right do. . o Literature 9 . º. & º c . 216 Completed do. o 0 0 º e ſº e Betwixt 224 and Pl. III. Completed Plate III. Completed do. . tº tº ſº * e . Betwixt Right-hand Sečtion Completed and 225 Appendiceſ. - A. Analogies of the Diagrammatic Method and Electro-Magnetic Phenomena, or, of the Axial-Polarity, of our Word-embodied-IDEAs, and all other Polarities e e e o º © o º B. Examination of the Contradićtions involved with the Hypothetical Dočtrine of Utter Depravity, and in tacit Comparison with that of the Diagrammatic's God-in-Man of Attraction. . C. Fallacious Criticisms of the Dočtrine of “Attractions proportional to Destinies,” and more especially in connection with the ignoring of the Apothegm, that “ The Series distributes Harmonies’ D. Domestic-Agricultural-Association of CITEAUx, or A Case of Phalansterian Pioneering . Index To the 405 Word-Ideas of the Diagrams, and as Axial-Polar and Central . Index-Annex Or, Numerical Coincidences of the Index, Fourier's Scale of Domestic Charaćters, and a Numerical and Musical Scale elaborated by the Author. 225 228 23o 233 237 243 PLATE I. OR FUNDAMENTAL DIAGRAM of MAN's SPIRIT AND MIND IN voluTION AND EVOLUTION. 2 Man's Spirit and Mind Involution and Evolution. PLATE I. OR FUNDAMENTAL-DIAGRAM OF MAN's SPIRIT AND MIND INvolution AND Evolution. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Principle of Time and the Eternal and Concomitant Mind-Condition of Place and Space, are the fundamental Co-ordinate Bi-Polar Axes of his Spirit and Mind Involution and Evolution; and Centre-Conjointly on a Will-Means of Major or Free-Will- Mode, and Minor or Will-Necessity-Mode. And Man's Free-Will-Means as the Major Mode, or Correlative of his Fundamental Spirit-Principle of Time and the Eternal, has thence as Negative Pole or Basis, his Sense- Means-of-Time, and as Positive Pole, his Affection-Means-of-the-Eternal;-whilst his Will- Necessity-Means or Minor Mode, as Correlative of his Spirit-Principle of Time and the Eternal's Concomitant Mind Condition of Place and Space, has as Negative Pole or Basis an Instinét-Means-of-Place, Concomitant of his Sense-Means-of-Time, and as Positive Pole, an Intelle&t-Means-of-Space, Concomitant of his Affection-Means-of-the-Eternal. Man's Spirit and Mind Involution and Evolution. 3 ANALYTICAL READING OF THE DIAGRAM. I. Spirit-PRINCIPLE. N. P. Time. P. P. The Eternal. Primary Bi-Polar Axis of Man's Spirit and Mind-Involution and Evolution. “Plato takes his stand on the position, that the mere motion of matter implies the existence of Spirit as an older and higher essence, or, in other words, that Spirit alone is self- moving . . . the term auto-kinésis, is not to be confined to local motion, but may refer to any change in the state or condition of a thing . . . In this sense volition is auto-kinesis, or self- motion, even although it never may be exhibited outwardly. That matter cannot possess this, in either acceptation of the term, is an affirmation rendered necessary by the very laws of mind. It is involved in the term itself, or rather in the idea of which the term is the real, and not merely arbitrary representative, and may therefore be called a logical mecessity, Although the arguments may have something of the a posteriori form, it is nevertheless strictly a priori. It is a conclusion not derived from experience; for in truth, aside from the essential idea which the laws of our minds compel us to create, all our mere experience of matter is directly opposed to it. As presented to our senses, it seems to be ever in motion, and this phenomenon exhibits itself more constantly the more closely and minutely it is examined; so that, if experience alone were to be consulted, to use the language of some of our Baconians, if nature alone were to be interrogated, motion would appear to be the law, and rest (if absolute rest were ever to be discovered) the exception. Notwithstanding all this, the mind cannot divest itself of that idea (whether innate, or acquired, or suggested) which it hath of body, as distinguished from space, and whenever this idea is clearly called out, the soul doth affirm of necessity, and in spite of all the phenomena of experience to the contrary, that matter cannot move itself. The same necessity compels it, also, to declare that matter cannot continue motion by virtue of any inherent power, any more than it can commence it, and this, too, notwithstanding the opposing dogma so confidently laid down in all our books of natural philosophy. We have the constant observation of ten thousand motions, commenced and continued without the visible intervention of any spiritual agent, and, apparently, the result of innate properties, and, yet, when the mind remains sound and true to itself, all this does not at all weaken the innate convićtion, that every kinesis implies the existence of an originating will or spirit somewhere, however many the impulsive forces that may seem to have intervened between that will and its ultimate object. When the mind is in a healthy state, we say it is compelled to affirm, and does affirm this, with the same confidence as the proposition that the three angles of every triangle are equal to two right angles, or that two bodies cannot occupy the same space. Even this, notwithstanding it lies at the foundation of mechanical and 4. Man's Spirit and Mind Involution and Evolution. dynamical physics, is ultimately to be resolved into a logical necessity; that is, a necessary affirmation into which the mind is driven by those laws of its own, that form not only our highest, but our only idea of truth . . . .”—Tayler Lewis's “Plato” (16th Excursus, p. 143). “It may, perhaps, be objected, that Plato is resting these important positions on mere words, to which he assigns his own arbitrary definitions or notions. But what is meant by the sneering expression, mere words, which is such a favourite with a certain class of modern declaimers? What are words—we speak not now of sounds or articulate enunciations, Onomata or remata, but of the higher term logoi.-What are words in this sense, but outward expres- sions of the inward logical necessities of our own minds And what can be higher proof for us than those affirmations, which the immutable laws of our own souls compel us to make, in respect to what is included or not included in a certain idea Whatever belongs to the idea is necessary; so, on the other hand, whatever is necessary pertains to an idea, and the exclusion of any part involves, for our minds, a logical contradićtion. The naming of them, therefore, cannot be arbitrary, except so far as the mere outward sound is concerned. There are certain ideas which are not dependent on language, as some of our nominalists of the School of Locke would hold, but language on them. So far, human speech may be regarded as something supernatural, although its outward dress or vocal forms may have been the result of conventional or accidental usage, instead of any natural adaptedness of sound to sense. We may give to the logos, or notion, any onoma we please. We may call it psyche, pneuma, ruach, nephesh, animus, anima, geist, or soul; we may etymologically associate this onoma with any such sensible phenomenon as we may fancy comes the nearest to the conception, such as air, breath, fire, aether, &c.; and in this way the onoma may continually change; but the logos is not conventional. In all languages, even from the earliest periods, it has had a distinét vocal sign—as much so as that of body—and we expect, as a matter of course, to find it in every tongue we may investigate. The Idea which calls for the name is implanted by God as one of the fixed parts of our being. The metaphysical notion of soul is self-motion, self-energy, auto-kinesis. Of this notion we cannot divest ourselves. Hence, after proving, even from physical premises, that there must be somewhere self-motion, the mind attaches this logos to its onoma, and affirms that this self-motion is soul, psyche, geist, &c., being the same unchanging notion, whatever be the name—and that this name, although fixed to the flowing and varying sensible phenomenon from which it may have been etymologically derived—ultimately repre- sents the immutable logos of which that sensible phenomenon is the symbol.”—Tayler Lewis's “Plato” (29th Excursus, p. 196). Man's Spirit and Mind Involution and Evolution. 5 2. Mind-Con DITION. N. P. Place. P. P. Space. Secondary Bi-Polar Axis of Man's Spirit and Mind Involution and Evolution, or, Concomitant of his Spirit-Principle of Time and the Eternal. Sir William Hamilton says in his Eighth Leóture on Metaphysics, p. 134, that “the term Spirit may be regarded as another synonym for the unknown basis of the mental pheno- mena;” and Professor Bain commences his “Mind and Body” by—“Many persons mock- ing ask, What has Mind to do with brain-substance white and grey Can any facts or laws regarding the Spirit-of-Man be gained through a scrutiny of nerve fibres and nerve cells " Thus in both cases identifying man's Mind-Condition with his Spirit-Principle, in such manner, that their mutual relationship may be most clearly represented, by considering the former as simply the latter's integument or Contact-Surface with the External. 3. WILL-MEANs. Pivotal Involution and Evolution of Man's Spirit-Principle of Time and the Eternal, and Concomitant Mind-Condition of Place and Space. For when Man's Mind-Condition has been determined as his Spirit-Principle's integument or Contact-Surface with the external, and, therefore, most immediately with the Body, their mutual Place in Space; it is evidently at the same time determined as the Means of the Spirit-Principle's Will-Activity, or the Means of its sustaining their jointly modelled Body, and also working through it on the said Body’s external. 4. FREE-WILL-MEANs." N. P. Sense-Means-of-Time. P. P. Affection-Means-of-the Eternal. Major Mode Involution and Evolution of the Pivotal Will-Means, or Correlative of Man's Spirit-Principle of Time and the Eternal. “. . . Daily experience shows that the affections, the propensities, the passions, are the great springs of human life; and that, so far from resulting from intelligence, their spontaneous and independent impulse is indispensable to the first awakening and continuous development of the various intellectual faculties, by assigning to them a permanent end, without which—to say nothing of the vagueness of their general direction—they would remain dormant in the majority of men. It is even but too certain that the least noble and most animal propensities are habitually the most energetic, and therefore the most influential. The whole of human nature is thus very unfaithfully represented by . . . systems, which, if noticing the affective faculties at all, have vaguely connected them with one single principle—sympathy, and, above * Free—because Correlative of the Spirit-Principle, the idea of principle involving that of freedom. 6 Man's Spirit and Mind Involution and Evolution. all, self-consciousness, always supposed to be directed by the intellect. Thus it is that, con- trary to evidence, man has been represented as essentially a reasoning being, continually carrying on, unconsciously, a multitude of imperceptible calculations, with scarcely any spontaneity of aćtion from infancy upward. This false conception has doubtless been supported by a con- sideration worthy of all respect, that it is by the intellect that man is modified and improved; but science requires, before all things, the reality of any views, independently of their desirableness; and it is always this reality which is the basis of genuine utility.”—CoMTE's Positive Philosophy, by H. Martineau, B. v., ch. 6, p. 463. 5. WILL-NEcEssity-MEANs.' N. P. Instinct—Means-of-Place, Concomitant of the Sense- Means-of-Time. P. P. Intellect-Means-of-Space, Concomitant of the Affection-Means- . of-the-Eternal. “Our ačtive propensities are the motives which induce us to exert our Intellectual powers, and our intellectual powers are the instruments by which we attain the ends recommended to us by our active propensities. “Reason the Card, but Passion is the Gale.” Dugald Stewart's Philosophy of the Aºtive Powers. >< Or otherwise—That Man's Sense-Means-of-Time and Affection-Means-of-the-Eternal, have as their respective Concomitants on behalf of the attainment of the Ends they separately and collectively aim at-his Instinét-Means-of-Place and Intellect-Means-of-Space. 1 Of Neceſsity—because Correlative of the Mind, as Conditioned in correspondence with, or secondary to, the Spirit-Principle’s Tendencies or Aims, & PLATE II. OR Further DEVELOPMENT OF THE FUNDAMENTAL DIAGRAM, PLATE I. 8 Man's Spirit and Mind Involution and Evolution. PLATE II. CENTRE DIAGRAM, OR INvolution AND Evolution of THE FUNDAMENTAL DIAGRAM's Two-Fold CENTRAL WILL-MEANS. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Spontaneities of Individuality and Collectivity, and Concomitant Mind- Motives of Desire and Aspiration, are the Co-ordinate Bi-Polar Axes of the Involution and Evolution of his Free-Will-Means and Will-Necessity-Means, and Pivot Conjointly on his Destiny of Society and Industry. - And Society as the Major Mode of such Destiny, or, Correlative of his Spirit-Sponta- neities of Individuality and Collectivity, has thence as Negative Pole or Basis, his Duality (Male-Female) of Individuality, and as Positive Pole, his Trinity (Father-Mother-Child) of Collectivity —whilst Industry, as the Minor Mode, or, Correlative of his Spirit-Spontaneities of Individuality and Collectivity's Concomitant Mind-Motives of Desire and Aspiration, has as Negative Pole or Basis, a Pursuits-of-Desire, Concomitant of his Duality (Male- Female) of Individuality, and as Positive Pole, a Vocations-of-Aspiration, Concomitant of his Trinity (Father-Mother-Child) of Collectivity. Man's Spirit and Mind Involution and Evolution. 9 ANALYTICAL READING OF THE DIAGRAM. 6. Spirit-Spont ANEITY. N. P. Individuality. P. P. Collectivity. Bi-Polar Axis of Involution and Evolution of the Major Mode of Man's Pivotal Will-Means. (Plate I.) “If we consider the hypothesis of Spontaneity first with reference to the Individual, it is admitted that the development of the human intelligence is spontaneous in the sense that it is the development of the fundamental faculties of the individual without the introduction of any new faculties. This is a most important truth, . . . nor is it inconsistent with subjection to law, since every intelligence in its spontaneous development follows the law of its own being, of which the more spontaneous the development the more perfect is the fulfilment of law. “According to this view of the doćtrine of spontaneity, every human being is a unit, possessing individual organs, individual functions, and individual ends; and the spontaneous development of those organs, the spontaneous fulfilment of those functions, and the spontaneous pursuit of those ends, constitute the perfection of that being. So far M. Comte's ground is unassailable. Here we have the basis of all human improvement, a criterion of all human institutions. Man, on the one hand, really advances only in proportion as he understands and develops the inherent powers of his own being; and, on the other hand, every social custom, every conventional usage, every legislative enactment, every political system, that does not take into account this spontaneous development of the human intelligence in obedience to natural law, defeats itself, and is itself an act of rebellion against nature and against law.” “If now we turn our attention from the individual to the race (or, to Man as Collective) and consider the hypothesis of spontaneity, under this second aspect, we find that M. Comte has still strong grounds for his allegations. We see in human society a spontaneous develop- ment correspondent to that which is presented in the individual intelligence. We see it pos- sessing corresponding organs, fulfilling corresponding functions, aiming at corresponding ends, and subject to corresponding natural laws”" . . . . and although the conditions of the problem are undoubtedly changed, they are only in this respect changed; that whereas the Individual was in the first instance considered as such solely, and the Individual spontaneities as limited in accordance; the self-same Individual has now, or finally, to be considered as part and parcel of the Collective, and the Individual's inherent spontaneities and powers as so amplified, that in developing the Individual in whom they reside, and from whom they flow, * W. Adam’s “Theories of History,” p. 376. The continuation is somewhat of a “variante” on Mr. Adam's own, the difficulties suggested by the latter in no wise affecting the Diagram's positions. C to Man's Spirit and Mind Involution and Evolution. they cannot but develop correspondently the Collective, of which such Individual is an organ, fulfilling functions, and aiming at ends:—or, progressively ‘rough-hewing and shaping- out'—along the line of his or her Spirit-Laws quest. 7. Mind-MoTIVEs. N. P. Desire. P. P. Aspiration. Bi-Polar Axis of Involution and Evolution of the Minor Mode of Man's Pivotal Will-Means, or Concomitant of his Spirit-Spontaneity of Individuality and Collectivity. *** A Motive is a specifically direéted or necessitated Mind-Movement—necessitated, that is, by the Conditions in which as Concomitant of some Spirit-Spontaneity it takes place. “There is room for difference of opinion as to the number of those desires which are original; but there is little room for doubting, that there are some which may be so designated. Every being has a nature. Everything is what it is, by having such a nature. Man has a nature, and his nature has an end. This end is indicated by certain tendencies. He feels inclination or desire towards certain objects, which are suited to his faculties and fitted to improve them. The attainment of these objects gives pleasure, the absence of them is a source of uneasiness. Man seeks them by a natural and spontaneous effort. In seeking them, he comes to know them better and desire them more eagerly. But the intelligence which is gradually developed, and the development which it may give to the desires, should not lead us to over- look the fact that the desires primarily existed, as inherent tendencies in our nature, aiming at their corresponding obječts; spontaneously, it may be, in the first instance, but gradually gaining clearness and strength, by the aid and concurrence of our intelle&ual and rational powers.”— FLEMING's Vocabulary of Philosophy. Aspiration, or, “the upward tendency of humanity, is shown in the general esteem for honesty, honour, benevolence, and all the noble and heroic virtues. Our ideal life is far above that to which we have attained. We find it in our romances, our poetry, and in the biographies of our best and greatest men—the favourite reading of all ages. In our dramas, even when performed in the lowest theatres—and most perhaps in those—honesty, self-sacrifice, fidelity, heroism, meet with general applause; while meanness, treachery, selfishness, and cruelty are heartily detested. Even in the stories and dramas of highwaymen and pirates, they must be made brave, generous, and in some sort heroic, to gain the sympathy of even the lowest public.”—NICHOLs's Human Physiology, p. 404. Mam's Spirit and Mind Involution and Evolution. II 8. DESTINY. Pivotal Involution and Evolution of Man's Spirit-Spontaneities of Individuality and Collečtivity, and Concomitant Mind-Motives of Desire and Aspiration. “Speaking of Man exclusively in his natural capacity and temporal relations, I say it is manifest that Man is by nature an end to himself—that his Happiness and Perfection consti- tute the goal of his affivity, to which he tends and ought to tend, when not diverted from this, his general and native destination, by peculiar and accidental circumstances.”—SIR. W. HAMILTON's Leśīures on Metaphysics, p. 5. “Man cannot be considered (solely) as Individual. He is, in reality, only Man by virtue of his being a member of the human race. . . . If then, the whole in this case, as in so many others, is prior to the parts, we may conclude that we are to look for that progress which is essential to a Spiritual Being subject to the lapse of time, not only in the individual, but also quite as much in the race taken as a whole. We may expect to find, in the history of man, each successive age incorporating into itself the substance of the preceding.”—DR. TEMPLE's Aducation of the World. “But why was man so eminently raised Amid the vast creation,-why ordain’d Through life and death to dart his piercing eye, With thoughts beyond the limit of his frame;— But that the Omnipotent might send him forth In sight of mortal and immortal powers, As on a boundless theatre, to run The great career of justice,—to exalt His generous aim to all diviner deeds,- To chase each partial purpose from his breast, And through the mists of passion and of sense, And through the tossing tide of chance and pain, To hold his course unfaltering, while the voice Of truth and virtue, up the steep ascent Of nature calls him to his high reward, The applauding smile of Heaven.” I 2 Man's Spirit and Mind Involution and Evolution. 9. SoCIETY. Major Mode Involution and Evolution of the Pivotal Destiny, or, Correlative of Man's Spirit-Spontaneities of Individuality and Collectivity. N. P. Duality (Male-Female) of Individuality:— “Yet when, at length, rude huts they first devised, And fires, and garments; and in union sweet, Man wedded woman, P. P. Trinity (Father-Mother-Child) of Collectivity. e ſº e º & And the fond caress Of prattling children from the bosom chased Their stern, ferocious manners. Neighbours now Join’d in the bonds of friendship, and resolved The softer sex to cherish, and their babes; And own’d by gestures, signs, and sounds uncouth, 'Twas just the weaklier to protećt from harm.” Lucrețius, Book V. Io. INDUSTRY. Minor Mode Involution and Evolution of the Pivotal Destiny, or, Correlative of Man's Spirit-Spontaneities of Individuality and Colle&tivity's Concomitant Mind-Motives of Desire and Aspiration. N. P. Pursuits-of-Desire, Concomitant of Society's Duality (Male-Female) of In- dividuality — “Still achieving, still pursuing, Learn to labour and to wait.” P. P. Vocations-of-Aspiration, Concomitant of Society's Trinity (Father-Mother-Child), of Collectivity:— “Lives of great men all remind us We can make our lives sublime, And, departing, leave behind us Foot-prints on the sands of time.” “And, then, as the man develops his nobler nature, there arises the desire . . . the passion of passions, the hope of hopes—the desire that he, even he, may somehow aid in Man's Spirit and Mind Involution and Evolution. I 3 making life better and brighter, in destroying want and sin, Sorrow and shame. He masters and curbs the animal; he turns his back upon the feasts, and renounces the place of power ; he leaves it to others to accumulate wealth, to gratify pleasant tastes, to bask themselves in the warm sunshine of the brief day. He works for those he never saw, and never can see; for a fame, or may be but for a scant justice, that can only come long after the clods have rattled upon his coffin lid. He toils in the advance, where it is cold, and there is little cheer for men, and the stones are sharp and the brambles thick. Amid the scoffs of the present and the sneers that stab like knives, he builds for the future; he cuts the trail that progressive humanity may hereafter broaden into a high road. Into higher, grander spheres, desire mounts and beckons, and a star that rises in the east leads him on. Lo! the pulses of the man throb with the yearnings of the god—he would aid in the process of the suns.”—HENRY GEORGE's Progress and Poverty, p. I 2 I. I4. Man's Spirit and Mind Involution and Evolution. PLATE II. Low ER DIAGRAM, OR INvolution AND EvoluTION OF MAN's FREE-WILL- SENSE-MEANS-of-TIME. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Discriminations of Taste and Smell, and Concomitant Mind-Discernments of Hearing and Sight, are the Co-ordinate Bi-Polar Axes of his Sense-Means-of-Time, and Pivot Conjointly on a Touch of the Major Mode of Sensitiveness and Minor Mode of Sensibility. And Sensitiveness as the Major Mode, or Correlative of Man's Spirit-Discriminations of Taste and Smell, has as Negative Pole or Basis, the Susceptibility-of-Taste, and as Positive Pole, the Scent-of-Smell;-whilst Sensibility as the Minor Mode or Correlative of his Spirit- Discriminations of Taste and Smell's Concomitant Mind-Discernments of Hearing and Sight, has as Negative Pole or Basis, an Acumen-of-Hearing, Concomitant of the Susceptibility-of- Taste, and as Positive Pole, a Perspicacity-of-Sight, Concomitant of the Scent-of-Smell. Man's Spirit and Mind Involution and Evolution. I 5 ANALYTICAL READING OF THE DIAGRAM. II. Spirit-DISCRIMINATIONs. N. P. Taste. P. P. Smell. Primary Bi-Polar Axis of Involution and Evolution of Man's Free-Will–Sense- Means-of-Time. (Plate I.) “Taste is a peculiar sense attached to the entrance of the alimentary canal, as an additional help in discriminating what is proper to be taken as food, and an additional source of enjoy- ment in connection with the first reception of the nutritive material. “Smell, like Taste, is an important instrument in the discrimination of material bodies, and therefore serves a high function in guiding our actions, and in extending our knowledge of the world.”—The Senses and the Intellect, PROFEssoR BAIN, p. 147. *** “Cooking ” is an additional mark of discrimination as a primary Sense-Means;–and the definition of Man as the “cooking animal” is said to have no exception. C C. Taste and Smell are so blended, that odours are received as flavours. If a man holds his nose tightly, and shuts his eyes, he cannot, by tasting, distinguish brandy, gin, whisky, and rum from each other. The moment the odour is permitted to enter the nose, the taste of each becomes perfectly distinct.”—T. L. Nichols's Human Physiology, part iii., chap. 3, p. 183. I 2. Mind-DISCERNMENTs. N. P. Hearing. P. P. Sight. Secondary Bi-Polar Axis of Involution and Evolution of Man's Free-Will–Sense-Means- of-Time, or, Concomitant of his Spirit-Discriminations of Taste and Smell. “I cannot apply the question of the existence of contrasts of taste and smell without remarking the extreme difference that exists between these senses on the one part, and seeing and hearing on the other. In all the perceptions of the two former, there is the contact of savoury and odorous bodies with the organ ; that is to say, always a physical, and frequently a chemical ačtion; while, in the perception of colours and of sounds, there is never a chemical aćtion; it is a simple impression that the eye receives from the light, it is a a simple vibra- tion that the ear receives from the Sonorous body.”—CHEVREUIL on Colour, p. 39 I. . - I6 Man's Spirit and Mind Involution and Evolution. I 3. Touch. Pivotal Involution and Evolution of Man's Spirit-Discriminations of Taste and Smell, and Concomitant Mind-Discernments of Hearing and Sight. “The problems which arise under the sense of Touch may be reduced to two opposite questions. The first asks, may not all the senses be analysed into Touch? The second asks, is not Touch or feeling, considered as one of the five senses, itself only a bundle of various senses In regard to the first of these questions,—it is an opinion as old, at least, as Demo- critus, and one held by many of the ancient physiologists, that the four senses of Taste and Smell, Hearing and Sight, are only modifications of Touch. . . . The determination of the first problem does not interfere with the consideration of the second—and which, I think, ought to be answered in the affirmative . . . for if Sight and Hearing, if Smell and Taste, are to be divided from each other and from Touch Proper, under Touch there must, on the same analogy, be distinguished a plurality of separate senses. This problem, like the other, is of ancient date.”—SIR. W. HAMILTON's Twenty-seventh Leffure on Metaphysics. I4. SENSITIVENESS." N. P. Susceptibility-of-Taste. P. P. Scent-of-Smell. Major-Mode Involution and Evolution of the Pivotal Touch, or Correlative of Man's Spirit-Discriminations of Taste and Smell. “The great distinétion . . . . of all feelings of Taste proper, relates . . . . to the power of discrimination . . . . whereby a boundless number of substances can produce impressions recognized by us as totally different in charaćter, which impressions of difference can remain or be recalled, after the original is gone, to compare with new cases that may arise and to give that sense of agreement or disagreement whereon all our knowledge of the world is based.”—BAIN's Senses and the Intelle&, p. I 55. “Taste, Smell, and all the senses are only modifications of the Sense of Touch or feeling.”—Nichols, M.D., Human Physiology, p. 185. 15. SENSIBILITY.” N. P. Acumen-of-Hearing, Concomitant of the Susceptibility-of-Taste. P. P. Perspicacity-of-Sight, Concomitant of the Scent-of-Smell. Minor Mode Involution and Evolution of the Pivotal Touch, or Correlative of the Spirit- Discriminations of Taste and Smell's Concomitant Mind-Discernments of Hearing and Sight. Why the Acumen-of-Hearing and Susceptibility-of-Taste on the one hand, and the Perspicacity-of-Sight and Scent-of-Smell on the other, are here determined as respectively * Sensitiveness, Sensitivity or Senſe-aētivity P * Sense-ability? Man's Spirit and Mind Involution and Evolution. 17 Concomitants, may be partially guessed at in several ways, but the more fundamental reason of the determination seems to be this;–That the ‘Tongue’ is of Supreme importance in connection with the Acumen-of-Hearing, and the Susceptibility-of-Taste; and the ‘Atmo- sphere’ in connection with the Perspicacity-of-Sight and Scent-of-Smell. Another reason may however be found for the Concomitancy of the Acumen-of-Hearing, and Susceptibility-of-Taste, in this, that besides the fact of Table-Talk having its well-known place in literature, it is equally well-known, that no Feast or Banquet of any distinétion, is considered complete, if unaccompanied by Music:- - “Not a dish removed But to the music, not a drop of wine Mixt with the water—without harmony.”—BEN Jonso N. and which pračtice is alluded to by GossEN in his Apologie of the School of Abuse (1586). I 8 Man's Spirit and Mind Involution and Evolution. PLATE II. UPPER DIAGRAM, OR INVOLUTION AND Evolution-of-MAN’s-FREE-WILL AFFECTION-MEANs-of-THE-ETERNAL. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Affinities of Kind-ness and Love, and Concomitant Mind-Homo-geneities of Friend-ship and Ambition, are the Co-ordinate Bi-Polar Axes of his Affection-Means-of-the- Eternal, and Pivot Conjointly on a Humanity of the Major Mode of Philanthropy, and Minor Mode of Patriotism. And Philanthropy, as the Major Mode, or Correlative of Man's Spirit-Affinities of Kind- ness and Love has thence as Negative Pole or Basis, the Charity-of-Kind-ness and as Positive Pole, the Caress-of-Love;—whilst Patriotism as the Minor Mode, or Correlative of his Spirit- Affinities of Kind-ness and Love's Concomitant Mind-Homo-geneities of Friend-ship and Ambition, has as Negative Pole or Basis a Sympathy-of-Friend-ship, Concomitant of the Charity-of-Kind-ness, and as Positive Pole, a Public-Spirit-of-Ambition, Concomitant of the Caress-of-Love. Man's Spirit and Mind Involution and Evolution. I 9 ANALYTICAL READING OF THE DIAGRAM. 16. Spirit-AFFINITY. N. P. Kind-ness. P. P. Love. Primary Bi-Polar Axis of the Involution and Evolution of Man's Affection- Means-of-the-Eternal. (Pl. I.) “That best portion of a good man's life, His little nameless, unremembered ačts Of Kind-ness and of Love.”—WoRDsworth. “Sweet loving-kindness 1 if thou shine The plainest face may seem divine, And beauty's self grow doubly bright In the mild glory of thy light.”—MACKAY. 17. Mind-HoMo-GENEITY. N. P. Friend-ship. P. P. Ambition. Secondary Bi-Polar Axis of the Involution and Evolution of the Affection-Means-of-the- Eternal, or, Concomitant of its Spirit-Affinities of Kind-ness and Love. “From the domestic affinities, the transition is a very easy one, to that bond of affection which unites friend to friend, and gives rise to an order of duties almost equal in force to those of the nearest affinity.”—BRowN's 89th Leffure on the Philosophy of the Human Mind. “Friendship is an incident of Political Society; men associating together for common ends, become friends. Political justice becomes more binding when men are related by friendship. The State itself is a community for the sake of advantage; the expedient to all is the just. In the large Society of the State, there are many inferior societies for business and for pleasure: friendship starts up in all.—BAIN's Mental and Moral Science (Aristotle's Ethics), p. 503. >}: - Thus whilst Friendship is the Mind-Homo-geneity which binds men together on one and the same plane or level, it is, as stated by the foregoing, only an incident of the Political Society, which the Public-Spirit-of-Ambition has, by its more pervading homo-geneity, and greater activity, to bind together in an upward-stručuring direction, or of plane upon plane. 2 O Man's Spirit and Mind Involution and Evolution. 18. HUMANITY. Pivotal Involution and Evolution of the Affection-Means-of-the-Eternal's Spirit-Affinities of Kind-ness and Love, and Concomitant Mind-Homo-geneities of Friend-ship and Ambition. “Our humanity were a poor thing, but for the Divinity that stirs within us.”—Bacon. “With our sciences and our encyclopædias, we are apt to forget the divineness in those laboratories of ours. We ought not to forget it. That once well forgotten, I know not what else were worth remembering.”—CARLYLE. I9. PHILANTHROPY. N. P. Charity-of-Kindness. P. P. Caress-of-Love. Major-Mode Involution and Evolution of the Pivotal Humanity, or Correlative of the Affection-Means-of-the-Eternal's Spirit-Affinities of Kind-ness and Love. “The obligation of Philanthropy is for all ages. . . . No man who loves his kind can in these days rest content with waiting as a servant upon human misery, when it is in so many cases possible to anticipate and avert it. ‘Prevention is better than cure, and it is now clear to all that a large part of human suffering is preventible by improved social arrangements. Charity will now, if it be genuine, fix upon this enterprise as greater, more widely and per- manently beneficial, and therefore more Christian than the other. . . . . When the sick man has been visited, and everything done which skill and assiduity can do to cure him, modern charity will go on to consider the causes of his malady, what noxious influence besetting his life, what contempt of the laws of health in his diet or habits, may have caused it, and then to inquire whether others incur the same dangers and may be warned in time. When the starving man has been relieved, modern charity inquires whether any fault in the social system deprived him of his share of nature's bounty, any unjust advantage taken by the strong over the weak, any rudeness or want of culture in himself wrecking his virtue and his habits of thrift. The truth is, that though the morality of Christ is theoretically perfect . . . . the practical morality of the first Christians has been in a great degree rendered obsolete by the later experience of mankind, which has taught us to hope more and undertake more for the happiness of our fellow-creatures. . . . . As the early Christians learnt that it was not enough to do no harm, and that they were bound to give meat to the hungry and clothing to the naked, we have learnt that a still further obligation lies upon us to prevent, if possible, the pains of hunger and nakedness from being ever felt. “Thus the Enthusiasm of Humanity, if it move us in this age to consider the physical needs of our fellow-creatures, will not be contented with the rules and methods which satisfied Man's Spirit and Mind Involution and Evolution. 2 I those who first felt its power. . . . . When Love was waked in his dungeon, and his fetters struck off, he must, at first, have found his joints too stiff for motion. . . . . We are advanced by eighteen hundred years beyond the Apostolic generation. . . . . Our minds are set free, so that we may boldly criticise the usages around us, knowing them to be but imperfect essays towards order and happiness, and no divinely or supernaturally ordained constitution which it would be impious to change. We have witnessed improvements in physical well- being which incline us to expect further progress, and make us keen-sighted to detect the evils that remain. The channels of communication between nations and their governments are free, so that the thought of the private philanthropist may mould a whole community. And, finally, we have at our disposal a vast treasure of science, from which we may discover what physical well-being is, and on what conditions it depends. In these circumstances the Gospel precepts of philanthropy become utterly insufficient. It is not now enough to visit the sick and give alms to the poor. We may still use the words as a kind of motto, but we must under- stand them under a multitude of things which they do not express. . . . . Christ commanded his first followers to heal the sick and give alms; but he commands the Christians of this age, if we may use the expression, to investigate the causes of all physical evil, to master the science of health, to consider the question of education with a view to health, the question of labour with a view to health, the question of trade with a view to health ; and, while all these investigations are made, with free expense of energy, and sense, and means, to work out the rearrangement of human life in accordance with the results they give.”—Ecce Homo, “The Law of Philanthropy,” chap. xvii. pp. 184, 190. - 20. PATRIOTISM. N. P. Sympathy-of-Friend-ship, Concomitant of the Charity-of-Kind- 1162.SS. P. P. Public-Spirit-of-Ambition, Concomitant of the Caress-of-Love. Minor Mode Involution and Evolution of the Pivotal Humanity, or Correlative of the Affection-Means-of-the-Eternal's Spirit-Affinities of Kind-ness and Love's Concomitant Mind-Homo-geneities of Friend-ship and Ambition. - “For some centuries before the introdućtion of Christianity, patriotism was in most countries the presiding moral principle, and religion occupied an entirely subordinate position. Almost all those examples of heroic self-sacrifice, of passionate devotion to an unselfish aim, which antiquity affords, were produced by the spirit of patriotism. . . . . Nor was it only in the great crisis of national history that this spirit was evoked. The pride of patriotism, the sense of dignity which it inspires, the close bond of sympathy produced by a common aim, the energy and elasticity of character which are the parents of great enterprises, were manifested habitually in the leading nations of antiquity. The spirit of patriotism pervaded all classes. It formed a distinét type of character, and was the origin both of many virtues and of many vices.”—LEcKY’s History of Rationalism, part il. chap. v. 22 Man's Spirit and Mind Involution and Evolution. PLATE II. LEFT-HAND DIAGRAM, OR INvolution AND Evolution of MAN's WILL-NECESSITY INSTINCT-MEANS-OF-PLACE. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Consciousness of Perception and Conception, and Concomitant Mind- Refle&tion of Common-Sense and Thought, are the Co-ordinate Bi-Polar Axes of his Will- Necessity-Instinét-Means-of-Place, and Pivot-Conjointly on a Reason, of the Major Mode of Attention, and Minor Mode of Memory. And Attention as the Major Mode, or Correlative of Man's Spirit-Consciousness of Perception and Conception, has thence as Negative Pole or Basis, the Suggestions-of-Percep- tion, and as Positive Pole, the Grasp-of-Conception;–whilst Memory as the Minor Mode, or Correlative of his Spirit-Consciousness of Perception and Conception's Concomitant Mind- Reflection of Common-Sense and Thought, has as Negative Pole or Basis, a Retention-of- Common-Sense, Concomitant of the Suggestions-of-Perception, and as Positive Pole, a Recollection-of-Thought, Concomitant of the Grasp-of-Conception. Man's Spirit and Mind Involution and Evolution. 23 ANALYTICAL READING OF THE DIAGRAM. 21. Spirit-CoNSCIOUSNESS. N. P. Perception. P. P. Conception. Primary Bi-Polar Axis of the Involution and Evolution of Man's Instinét-Means- of-Place. (Pl. I.) “In its higher forms, Instinét is probably accompanied by a rudimentary Consciousness. There cannot be Co-ordination of many stimuli without some ganglion through which they are all brought into relation. In the process of bringing them into relation, this ganglion must be subjećt to the influence of each, must undergo many changes. And the quick succession of changes in a ganglion, implying as it does perpetual experiences of differences and likenesses, constitutes the raw material of consciousness. The implication is, that as fast as Instinëſ is developed, some kind of Consciousness becomes mascent.”—HERBERT SPENCER’s Principles of Psychology, vol. i. part iv. chap. v. p. 195. “All theories of the human mind profess to be interpretations of consciousness : the conclusions of all of them are supposed to rest on that ultimate evidence, either immediately or remotely. What consciousness directly reveals, together with what can be legitimately inferred from its revelations, compose by universal admission all that we know of the mind, or indeed of any other thing. When we know what any philosopher considers to be revealed in consciousness, we have the key to the entire charaćter of his metaphysical system.”—MILL’s Examination of SIR. W. HAMILTON's Philosophy, chap. viii. p. 132. “Consciousness may be considered as the leading term of mental science; all the most subtle distinétions and the most debated questions are unavoidably connected with it.”—BAIN’s Mental and Moral Science, Appendix E. “All that we know comes to us in what we call mind or consciousness. We may differ as to what mind is—as to the origin of this strange thing, or power, or organism, or mode of existence, which we call consciousness, and as to the gradations in which it may be found aćtually appearing up to man, or may be imagined as ascending beyond man. Nay, we may differ even as to the ultimate scientific necessity of that distinétion between mind and matter, soul and body, which has come down sančtioned by immemorial usage, and pervades all our language. But we all talk of mind; nor, with whatever reserve of liberty to speculate what it is, or how it came to be, can we do otherwise. Nothing is known to us except in and through mind. It is in this consciousness, which each of us carries about with him, and which, be it or be it not the dissoluble result of bodily organisation, is thought of by all of us not under any image suggested by that organisation, but rather as a great chamber or aerial transparency, without roof, without walls, without bounds, and yet somehow enclosed within us, and belonging to us—it is within this chamber that all presents itself that we can know or 24. Man's Spirit and Mind Involution and Evolution. think about. Except by coming within this chamber, or revealing itself there, nothing can be known.”—MAsson’s “Recent British Philosophy,” chap. ii. p. 31. 22. Mind-REFLECTION. N. P. Common-Sense. P. P. Thought. Secondary Bi-Polar Axis of the Involution and Evolution of Man's Instinét-Means-of-Place, or Concomitant of his Spirit-Consciousness of Perception and Conception. “Refleåion creates nothing—can create nothing : everything exists previous to refle&tion in the Consciousness; but everything pre-exists there in confusion and obscurity. It is the work of reflection in adding itself to Consciousness to illuminate that which was obscure, to develop that which was enveloped. Reflection is for Consciousness what the microscope and telescope are for the natural sight. Neither of these instruments makes or changes the objects; but in examining them on every side, in penetrating to their centre, these instruments illuminate them, and discover to us their charaćteristics and their laws.”—Cousin's History of Modern Philosophy, vol. i. p. 76. 23. REASON. Pivotal Involution and Evolution of Man's Spirit-Consciousness of Perception and Con- ception, and Concomitant Mind-Reflection of Common-Sense and Thought. “We have the Latin ratio, meaning reason; and ratiocinor, to reason. This word ratio we apply to each of the two quantitative relations forming a proportion; and the word ratio- cination, which is defined as ‘the act of deducing consequences from premises,’ is applicable alike to numerical and other inferences. Conversely, the French use raison in the same sense that ratio is used by us. Throughout, therefore, the implication is that reason-ing and ratio-ing are fundamentally identical.”—HERBERT SPENCER's Principles of Psychology, vol. ii. part vi. chap. viii. 3% And if it be asked, Why such implication?—the reply will have to be, that Re-flec-tion may re-present the Spirit's Consciousness more or less truly, or in differing ratios of true corre- spondence. Correctly or ratio-mally when Attention and Memory are fully awake, in-correctly, or ir-ratio-mally when either one or the other asleep or sleepy. “That the commonly-assumed hiatus between Reason and Instinét has no existence, is implied both in the argument of the last few chapters, and in that more general argument elaborated in the preceding part. . . . Not only does the recently enunciated doćtrine, that the growth of intelligence is throughout determined by the repetition of experiences, involve the continuity of Reason and Instinét; but this continuity is involved in the previously- enunciated doctrine. Man's Spirit and Mind Involution and Evolution. 25 “The impossibility of establishing any line of demarcation between the two may be clearly demonstrated. If every instinctive action is an adjustment of inner relations to outer relations, and if every rational action is also an adjustment of inner relations to outer relations; then, any alleged distinétion can have no other basis than some difference in the charaćters of the relations to which the adjustments are made. It must be, that while in Instinct the correspondence is between inner and outer relations that are very simple or general; in Reason, the correspondence is between inner and outer relations that are complex, or special, or abstraćt, or infrequent. But the complexity, speciality, abstraćtness, and infrequency of relations, are entirely matters of degree. . . . How, then, can any particular phase of complexity or infrequency be fixed upon as that at which Instinét ends and Reason begins “From whatever point of view regarded, the facts imply a gradual transition from the lower forms of physical action to the higher. That progressive complication of the instinéts, which, as we have found, involves a progressive diminution of their purely automatic character, likewise involves a simultaneous commencement of Memory and Reason. “Hence it is clear that the actions which we call instinétive pass gradually into the actions we call rational. “Further proof is furnished by the converse fact that the actions we call rational are, by long-continued repetition, rendered automatic or instinétive. By implication, this lapsing of reason into instinét was shown in the last chapter, when exemplifying the lapsing of memory into instinct; the two facts are different aspects of the same fact. . . . In short, many, if not most, of our common daily actions (actions every step of which was originally preceded by a consciousness of consequences, and was therefore rational) have, by perpetual repetition, been rendered more or less automatic. The requisite impressions being made upon us, the appropriate movements follow, without memory, reason, or volition, coming into play.”— SPENCER's Principles of Psychology, vol. i. p. 453. “Dr. Darwin contends that what have been called the instinétive actions of the inferior animals are to be referred to experience and reasoning, as well as those of our own species; ‘though their reasoning is from fewer ideas, is busied about fewer objects, and is exerted with less energy.’”—Zoonomia, vol. i. p. 256. “Mr. Smellie, instead of regarding the instinétive actions of the inferior animals as the results of reasoning, regards the power of reason as itself an instinč7. . He holds that all animals are, in some measure, rational beings; and that the dignity and superiority of the human intellect are necessary results of the great variety of instinéts which nature has been pleased to confer on the species.”—Philosophy of Natural History, vol. i. p. 155. “Reason seems chiefly to consist in the power to keep such or such thoughts in the mind, and to change them at pleasure, instead of their flowing through the mind as in dreams; also E 26 Man's Spirit and Mind Involution and Evolution. in the power to see the difference between one thought and another, and so compare, separate, or join them together afresh.”—TAYLOR's Elements of Thought. 24. ATTENTION. N. P. Suggestions-of-Perception. P. P. Grasp-of-Conception. Major Mode Involution and Evolution of the Pivotal Reason, or, Correlative of Man's Spirit-Consciousness of Perception and Conception. “Attention is the voluntary direáing of the energy of the mind towards an object or an aët. It has been said by Sir H. Holland (“Mental Phys., p. 14), that ‘the phrase of direction of consciousness might often advantageously be substituted for it.’ It implies Will as distinét from Intelligence and Aétivity. It is the voluntary direction of the intelligence and activity.” —FLEMING's Vocabulary of Philosophy. - “‘Thinkest thou there were no poets till Dan Chaucer asks Thomas Carlyle—“No heart burning with a thought it could not hold, and had no word for, and needed to shape and coin a word for—what thou callest a metaphor, a trope, or the like For every word we have, there was such a man and poet. The coldest word was once a glowing new metaphor, and bold questionable originality. My very attention, does it not mean an attentio, a stretching- to 2 Fancy that ačt of the mind, which all were conscious of, which no one had yet named, when this new poet first felt bound and driven to name it! His questionable originality and new glowing metaphor, was found adoptable, intelligible, and remains our name for it to this day.’”—Sw1NToN's Rambles. 25. MEMORY. N. P. Retentions-of-Common-Sense, Concomitant of the Suggestions-of- Perception. P. P. Recollections-of-Thought, Concomitant of the Grasp-of- Conception. Minor Mode Involution and Evolution of the Pivotal Reason, or, Correlative of Man's Spirit-Conscious-ness of Perception and Conception's Concomitant Mind-Reflection of Common-Sense and Thought. “The powers of Memory are two-fold. They consist in the actual reminiscence or re-colle&ion of past events, and in the power of retaining what we have learned in such a manner that it can be called into remembrance as occasions present themselves, or circum- stances may require.”—CogAN. “The word memory is not employed uniformly in the same precise sense; but it always expresses some modification of that faculty which enables us to treasure up, and preserve for Man's Spirit and Mind Involution and Evolution. 27 future use, the knowledge we acquire; a faculty which is obviously the great foundation of all intellectual improvement, and without which no advantage could be derived from the most enlarged experience. This faculty implies two things: a capacity of retaining knowledge, and a power of recalling it to our thoughts when we have occasion to apply it to use. When we speak of a retentive memory, we use it in the former sense; when of a ready memory, in the latter.”—STEwART, Philosophy of the Human Mind, chap. vi. “A systematic arrangement of our knowledge is evidently of the utmost importance for preserving it in the Memory; and when it is so disposed, each new idea is transmitted to its proper place, and is recalled with the utmost facility as required : no fresh acquisition to our store of learning will in such a case be lost, but will serve to supply some deficiency. Thus it is, that in the study of science of history, wherein the different events or principles are connected with, or dependent on, each other, so vast a store of knowledge may be retained in the memory with the utmost accuracy, far beyond what, in ordinary cases, can be effected, and in these instances the reason may essentially aid the memory by assisting to recall peculiar facts, and direéting its progress in so doing.”—GEORGE HARRIs, Treatise on Man, v. ii. p. 367. >}< In this connection therefore the reader will do well to consider for a moment in how far a Systematic Arrangement of his most fundamental Word-Ideas may be of service to himself. 28 Man's Spirit and Mind Involution and Evolution. PLATE II. RIGHT-HAND DIAGRAM, OR INvolution AND Evolution of MAN’s WILL-NECESSITY INTELLECT-MEANS-OF-SPACE. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Inferences of Indućtion and Dedućtion, and Concomitant Mind-Methods of Analysis and Synthesis, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of his Will-Necessity-Intellect–Means-of-Space, and Pivot-Conjointly on a Will-Means-of-Analogy, of the Major Mode of Generalisation, and Minor Mode of Classification. And Generalisation as the Major Mode, or Correlative of Man's Spirit-Inferences of Indućtion and Dedućtion, has as Negative Pole or Basis, the Implications-of-Indućtion and as Positive Pole the Explications- of Dedućtion ;-whilst Classification as the Minor Mode or Correlative of his Spirit- Inferences of Indućtion and Dedućtion’s Concomitant Mind-Methods of Analysis and Synthesis, has as Negative Pole or Basis, a Contrasts-of-Analysis, Concomitant of the Implications-of-Indućtion, and as Positive Pole, a Comparisons-of-Synthesis, Concomitant of the Explications-of-Dedućtion. Man's Spirit and Mind Involution and Evolution. 29 ANALYTICAL READING OF THE DIAGRAM. 26. Spirit-INFERENCEs. N. P. Indućtion. P. P. Dedućtion. Primary Bi-Polar Axis of the Involution and Evolution of Man's Intelle&t-Means-of- Space. (Pl. I.) We are not conscious of Space, as we are of Place, but infer or induć it, and its contents, into our Consciousness, and follow such Indućtion up, when occasion calls for it, by a more or less of Dedućtion, or drawing-out, and exhibition within the Consciousness of such contents and their relation-ships. “And we shall consider every process by which anything is inferred . . . as consisting of an Indućtion followed by a Deduction; because although the process needs not necessarily be carried on in this form, it is always susceptible of the form, and must be thrown into it when assurance of scientific accuracy is needed and desired.”—MILL's Logic, book ii. chap. iv. par 7. 27. Mind-METHODs. N. P. Analysis. P. P. Synthesis. Secondary Bi-Polar Axis of the Involution and Evolution of Man's Intelle&t-Means-of- Space, or Concomitant of his Spirit-Inferences of Indućtion and Dedućtion. “There is but one possible Method of Philosophy, a combination of Analysis and Synthesis, and the purity and equilibrium of these two elements constitute its perfection. The aberrations of Philosophy have been all so many violations of the law of this One Method. Philosophy has erred, because it built its systems upon incomplete or erroneous analysis; and it can only proceed in safety, if, from accurate and unexclusive observation, it rise by succes- sive generalisations to a comprehensive system.”—SIR. W. HAMILTON's Sixth Leśīure on Metaphysics. “The word Method being of Grecian origin, first formed and applied by that acute, ingenious, and accurate people to the purposes of scientific arrangement, it is in the Greek language that we must seek for its primary and fundamental signification. Now, in Greek, it literally means a way or path of transit. Hence, the first idea of Method is a progressive transition from one step in any course to another; and where the word Method is applied with reference to many such transitions in continuity, it necessarily implies a Principle of UNITY witH PRocREssion. But that which unites, and makes many things one in the Mind of Man, must be an act of the Mind itself, a manifestation of Intellect, and not a spontaneous and un- certain produćtion of circumstances. This ačt of the Mind, then, this leading thought, this “key note’ of the harmony, this ‘subtile, cementing, subterraneous' power, borrowing a phrase from the nomenclature of legislation, we may not inaptly call the Initiative of all Method. It is manifest, that the wider the sphere of transition is, the more comprehensive 3O Mam's Spirit and Mind Involution and Evolution. and commanding must be the initiative : and if we would discover an universal Method, by which every step in our progress through the whole circle of Art and Science should be directed, it is absolutely necessary that we should seek it in the very interior and central essence of the Human Intellect. “To this point we are led by mere reflection on the meaning of the word Method. We discover that it cannot, otherwise than by abuse, be applied to a dead and arbitrary arrange- ment, containing in itself no Principle of profession. We discover that there is a Science of Method; and that that Science, like all others, must necessarily have its Principles ; which it therefore becomes our duty to consider. - “All things, in us, and about us, are a Chaos, without Method; and so long as the mind is entirely passive, so long as there is an habitual submission of the Understanding to mere events and images, as such, without any attempt to classify and arrange them, so long the Chaos must continue. There may be transition, but there can never be progress; there may be sensation, but there cannot be thought; for the total absence of Method renders thinking impracticable; as we find that partial defects of Method proportionably render thinking a trouble and fatigue. But as soon as the mind becomes accustomed to contemplate, not things only, but likewise relations of things, there is immediate need of some way or path of transit, from one to the other of the things related; there need be some law of agreement or of con- trast between them; there must be some mode of comparison; in short, there must be Method. We may, therefore, assert that the relations of things form the prime objects, or, so to speak, the materials of Method; and that the contemplation of those relations is the indis- pensable condition of thinking Methodically.”—S. L. ColeRIDGE, Treatise on Method, p. 14. 28. ANALOGY. Pivotal Involution and Evolution of the Spirit-Inferences of Indućtion and Dedućtion, and Concomitant Mind-Methods of Analysis and Synthesis of Man's Intelle&t-Means-of- Space. “The earliest use of the name (Analogy) in its current logical sense is to be found apparently in Galen. While, in popular language, the word has come to be vaguely used as a synonym for resemblance, the logical authorities, though having generally the same kind of inference in view, are by no means agreed as to its exact nature and ground. It has chiefly to be distinguished from the related process of Indućtion, in their conception of which logicians are notoriously at variance.—Encyclopædia Britannica, 9th edit., Article “Analogy.” >}< If the reader will, however, refer to the Diagram, he will observe how it fixes both Analogy and Indućtion so accurately in relative position as regards each other, and as regards the other elements of their common grouping, as to leave no room for disagreement. Man's Spirit and Mind Involution and Evolution. 3 I “In getting on from what is known already to something new, analogy or reasoning by resemblance always was, as it still is, the mind's natural guide in the quest of truth. Only its result must be put under the control of experience. When the Australians picked up the bits of broken glass left by the European sailors, the likeness of the new material to their own stone flakes leading them to try it for teeth to their spears, experience proved that in this case the argument from Analogy held good, for the broken glass answered perfectly. So the North American Indian, in default of tobacco, finds some more or less similar plant to serve instead, such as willow bark. The practical knowledge of nature possessed by savages is so great that it cannot have been gained by mere chance observations, they must have been for ages con- stantly noticing and trying new things, to see how far their behaviour corresponded with things partly like them. And where the matter can be brought to practical trial by experi- ment this is a thoroughly scientific method.”—E. B. TYLoR’s Anthropology, p. 338. “It is as Guide-Post, that Considerations of Analogy have the highest possible value. . . . There is no analogy, however faint, which may not be of the utmost value in suggesting experiments or observations that may lead to more positive conclusions. . . . Any suspicion, however slight, that sets an ingenious person at work to contrive an experiment, or that affords a reason for trying one experiment rather than another, may be of eminent service to Philo- sophy.—MILL's Logic, book iii. chap. xx. p. 336. “Rüdiger introduced the logic of analogy, so much neglečted by the moderns, and entirely passed over by the ancients; and Walch pointed out the extensive application it might receive in the various branches of the moral and natural sciences.”—DEVEY's Logic, Historical Introd., p. 23. 29. GENERALISATION. N. P. Implications-of-Indućtion. P. P. Explications-of- Dedućtion. Major Mode Involution and Evolution of the Pivotal-Analogy, or Correlative of Man's Spirit-Inferences of Induction and Dedućtion. “The basis of all scientific explanation consists in assimilating a fact to some other fact or facts. It is identical with the generalising process, that is, with Indućtion and Dedućtion. “Our only progress from the obscure to the plain, from the mysterious to the intelligible, is to find out resemblances among facts, to make different phenomena, as it were, fraternize. We cannot pass out of the phenomena themselves. We can explain a motion by comparing it with some other motion, a pleasure by reference to some other pleasure. We do not change the groundwork of our conception of things, we merely assimilate, classify, generalise, concen– trate, or reduce to unity a variety of seemingly different things.”—BAIN's Logic, part 1. Induction, book iii, chap. xii. “ Generalisation is not a process of mere naming, it is also a process of inference. From instances which we have observed, we feel warranted in concluding, that what we found true 32 Man's Spirit and Mind Involution and Evolution. in those instances holds in all similar ones, past, present, and future, however numerous they may be. We then, by that valuable contrivance of language which enables us to speak of many as if they were one, record all that we have observed, together with all that we infer from our observations, in one concise expression ; and have thus only one proposition, instead of an endless number, to remember or to communicate. The results of many observations and inferences, and instructions for making innumerable inferences in unforeseen cases, are com- pressed into one short sentence.”—MILL's Logic, book ii. chap. iii. par. 3. 3% When the Australians picked up the bits of broken glass left by the European sailors, the likeness of the new material to their own stone flakes leading them to try it for teeth to their spears, they generalised—Generalisation being the Major Will-Mode of Analogy—or they simply came to consider the property they had hitherto only known to belong to their stone-flakes as more general. They, viz., indućfively-implicated the new material with the old, because of an external resemblance, and explicated-dedućively from that resemblance an internal resemblance of property. Indućtive-Implication being the Basis or Negative Pole, and Dedućtive-Explication the Positive Pole of Generalisation. 30. CLASSIFICATION. N. P. Contrasts-of-Analysis, Concomitant of the Implications-of- Indućtion. P. P. Comparisons-of-Synthesis, Concomitant of the Explications-of- Dedućtion. Minor Mode Involution and Evolution of the Pivotal Analogy, or Correlative of Man's Spirit- Inferences of Indućtion and Dedućtion's Concomitant Mind-Methods of Analysis and Synthesis. “Classification (where arrangement and distribution are the main object) is a contrivance for the best possible ordering of the ideas of objećts in our mind; for causing the ideas to accompany or succeed one another in such a way as shall give us the greatest command over our knowledge already acquired, and lead most directly to the acquisition of more. The general problem of classification, in reference to these purposes, may be stated as follows:– to provide that things shall be thought of in such groups, and those groups in such an order, as will best conduce to the remembrance and ascertainment of their laws.”—MILL's Logic, b. iv. chap. vii. § 1. >{: Consider the application of this statement to the case of the Diagrammatic Plates, and their Word-Idea Groupings, or with reference to the provision thus made, for the ascertainment and remembrance of their most fundamental laws. * See Ana-logy (28). PLATE II. COMPLETED. OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMs. From p. 18. &fiction-ºring-of-the-Gºtthal: PLATE II. CoMPLETED. - OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMS. From p. 22. From p. 8. frº-Uillºcanã and Ülill.JPeteggity-ºrang. - * * * * *- : * ~ * * 3ngfintºcang.uſ-Platt. - - - -- . . . . From p. 14. 5¢nge-Sºcang-of-Cºmt. From p. 28. READING OF THE INTER-con NECTIONS of THE SEPARATELY INvolved AND Evolved SUB-DIVISIONS OF THE FIVE-FOLD DIAGRAM. Thus Man's Duality (Male-Female) of Individuality as the Negative Pole or Basis of his Destiny of Society (Centre Diagram), connects immediately with the Spirit- Discriminations and Mind-Discernments, or Touch- Sensitiveness and Sensibility of his Sense-Means-of-Time (Lower Diagram); but his Trinity (Father-Mother-Child) of Collectivity as Positive Pole of the same Destiny of Society, with the Spirit-Affinities and Mind-Homo-geneities, or Philan- thropy and Patriotism of Humanity's Affection-Means- of-the-Eternal (Upper Diagram); and so also The Pursuits-of-Desire, as Negative Pole or Basis of his Destiny-of-Industry, and Concomitant of his Duality (Male-Female) of Individuality, connects immediately with the Spirit-Consciousness and Mind-Reflection, or Attention and Memory of Reason's Instinét-Means-of- Place (Left-hand Diagram); but the Vocations-of-Aspiration, or Positive Pole of the same Destiny-of-Industry, and Concomitant of his Trinity (Father-Mother-Child) of Colle&tivity, with the Spirit- Inferences and Mind-Methods, or Generalisations and Classifications of Analogy's Intellect–Means-of-Space (Right-hand Diagram). PLATE III. CENTRE SECTION, OR FURTHER DEVELOPMENT . OF THE CENTRE DIAGRAM OF THE COMPLETED PLATE II. (BETWEEN PAGES 3.2, 33.) 34 Man's Spirit and Mind Involution and Evolution. PLATE III. CENTRE SECTION. CENTRE DIAGRAM, OR INvolution AND Evolution of MAN's Two-Fold DESTINY, OF SocIETY AND INDUSTRY. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Attraction of Action and Passion, and Concomitant Unanimity of Emulation and Enthusiasm, are the Co-ordinate Bi-Polar Axes of Involution and Evolution, of his Two- fold Destiny of Society and Industry, and Pivot-Conjointly on a Destiny of the Major Mode Social, and Minor Mode Industrial Good. And Social-Good, as the Major Mode of such Destiny, or, Correlative of Man's Spirit-Attraction of Action and Passion has as Negative Pole or Basis, the Inter-course-of-Aétion, and as Positive Pole, the Inter-twinings-of-Passion; whilst Industrial-Good, as the Minor Mode, or, Correlative of his Spirit-Attraction of Aétion and Passion's Concomitant Unanimity of Emulation and Enthusiasm, has as Negative Pole or Basis, a Competition-of-Emulation, Concomitant of the Inter-course-of-Aétion, and as Positive Pole, a Zeal-of-Enthusiasm, Concomitant of the Inter-twinings-of-Passion. Man's Spirit and Mind Involution and Evolution. 35 ANALYTICAL READING OF THE DI AGRAM. 3 I. Spirit-ATTRACTION. N. P. Aćtion. P. P. Passion. Bi-Polar Axis of the Involution and Evolution of Man's Destiny-of-Society. (Pl. II. Completed. Centre Diagram.) Men are drawn into Societies, not driven, and whilst his Spirit's drawing, issues in Man as “passion,” or, as that which he “passively" underlies, and also suffers from, when the conditions of satisfaction, are altogether or partially absent—the objective of all passion, or the direction in which it draws, is invariably that, of some kind of “ačtion.” “We must exert our limbs, or we must exert our thoughts, and when we exert neither, we feel that languor, of which we did not think before, but which when it is felt, convinces us how admirably our desire of Aëtion is adapted for the prevention of this very evil of which we had not thought: as our appetites of hunger and thirst are given us for the preservation of health, of which we think as little, during the indulgence of our appetites, as we think during our occupation, of the languor which would overwhelm us, if wholly unoccupied.” BRowN’s Philosophy of the Mind, Leóture 66. 32. UNANIMITY. N. P. Emulation. P. P. Enthusiasm. Bi-Polar Axis of the Involution and Evolution of Man's Destiny-of-Industry, or, Concomi- tant of his Spirit-Attraction of Aëtion and Passion. P >}< Slavery, or the Mind of Industry under compulsion, is evidently not AT-ONE, or, in a state of Un-animity with Man's Spirit-Attractions. Nor Serfdom, although more so than absolute slavery. Nor yet even the Mind of Industry, of the so-called free-man, when the Industry is forced upon him in any way, apart from specific likings, whether of the Industry itself, or of the Conditions in which it has to be pursued. To be thoroughly At-One, or in a state of Unanimity with his Spirit's persistent drawings, Man's Mind of Industry, has in fine to be placed in the Conditions exemplified by our Sports and Games, or, as the heading tells us, of Emulation and Enthusiasm. 33. DESTINY-OF-GooD. Pivotal Involution and Evolution of Man's Spirit-Attractions of Aćtion and Passion and Concomitant Unanimity of Emulation and Enthusiasm. “Every art and every scientific system, and in like manner every course of ačtion and deliberate preference, seems to aim at some good; and consequently ‘the Good’ has been well defined as ‘ that which all things aim at.’”—ARISTOTLE's Ethics. 3 6 Mam’s Spirit and Mind Involution and Evolution. And what Aristotle thus asserts in his Ethics, as true of the various faculties of Man, viewed alone and by themselves, he in his Politics asserts as true of the Social state, that is, of Man, in his various natural (Social-Industrial) relations to his fellow-men . . . . the word “good” having always to be taken in its most extensive signification; utility, in the strićt sense, constituting but one of its branches, and that the lowest. Fourier's Epitaph. “ATTRACTIONS ARE PROPORTIONAL TO DESTINIES, } } THE SERIES DISTRIBUTES HARMONIES. “A Mightier Power the strong direction sends And several men impels to several ends.” “So runs my dream; but what am I? An infant crying in the night : An infant crying for the light. And with no language but a cry.”—TENNYSON. 34. SocIAL-GooD. N. P. Inter-course-of-Aétion. P. P. Inter-twinings-of-Passion. Major Mode Involution and Evolution of Man's Destiny of Good, or Correlative of his Spirit-Attractions of Aëtion and Passion. “The infant does not cling to his nurse more readily than the boy hastens to meet his playmates, and man, to communicate his thoughts to man. If we were to see the little crowd of the busy school-room, rush out when the hour of freedom comes, and instead of mingling in some general pastime—Inter-course-of-Aºſion and Inter-twinings-of-Paſsion—betake them- selves each to some solitary spot, till the return of that hour which forced them again together, we should look on them with as much astonishment, as if a sudden miracle had transformed their bodily features, and destroyed the very semblance of men. As wonderful would it appear, if in a crowded city, or even in the scattered tents of a tribe of Arabs, or in the huts or caves of the rudest savages, there were to be no communing of man with man—no voice or smile of greeting, no seeming consciousness of mutual presence,—but each were to pass each other with indifference, as if they had never met, and were never to meet again,_or rather with an indifference which even those cannot wholly feel, who have met once in the wildest solitudes, and to whom that moment of accidental meeting was the only tie which connects them afterwards in their mutual recognition.”—DR. BRowN's Philosophy of the Human Mind, Leóture 67. Man's Spirit and Mind Involution and Evolution. 37 35. INDUSTRIAL-GooD. N. P. Competition-of-Emulation, Concomitant of the Inter- course-of-Aétion. P. P. Zeal of Enthusiasm Concomitant of the Inter-twinings-of- Passion. Minor Mode Involution and Evolution of the Pivotal Destiny of Good, or, Correlative of Man's Spirit-Attraction of Aćtion and Passion's Concomitant Unanimity of Emulation and Enthusiasm. “The Fourierists . . . . believe that they have solved the great and fundamental problem of rendering labour attractive (or At-One with Man's Spirit-Attractions). That this is not impracticable they contend by very strong arguments; particularly one which they have in common with the Owenites, e.g., that scarcely any labour, however severe, undergone by human beings for the sake of subsistence, exceeds in intensity that which other human beings, whose subsistence is already provided for, are found ready and even eager to undergo for pleasure. This certainly is a most significant fact, and one from which the student in social philosophy may draw important instruction. But the argument founded on it may easily be stretched too far. If occupations full of discomfort and fatigue are freely pursued by many persons as amusements, who does not see that they are amusements exactly because they are pursued freely, and may be discontinued at pleasure. The liberty of quitting a position often makes the whole difference between its being painful and pleasurable. Many a person remains in the same town, Street, or house from January to December, without a wish or a thought tending towards removal, who, if confined to that same place by the mandate of authority, would find the imprisonment absolutely intolerable.”—J. S. MILL's Principles of Political Economy, book ii. chap. i. >}< The putting forth of this objećtion, however, is a grave mistake in as far as directed against the Phalansterian (Fourier's) Theory, for that Theory supposes as its most funda- mental condition, an Organization which shall permit, of the most perfect liberty of moving from place to place, as from occupation to occupation at Individual pleasure. And the mistake originates in the supposition of some single or isolated Community, whereas the correct supposition has to be that, of a number of Communities and their federation, and an Organisation permitting not only a moving from Occupation to Occupation at pleasure, but even from Community to Community. - Thus Mr. Mill continues: “According to the Fourierists, scarcely any kind of useful labour is naturally and necessarily disagreeable, unless it is either regarded as dishonourable, or immoderate in degree, or destitute of the stimulus of sympathy and emulation. Excessive toil need not, they contend, be undergone by anyone, in a society in which there would be no idle class, and no labour wasted, as so enormous an amount of labour is now wasted, in useless things; and where full advantage would be taken of the power of association, both in increasing the efficiency of produćtion, and in economizing consumption. The other requisites for 38 Man's Spirit and Mind Involution and Evolution. rendering labour attractive would, they think, be found in the execution of all labour by Social groups, to any number of which the same individual might simultaneously belong, at his or her own choice; their grade in each being determined by the degree of service which they were found capable of rendering, as appreciated by the suffrages of their comrades. It is inferred from the diversity of tastes and talents that every member of the community would be attached to several groups employing themselves in various kinds of occupation, some bodily, others mental, and would be capable of occupying a high place in some one or more ; so that a real equality, or something more nearly approaching to it than might at first be supposed, would practically result: not from the compression, but on the contrary from the largest possible development of the various natural superiorities residing in each individual.” >< Now whatever may be thought of the possibility of an Industrial Organisation which by taking advantage of the tendencies referred to and which are natural to all, should make work of all kinds courted instead of shunned, this remains indisputable that there can be no general Industrial, nor therefore Social-Good, apart from such-like Organisation, and that the termina- tion of our Industrial troubles, is to be sought for in that direction, and will only be found, as we approach nearer and nearer to it. - >|< Thus the Ralahine Co-operative Agricultural Association sought for the termination of our Irish Industrial troubles in that direction, and with so sufficient success as to permit of Mr. William Pare writing as follows in the Preface to his History:— “The principal objećt I have in this publication is to draw the attention of land-owners generally, but Irish landowners especially, to one of the most remarkable experiments in dealing with land and labour which, in view of all the circumstances, was perhaps ever tried in any time or place. The experiment was made on an estate of 618 acres, by a resident Irish landlord of position; one of the most intelligent and shrewd of his class, and withal a scientific and most skilful farmer. It was during the brief period it was permitted to exist,' eminently successful, and fully satisfied the most sanguine expectations of those immediately concerned. All benefited by it, those within and those without. The several interests of landlord, farmer, and labourer were harmonised, and in the end would have been merged. Meantime the landlord obtained a higher rent, and as capitalist a higher interest for money invested in buildings, implements, stock, etc., and the payment of both were better secured than would have been ordinarily possible. The landlord and the labourer supplied the functions of the farmer (the middle man), the former finding capital, and the latter skill and more than the master's or steward's eye in superintendence. The labourers (thus fulfilling the two positions * Mr. Vandeleur, the proprietor, gambled at his Club in Dublin, and his creditors seized upon and sold the property. Man's Spirit and Mind Involution and Evolution. 39 of farmer and labourer) had full employ, and were in immediate receipt of the usual wages, with the pleasant contingency of enjoying among them more even than the profits ordinarily derived by the farmer, for they made the land yield more under the action of that all powerful stimulant to exertion, entire possession of its fruits. In addition to this, the labourer enjoyed the benefits accruing from living and spending in association with his fellow labourers, which very largely increased the money value of his wages. “Under this régime the landlord was relieved of anxiety and care for his property and person; the labourer was industrious, cheerful, and contented; machinery was hailed as a blessing instead of being denounced and destroyed as a curse; the land already under cultivation was improved, and a large tract of that which had hitherto been waste was brought into a state of high tilth by spade labour. The people were instrućted and amused; idleness, drunkenness, quarrelling, mendicity, and a host of kindred evils were utterly banished; whilst the effect upon the surrounding population was of the best possible kind, repressing revenge and raising hope in moody and discontented breasts from which the former had never been absent and wherein the latter had never dawned. . . . . “These are surely blessings of a high order . . . . yet all and more may be obtained, locally and generally, in Ireland and elsewhere, by the adoption of the simplest possible measures, the full detail of which is given in the following pages, in the course of not a bald exposition of an untried scheme, but a narrative of what, let the reader observe, actually existed, in one bright spot of Erin, nearly forty years ago.”—History of the Ralahine Co-operative Agricultural Association. By WILLIAM PARE, F.S.S. 4.O Man's Spirit and Mind Involution and Evolution. PLATE III. CENTRE SECTION. Low ER DIAGRAM, OR INvoLUTION AND Evolution of SocIETY's DUALITY (Male-Female) of INDIVIDUALITY. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit. Personalities of Body and Soul, and Concomitant Mind-Charaćters of Occupation and Disposition, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of Society's Duality (Male-Female) of Individuality, and Pivot Conjointly on the Involution and Evolution of a Variety, of the Major Mode Social and Minor Mode Industrial. And Social-Variety as the Major Mode, or Correlative of Man's Spirit-Personalities of Body and Soul, has as Negative Pole or Basis, the Relaxation-of-Body, and as Positive Pole, the Re-creation-of-Soul;-whilst Industrial-Variety as the Minor Mode or Correlative of his Spirit-Personalities of Body and Soul's Concomitant Mind-Charaćters of Occupation and Disposition, has as Negative Pole or Basis, an Alternation-of-Occupation, Concomitant of the Relaxation-of-Body, and as Positive Pole, a Versatility-of-Disposition, Concomitant of the Re-creation-of-Soul. Man's Spirit and Mind Involution and Evolution. 4. I ANALYTICAL READING OF THE DIAGRAM. 36. Spirit-PERSONALITIES. N. P. Body. P. P. Soul. Primary Bi-Polar Axis of the Involution and Evolution of Man's Duality (Male-Female) of : Individuality. (Pl. II. Completed, Centre Diagram.) Male-Female in as far as counter-parts of each other, are an Individuality, or indivisible- duality ;-but are Per-Jomalities when considered apart from each other, or each per se una. “Persona, in Latin, meant the mask worn by an affor on the stage, within which the sounds of the voice were concentrated, and through which (personuit) he made himself heard by an immense audience. From being applied to the mask it came next to be applied to the aćtor, then to the character ačted, then to any assumed charaćter, and lastly to any one having any character or station. Martinius gives as its composition—per se una, an individual.”— FLEMING's Vocabulary of Philosophy. “The argument of the Materialists (who deny the being of Soul) is indisputable so far as it goes. But Psychology advances another step. It says, “Admitting that we can perceive nothing but the material structure—that the Intelligence that controls the structure is obviously associated with that structure, that it partakes of all its conditions in life, and seems to perish with it at Death—nevertheless we assert confidently, that the MAN is something other than that material structure—an entity, a thing that is himself, of which the body is merely the material mechanism, conditioned for existence in a world structured of matter.' . . . . “The Materialist inquires upon what evidence Psychology bases this assertion, seeing that, according to its own admission, this asserted entity is wholly imperceptible to any sense. “Psychology answers, “We know of its presence, as you learn the presence of Electricity or Magnetism, or of any other imperceptible physical existence, by its operation upon the matter that is perceptible. You Physicists are thus enabled to exhibit, not the existence only, but also the qualities, powers, and characteristics of these imperceptible existences. In like manner is Psychology enabled to discover the presence of Soul in Man. Psychology cannot see it nor feel it; but it can and does witness its operations upon the expressions of the mind and the aćtions of the body, and thence it concludes the existence of that non-corporeal entity and learns something of its nature and charaćter.”—Cox's Mechanism of Man, vol. i. p. 401. 4.2 Man's Spirit and Mind Involution and Evolution. 37. Mind-CHARACTERS. N. P. Occupation. P. P. Disposition. Secondary Bi-Polar Axis of the Involution and Evolution of Man's Duality (Male-Female) of Individuality, or Concomitant of his Spirit-Personalities of Body and Soul. The word Character is derived from the Greek charakter,’ from charasso, to sharpen, cut, or engrave; and signifies a mark impressed on a person or thing by which it is distinguished from others. Thus, although every human being has many passional tendencies, the mark which more especially distinguishes each from each, and affords the means of classification, is impressed by the dominance or ruling of one or more over the others, as shown by disposition and preferred occupation. - “On different senses different objects strike; Hence different passions more or less inflame, As strong or weak, the organs of the frame; And hence one MASTER PASSION in the breast, Like Aaron's serpent, swallows up the rest.”—PoPE. 38. VARIETY. Pivotal Involution and Evolution of Man's Spirit-Personalities of Body and Soul, and Concomitant Mind-Charaćters of Occupation and Disposition. “Wariety's the very spice of life That gives it all its flavour.”—CowPER. 39. SocIAL VARIETY. N. P. Relaxation-of-Body. P. P. Recreation-of-Soul. Major Mode Involution and Evolution of the Pivotal Variety, or, Correlative of Man's Spirit- Personalities of Body and Soul. “In the general meaning of active recreation we include two chief things: namely, the cessation of the regular work of our lives, and the active occupation, whether of body, or mind, or both, in something different in which we find pleasure. From both alike we expect and may obtain refreshment, that is, renewed fitness for our regular work. In the former of these parts of re-creation speaking generally, the structures of our body which have been at work are left at rest or are exercised in a different manner; in the latter, those which have not been at work are brought into activity. There is scarcely a greater contrast between men and the lower animals than in this Man's Spirit and Mind Involution and Evolution. 43 matter of re-creation. Young animals may play . . . . evidently enjoying the exercise of both their muscles and their minds, and then they too rest. Man alone refreshes himself by changing his method of activity; man alone has habitual re-creations. And it may be gene- rally observed among the several races of men, that those which are the most highly cultivated, and whose occupations are the most various, strong and intelle&tual, have the most numerous and most ačtive re-creations. . . . . What, then, are the chief constituents of ačtive recreation : of this retirement from work that fatigues, and this occupation in other things that refresh, even though, after an other manner, they may fatigue The chief and the essential thing is the change (variety). It is often spoken of as a mere infirmity, a foolishness that should be resisted; and so it often is and with some people may be always so; but with those who are honest and hard-working it is no folly. The desire for change is as much a part of our nature as the desire for sleep or for food, it is as an instinét, to be scrupulously, however cautiously, obeyed ; and one of the best methods of obedience is in well-chosen re-creations after business.”—Nineteenth Century Review, Dec. 1883. Recreation, by SIR J. PAGET, BART. 3% “After business.”—But query whether all such Relaxation-of-Body, and Re-creation-of- Soul, might not, and should not rather, be so inter-woven with the necessary business of life, as to constitute, and come to be considered as its very hinges, and not simply as serviceable on behalf of their occasional oiling. 40. INDUSTRIAL-VARIETY. N. P. Alternation-of-Occupation, Concomitant of the Re- laxation-of-Body. P. P. Versatility-of-Disposition, Concomitant of the Re-creation- of-Soul. Minor Mode Involution and Evolution of the Pivotal Variety, or Correlative of Man's Spirit- Personalities of Body and Soul's Concomitant Mind-Characters of Occupation and Disposition. >{< Whilst the economical advantages attendant on what is known as the Division of Labour are indisputable, its disadvantages as regards the physical and mental well-being of the labourer in its actual conditions are equally indisputable; and it is one of the great merits of Fourier's Theory to have proposed that, whilst occupation shall continue to be subdivided as far as economically convenient, the training of the young shall be at the same time directed to eliciting and exercising the vocational aptitudes of which every individual will be found to possess several, in such manner as to enable each member of a sufficiently numerical and otherwise well-conditioned Social-Industrial Organisation to participate, by alternation from Group to Group, in the details of many different occupations, to the great advantage of the physical, mental, and moral development of the individual, the interlacing of interests, and 4-4. , Man's Spirit and Mind Involution and Evolution. the stimulation of Emulation and Enthusiasm. Indeed, the solution of the whole problem of Association as theoretically understood, may be said to be one and the same with that of the practical solution of the problem of the flexibility of Serial-Grouping, but which problem is often misunderstood and misrepresented, as by Mr. Kaufmann, who writes (Socialism, page 127), “Fourier's recommendation of frequent change and rest from labour would have, no doubt, the effect of making work more agreeable. But, on the other hand, if the labourer is to flutter about like a butterfly, from one industrial branch to another, it will tell unfavourably on the economic results.” Undoubtedly, but is it not altogether absurd in Mr. Kaufmann to suppose a training directed to accomplishing labourers in the art of fluttering about like butter- flies from one industrial branch to another without settling profitably to any Or does he indeed suppose that that must be the necessary consequence of the fullest possible develop- ment of individual faculty, and the providing it at the same time with the conditions of its exercise, which is Fourier's suggestion ? “The habit of passing rapidly from one occupation to another may be acquired like other habits, by early cultivation; and when it is acquired, there is none of the sauntering which Adam Smith speaks of; after each change, no want of energy and interest, but the workman comes to each part of his occupation with a freshness and a spirit which he does not retain if he persists in any one part (unless in case of unusual excitement) beyond the length of time to which he is accustomed. Women are usually (at least in their present social circumstances) of far greater versatility than men. . . . . There are few women who would not reject the idea that work is made vigorous by being protraćted, and is inefficient for some time after changing to a new thing. Even in this case, habit, I believe, much more than nature, is the cause of the difference. The occupations of nine out of ten men are special, those of nine out of ten women general, embracing a multitude of details, each of which requires very little time. Women are in the constant pračtice of passing quickly from one manual, and still more from one mental operation to another, which therefore rarely costs them either effort or loss of time, while a man's occupation generally consists in working steadily for a long time at one thing, or one very limited class of things. But the situations are sometimes reversed, and with them the charaćters. Women are not found less efficient than men for the uniformity of factory work, or they would not so generally be employed for it; and a man who has cultivated the habit of turning his hand to many things, far from being the slothful and lazy person described by Adam Smith, is usually remarkably lively and active. It is true, however, that change of occupation may be too frequent even for the most versatile. Incessant variety is even more fatiguing than perpetual same-ness. A third advantage attributed by Adam Smith to the division of labour (in his sense of it) is to a certain extent, real. Inventions tending to save labour in a particular operation, are more likely to occur to anyone in proportion as his thoughts are intensely directed to that occupation, and continually employed upon it. A person is not so likely to make practical Man's Spirit and Mind Involution and Evolution. 4-5 improvements in one department of things whose attention is very much diverted to others. But in this, much more depends on general intelligence and habitual activity of mind, than on exclusiveness of occupation; and if that exclusiveness is carried to a degree unfavourable to the cultivation of intelligence, there will be more lost in this kind of advantage than gained. We may add, that whatever may be the cause of making inventions, when they are once made, the increased efficiency of labour is owing to the invention itself, and not to the division of labour,” (one way or the other).-J. S. MILL's Principles of Pol. Econ. b. i, ch. viii. 46 Man's Spirit and Mind Involution and Evolution. PLATE III. CENTRE SECTION. UPPER DIAGRAM, - OR INVOLUTION AND Evolution of SocIETy’s TRINITY (Father-Mother-Child)-of-Collectivity. SYNTHETICAL READING OF THE DIAGRAM. Man's Family-Spirit of Aggregation and Association, and Concomitant Mind-Heir-ship of Past and Future, are the Co-ordinate Bi-Polar Axes of the Involution and Evolution of Society's Trinity (Father-Mother-Child) of Collectivity, and Pivot Conjointly on the Involution and Evolution of a Unity, of the Major Mode Social and the Minor Mode Industrial. And Social Unity as the Major Mode, or Correlative of Man's Family-Spirit of Aggregation and Association, has as Negative Pole or Basis, its House-holds-of-Aggregation, and as Positive Pole its Home-steads-of-Association;–whilst Industrial-Unity as the Minor Mode, or Correlative of his Family-Spirit-of-Aggregation and Association's Concomitant Mind-Heir-ship of Past and Future, has as Negative Pole or Basis, an Earth-of-the Past, Concomitant of its House-holds-of-Aggregation, and as Positive Pole, a World-of-the Future, Concomitant of its Home-steads-of-Association. Man's Spirit and Mind Involution and Evolution. 4-7 ANALYTICAL READING OF THE DIAGRAM. 41. FAMILY-Spirit. N. P. Aggregation. P. P. Association. Primary Bi-Polar Axis of the Involution and Evolution of Man's Trinity (Father-Mother- Child) of Collectivity. (Pl. II. Completed. Centre Section.) “Mankind can never have lived as a mere struggling crowd, each for himself. Society is always made up of families or households bound together by kindly ties, controlled by rules of marriage, and the duties of parent and child. Yet the germs of these rules and duties have been very various. Marriages may be shifting and temporary pairing, or unions where the husband may have several wives, and the wife several husbands. It is often hard to understand the family group and its ties in the rude and ancient world.”—TAYLOR's Anthropology, chap. xvi. P. 4O3. 42. Mind-HEIR-ship. N. P. Past. P. P. Future. Secondary Bi-Polar Axis of the Involution and Evolution of Man's Trinity (Father-Mother- Child) of Collectivity, or Concomitant of his Family-Spirit of Aggregation and Association. “I the heir of all the ages in the foremost files of time.” “As to the Industrial development of the race, it is certain that Man began his conquests over external nature in the fetich period. We do not give their due to those primitive times when we forget that it was then that men learned to associate with tamed animals, and to use fire, and to employ mechanical forces, and even to effect some kind of commerce by the nascent institution of a currency. In short, the germs of almost all the arts of life are found in that period. Moreover, Man's activity prepared the ground for the whole subsequent evolution of the race by the exercise of his destructive propensities, then in their utmost strength. The chase not only brought separate families into association when nothing else could have done it, but it cleared the scene of social operations from the encumbrance of an inconvenient multitude of brutes.”—CoMTE's Positive Philosophy, by Miss MARTINEAU, book vi. chap. vii. 43. UNITY. Pivotal Involution and Evolution of Man's Family-Spirit of Aggregation and Association, - and Concomitant Mind-Heir-ship of Past and Future. The following criticism of my “Fractional Family” by the London “Builder” of 25 June, 1864, bears upon this question of “Unity,” and although I think it highly probable that the 48 Man's Spirit and Mind Involution and Evolution. London “Builder” itself now sees the question in a different light, my so long deferred reflections upon its earlier impressions may nevertheless not be altogether useless:– CRITICISM. “ . . . the term ‘fraffional family’ relates to the very natural habit of the world to associate in small families according to closeness of relationship. This social arrangement the author reprobates, and would wish to institute the ‘integral family, thus making all the world akin, but we suspect something must be done first of all to overturn the self-asserting principle ere mankind would ever consent to live in communities such as Mr. Young and others contemplate.” Now if the Reviewer had concluded his sentence by “such as we and others who think as we do contemplate,” he would have come nearer to the truth, for it can be easily shown that he had before him an idol of the forum which prevented him seeing the more truthful image beyond. What indeed is the signification of fračional when used in the sense of condemnation ? Is it not so used because of what it excludes, and not because of what it includes; and because of such exclusion it vitiates both the excluded and the included, inasmuch as it overlooks and neglects their true connections : - The “very natural habit of the world of associating in small families,” in as far as such families are in reality associations and attain their ends as such, neither was nor is reprobated by the term fraćtional. But what was and is reprobated is the exclusion by these small families, and by reason of their smallness, of many of the necessary elements of their welfare, which elements would be included, and would by that inclusion enhance the force and value of the aâual family tie, were a sufficient number of these small families to combine in such manner as to render available the sources of common welfare actually wasted by reason of their state of disruption. Take for instance the Element of Education, the care of which belongs pre-eminently to the family tie. Will it be pretended that the small families alluded to do more than make a semblance of caring for Education ? How many fathers and mothers of the fraćtional family have either the disposition, the ability, or the time to educate their children : To this it is replied, that they can and do send them to school. But granting even that the majority can and do send their children to School, in some cases at a sacrifice, in other cases to get rid of them—the school as aétually constituted is not part and parcel of the fraćtional family, but something extrinsic, or outside of it—which may or may not be in as far as the fraćtional family is concerned—but more especially may or may not be good, for all the fraćtional family in general cares or knows. The ſmall families therefore alluded to, however natural, are shamefully deficient as regards a prime charaćteristic of the family tie, the education of their children; and they are termed fračional because of such like deficiencies, and not because of their smallness. If such Man's Spirit and Mind Involution and Evolution. 4.9 families were, notwithstanding their smallness, to include the element of schooling or education in its fullest extent in their programme of family life, they would in so far become integral, but this can never be under the actual hap-hazards of social existence—for Education must not be understood as only signifying a little reading, writing, arithmetic, and similar rudimental accessories, but as signifying the Social and Industrial development of the Individual, by contact with his fellow beings in appropriate Social and Industrial conditions from infancy upwards. Another reason for the term fračional as applied to the small family system, and one indeed which ought probably to have been taken first, is that it cannot even supply its members with adequate room, wholesome air, water, or food. Mr. Disraeli, in speaking of pauperism, says: —“It seems to me that pauperism is not an affair so much of wages as of dwellings. If the working classes were properly lodged at their present rate of wages, they would be richel, they would be healthier, and happier at the same cost.” . . . “Can it be a matter of surprise that people cooped up in such hideous places (as the lowest dwellings of our large towns and cities) should seek temporary relief from the inevitable depression occasioned by breathing a foetid atmosphere, in the excitement and glare of the gin-palace, the beerhouse, or singing saloon : " Moreover, it must be remembered that our ordinary working man, being unable to help himself, is compelled to accept such shelter as he can find. He cannot escape these dens, he feels himself helpless, resigns himself to his fate, and all the rest follows. - “But . . . . the working man is not the principal sufferer; it is the wives of this class who suffer most from these wretched dwellings. It is the mother, who must always be at home with her children, who is made to drink the cup of sorrow to its very dregs by seeing her children suffer from the effects of ill-constructed, damp, and unwholesome habitations.” And besides all this, the fračional family has the evil of adulterated and badly-cooked food to contend with, for its advocates seem to blind themselves wilfully to the fact that, apart even from the adulteration of food, all women are neither housekeepers nor cooks, but exist only in the numbers necessary for the collective house-holding of the Integral Family or Home-steads- of-Association. Does the small family provide all due Companionship and Amusement for its inmates ? If so, why are our Theatres, and Concert Rooms, and Public Resorts of all kinds, so haunted, notwithstanding their acknowledged inconveniences and drawbacks—and although so haunted, how many are, nevertheless, unwillingly shut out, because the exigencies of the small family do not allow of their going : - : - But a more serious deficiency than even all that precedes remains behind. Does the small family include within itself, as the rule, the means of Industry and protection against want? Has it always the Land, or Capital, or Talent, or even the bodily strength, for well- 1 “The Remedy : A Letter to the Earl of Derby,” 1870, P. 6. H 5O Man's Spirit and Mind Involution and Evolution. directed Labour? Has it always within itself an appropriate head And if not—as no one who knows anything of the actual state of the small family can say it has—are such cases sufficiently provided for in other ways? Evidently not. The small family has no roots in itself, it is unstable as the waves of the sea, here and there rising up as if to overtop all others, and then disappearing and losing itself in the mass, perhaps to be ground into mud beneath its feet. It seems thus to have been sufficiently proved that the term frađional does not apply to the small family, in as far as it truly includes the essential elements of family happiness, but only in as far as it excludes them, and that the Integral Family is therefore to be constituted, not by “making all the world akin’ in any impossible sense, but simply by drawing around the actually too small or fraćtional family, the elements which are necessary to its true and sufficient family life; for which purpose those will naturally co-operate together who are most akin from kindred-ness of blood or from kindred-ness of spirit. To be enabled to do this, the Reviewer, however, objects, that what he terms the “self- asserting” principle must be first of all overcome. But to which I reply, Not at all. The Self-asserting Spontaneities of Individuality cannot be eradicated, but have to be placed in the conditions of their true exercise and evolution, in the conditions that is of Serial-Grouping, as more fully insisted upon elsewhere. The Reviewer fixes his eye upon the black hole of Calcutta, and seeing men struggling by reason of the “self-asserting” principle, for a few drops of water, or a mouthful of fresh air, cannot conceive how the evil of such self-assertion should cease with plenty of room and water and air for all. - Or standing at the door of some of our public offices, or public places of amusement, or amidst the pressure of a crowded entrance or exit, resolves within himself, that to widen streets, entrances and exits, must prove futile, until the people shall have learned independently of such improvements, to behave themselves properly, and to give at all times way to each other. - In fine and to sum up, the distinétion betwixt the Fraćtional and Integral Families, or betwixt their respective House-holds-of-Aggregation and Home-steads-of-Association consists in this, that whilst the Integral Family proposes to give befitting public and private room, as also air, light, warmth, and consequent health and welfare to all by due ordering and planning, by taking due measure of the man, and shaping his clothing accordingly; the Fraćtional Family has neither ordering nor planning, nor gives any thought to the due measuring of the man, but only as to how the man is to be forced to keep on struggling, in his badly fitted, ready-made clothes, without tearing them, or lacerating himself over-much. Man's Spirit and Mind Involution and Evolution. 5 I 44. SocIAL UNITY. N. P. House-holds-of-Aggregation. P. P. Home-steads of Association. Major Mode Involution and Evolution of the Pivotal Unity, or Correlative of Man's Family-Spirit of Aggregation and Association. - “One of the ideas which was distinétly usual in the popular English mind not so very long ago was that the ‘flat system, as applied to dwelling-houses, would never succeed in this country. The fact that it was extensively in use in Scotland was held to prove nothing; what might please the Scotch, it was argued, might be seriously displeasing to the English, and the prospect of ever seeing “flats” in London, for instance, was dismissed with a wave of the hand as something altogether unlikely. But some figures which have just been published show that the flat system is distinétly making headway in the metropolis. The huge blocks of workmen's dwellings scattered over London are all built on this principle ; and how much this means may be gathered from the fact that over 220 of such blocks, accommodating more than 22,000 tenants, have been erected upon ground acquired and cleared by the Metropolitan Board of Works alone. In addition there are several public companies formed for the purpose of building similar dwellings, and one of these has on its own account provided 5,000 distinét homes. It was at first objećted—though principally by those who were not likely to live in them—that the houses had too much the appearance of barracks; but this has not proved repellent to those for whom they were intended, for it is a rare thing to find a single set of rooms untenanted. “It is not only, however, in the working-class distrićts that the flat system is becoming increasingly popular ; in middle-class quarters more specimens are to be found than ever before, while in the aristocratic sections the love for flats is becoming almost a rage. In Bloomsbury, Bayswater, Notting-hill, some parts of Kensington, and the regions around Oxford-street, there are many flats at rents of from A 55 to £180 per annum, these sums including rates, taxes, and water. The price varies, of course, not only according to the number and size of rooms, but also according to situation. Flats in Piccadilly or close to Grosvenor-square, command much higher rents than those near the British Museum; and while in Bloomsbury flats of six rooms can be hired at from A II 5 to £180 per annum, the same number of rooms in Mount-street, Grosvenor-square, would bring in from £500 to £600 if on the ground floor, and £350 if on the third floor. The significance of all these facts lies, however, in the proof that the flat system is extending. It does not accord with the old English notion that “every man's house is his castle, and that the possession of the key of the front door is the outward and visible sign of having a home of one's own. But there are advantages in the new system as in the old, and the doctrine of the survival of the fittest may be trusted to make the better flourish in the end.” >}} 52 Man's Spirit and Mind Involution and Evolution. But here the question arises, Fittest for what? and the appropriate reply cannot be other than this—“fittest for the promotion of ‘Social Unity,’” and for which the flat system rightfully claims superiority, because of the greater facilities it affords, for the progressive introdućtion of the unitary accessories and arrangements, treated of in several other places. 45. INDUSTRIAL UNITY, N. P. Earth-of-the-Past, Concomitant of House-holds- of-Aggregation. P. P. World-of-the-Future, Concomitant of Home-steads-of- Association. Minor Mode Involution and Evolution of the Pivotal Unity, or Correlative of Man's Family- Spirit of Aggregation and Association's Concomitant Mind-Heir-ship of Past and Future. “Labour is unquestionably more produćtive on the system of large industrial enterprises; the produce, if not greater absolutely, is greater in proportion to the labour employed : the same number of persons can be supported equally well with less toil and greater leisure; which will be wholly an advantage, as soon as civilization and improvement have so far advanced, that what is a benefit to the whole shall be a benefit to each individual. And in the moral aspect of the question, which is still more important than the economical, something better should be aimed at as the goal of industrial improvement than to disperse mankind over the earth in single families, each ruled internally, as families now are, by a patriarchal despot, and having scarcely any community of interest, or necessary mental communion with other beings. The domination of the head of the family over the other members in this state of things is absolute; while the effect on his own mind tends towards concentration of all interests in the family, considered as an expansion of self, and absorption of all passions in that of exclusive possession, of all cares in those of preservation and acquisition. As a step out of the merely animal state into the human, out of reckless abandonment to brute instinčts into prudential foresight and self-government, this moral condition may be seen without displeasure. But if public spirit, generous sentiments, or true justice and equality are desired (Joint-Interests-of- Edification), Association not isolation of interests is the school in which these excellences are nurtured. The aim of improvement should be not solely to place human beings in a condition in which they will be able to do without one another, but to enable them to work with or for one another in relations not involving dependence. Hitherto there has been no alternative for those who lived by their labour but that of labouring either each for himself alone or for a master. But the civilizing and improving influences of association, and the efficiency and economy of production on a large scale, may be obtained without dividing the producers into two parties with hostile interests and feelings, the many who do the work being mere servants under the command of the one who supplies the funds, and having no interest of their own in the enterprise except to earn their wages with as little labour as possible. The speculations and discussions of the last fifty years, and the events of the last twenty, are abundantly conclusive Mam's Spirit and Mind Involution and Evolution. 53 on this point. If the improvement which even triumphant military despotism has only retarded, not stopped, shall continue its course, there can be little doubt . . . . that the relation of masters and workpeople will be gradually superseded by partnership in one of two forms : in some cases associations of the labourers with the capitalist; in others, and perhaps finally in all, associations of labourers among themselves.”—MILL's Pol. Econ., b. iv, chap. vii, par, 4. :*: The ‘goal' of all which tendencies, may with advantage be more particularly defined, as that in which Industry shall no longer drag man along the track most convenient for itself, irrespective of his good, but shall submit to be curbed into the one most in keeping with the latter, 54 Man's Spirit and Mind Involution and Evolution. PLATE III. CENTRE SECTION. LEFT-HAND DIAGRAM, OR INvolution AND Evolution or INDUSTRY’s PURSUITs-of-DESIR.E. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Rest of Body-Comfort and Soul-Peace, and Concomitant Equanimity of Well-being and Content, are the Co-ordinate Bi-Polar Axes of the Involution and Evolution of Industry's Pursuit's of Desire, and Pivot-Conjointly on an Involution and Evolution of Happiness, of the Major Mode Social and Minor Mode Industrial. - And Social Happiness as the Major Mode, or, Correlative of Man's Spirit-Rest of Body-Comfort and Soul-Peace, has as Negative Pole or Basis, the Pleasure-of-Body-Comfort, and as Positive Pole, the Joy-of-Soul-Peace,—whilst Industrial Happiness as the Minor Mode, or Correlative of his Spirit-Rest of Body-Comfort and Soul’s-Peace, Concomitant- Equanimity of Well-being and Content, has as Negative Pole or Basis, a Vigour-of-Well-being, Concomitant of the Pleasure-of-Body-Comfort, and as Positive Pole, a Glee-of-Content, Concomitant of the Joy-of-Soul-Peace. Mam's Spirit and Mind Involution and Evolution. 55 ANALYTICAL READING OF THE DIAGRAM. 46. Spirit-REST. N. P. Body-Comfort. P. P. Soul-Peace. Primary Bi-Polar Axes of the Involution and Evolution of Industry's Pursuits-of-Desire. (Pl. II. Completed. Centre Diagram.) “Happy the man, whose wish, whose care A few paternal acres bound; Content to breathe his native air In his own ground; Whose herds with milk, whose fields with bread, Whose flocks supply him with attire, Whose trees in summer yield him shade, In winter, fire.”—PoPE. 47. Equa NIMITY. N. P. Well-being. P. P. Content. Secondary Bi-Polar Axis of the Involution and Evolution of Industry’s Pursuits of Desire, or Concomitant of Man's Spirit-Rest of Body-Comfort and Soul-Peace. “True Happiness is to no spot confined; If you preserve a firm and equal mind, 'Tis here, ’tis there, ’tis everywhere.”—HoRAcE. “It is the Mynd that maketh good or ill, That maketh wretch or happie, rich or poore; For some, that hath abundance at his will, Hath not enough, but wants in greatest store; And other, that hath little, asks no more, But in that little is both rich and wise; For Wisdome is most riches.”—SPENSER. 48. HAPPINEss. Pivotal Involution and Evolution of Man's Spirit-Rest of Body-Comfort and Soul-Peace, and Concomitant Equanimity of Well-being and Content. “O happiness our being's end and aim Good, pleasure, ease, content! whate'er thy name: That something still which prompts th’ eternal sigh For which we dare to live, or dare to die.”—Pope, 56 Mam's Spirit and Mind Involution and Evolution. 49. SocIAL HAPPINESs. N. P. Pleasure-of-Body-Comfort. P. P. Joy-of-Soul-Peace. Major Mode Involution and Evolution of the Pivotal Happiness, or Correlative of Man's Spirit-Rest of Body-Comfort and Soul-Peace. “The Greeks called the sum total of the pleasure which is allotted or happens to a man, eutuchia, that is, good hap, or more religiously, eudaimonia, that is favourable providence.”— CoLERIDGE. “It’s not in titles nor in rank; It's not in wealth like Lon'on bank, To purchase peace and rest; It's not in makin' muckle mair; It's not in books; it's not in lear, To make us truly blest: If happiness have not her seat And centre in the breast, We may be wise, or rich, or great, But never can be blest.”—R. BURNs. 50. INDUSTRIAL HAPPINESS. N. P. Vigour-of-Well-being, Concomitant of the Pleasure- of Body-Comfort. P. P. Glee-of-Content, Concomitant of the Joy-of-Soul-Peace. Minor Mode Involution and Evolution of the Pivotal Happiness, or Correlative of Man's Spirit-Rest of Body-Comfort and Soul's Peace, Concomitant Equanimity of Well-being and Content. “Think ye, that sic as you and I, Wha drudge and drive thro' wet and dry, Wi’ never ceasing toil; Think ye, are we less blest than they Wha scarcely tent us in their way As hardly worth their while What though, like commoners of air, We wander out, we know not where, But either house or hall 2 Yet Nature's charms, the hills and woods, The sweeping vales, and foaming floods, Are free alike to all. Mam's Spirit and Mind Involution and Evolution. 57 Then let us cheerful acquiesce; Nor make our scanty pleasures less, By pining at our state; And even should misfortunes come, I, here wha sit, hae met wi' some, An's thankfu for them yet. They gie the wit of age to youth; They let us ken oursel’; They make us see the naked truth The real guid and ill Though losses and crosses Be lessons right severe, There's wit there, ye’ll get there Ye'll find no other where.”—R. BURNs. 58 Man's Spirit and Mind Involution and Evolution. PLATE III. CENTRE SECTION. RIGHT-HAND DIAGRAM, OR INVOLUTION AND Evolution of INDUSTRY’s VOCATIONS-OF-ASPIRATION. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Progressiveness of Civilisation and Reformation, and Concomitant Mag- nanimity of Patience and Perseverance, are the Co-ordinate Bi-Polar Axes of the Involution and Evolution of his Industry’s Vocations-of-Aspiration, and Pivot-Conjointly on an Involution and Evolution of a Perfection, of the Major Mode Social and Minor Mode Industrial. And Social Perfection, as the Major Mode, or Correlative of Man's Spirit-Pro- gressiveness of Civilisation and Reformation, has as Negative Pole or Basis, the Utopias- of-Civilisation, and as Positive Pole, the Order-of-Reformation;– whilst Industrial Perfection, as the Minor Mode, or Correlative of his Spirit-Progressiveness of Civilisation and Reformation's Concomitant Magnanimity of Patience and Perseverance, has as Negative Pole or Basis, an Endeavour-of-Patience, Concomitant of the Utopias-of-Civilisa- tion, and as Positive Pole, a Success-of-Perseverance, Concomitant of the Order-of- Reformation. Man's Spirit and Mind Involution and Evolution. 59 ANALYTICAL READING OF THE DIAGRAM. 51. Spirit-PROGRESSIVENESs. N. P. Civilisation. P. P. Reformation. Primary Bi-Polar Axis of the Involution and Evolution of Industry's Vocations-of-Aspiration. (Pl. II. Completed. Centre Diagram.) “The discoveries of ancient and modern navigators, and the domestic history, or tradition, of the most enlightened nations, represent the human savage naked both in mind and body, and destitute of laws, of arts, of ideas, and almost of language. From this abjećt condition, perhaps the primitive and universal state of man, he has gradually risen to command the animals, to fertilise the earth, to traverse the ocean, and to measure the heavens. His progress in the improvement and exercise of his mental and corporeal faculties has been irregular and various ; infinitely slow in the beginning, and increasing by degrees with redoubled velocity : ages of laborious ascent have been followed by a moment of rapid downfall; and the several climates of the globe have felt the vicissitudes of light and darkness. Yet the experience of four thousand years should enlarge our hopes, and diminish our apprehensions: we cannot determine to what height the human species may aspire in their advances towards perfeółion ; but it may safely be presumed that no people, unless the face of nature is changed, will relapse into their original barbarism.”—GIBBoN's Decline and Fall of the Roman Empire, chap. xxxvii. 52. MAGNANIMITY. N. P. Patience. P. P. Perseverance. Secondary Bi-Polar Axis of the Involution and Evolution of Industry’s-Vocations-of-Aspiration, or Concomitant of Man's-Spirit-Progressiveness of Civilisation and Reformation. >{< Magnanimity or Great-Mindedness supposes Great Designs and Great Works, or such as require Patience and Perseverance for their accomplishment. “. . . What cannot patience do? A great design is seldom snatched at once; 'Tis patience heaves it on. From savage nature 'Tis patience that has built up human life; The nurse of arts.”—THoMson. “Great works are performed not by strength but by perseverance. . . . . All the performances of human art, at which we look with praise and wonder, are instances of the resistless force of perseverance. 60 Man's Spirit and Mind Involution and Evolution. . . . . If a man were to compare the effect of a single stroke of a pickaxe, or of one impression of a spade, with the general design and last result, he would be overwhelmed by the sense of disproportion; yet those petty operations incessantly continued in time surmount the greatest difficulties, and mountains are levelled, and oceans bounded, by the slender force of human beings.”—Johnson. 53. PERFECTION. Pivotal Involution and Evolution of Man's Spirit-Progressiveness of Civilisation and Reformation, and Concomitant Magnanimity of Patience and Perseverance. “Perfeótion is attained by slow degrees, and requires the hand of Time.”—VolTAIRE. “A falling drop at last will cave a stone.”—LUCRETIUs. “A friend called on Michael Angelo, who was finishing a statue. Some time afterwards he called again; the sculptor was still at his work. His friend, looking at the figure, exclaimed, ‘You have been idle since I saw you last.” “By no means, replied the sculptor; ‘I have re-touched this part and polished that ; I have softened this feature, and brought out this muscle; I have given more expression to this lip, and more energy to this limb.” “Well, well, said his friend, “but all these are trifles.” “It may be so, replied Angelo, “but recolle? that trifles make perfeółion, and that perfeółion is no trifle.’”—CoLTON. 54. SocIAL PERFECTION. N. P. Utopias-of-Civilisation. P. P. Order of Reformation. Major Mode Involution and Evolution of the Pivotal Perfeótion, or Correlative of Man's Spirit-Progressiveness of Civilisation and Reformation. “What is a Utopia Strićtly speaking, it means a “No-where land,” some happy island far away, where perfect social relations prevail, and human beings, living under an immaculate constitution and a faultless government, enjoy a simple and happy existence, free from the turmoil, the harassing cares, and endless worries of ačtual life. The world has scarcely ever been without its Utopias; there have always been the poetical thinkers and philosophical dreamers, who, when troubled by the social evils around them, or roused to indignation and pity by the crying injustice of the ruling classes, and the hopeless condition of the poor, respectively, have given vent to their feelings in those poetical fićtions, which, since the appearance of More's ‘Utopia, have been called ‘Utopian.' . . . Our labouring population are dissatisfied with their own share of the wealth of nations, and most of us at present complain of ‘life at high pressure' burdened as we are with the cares and anxieties attending Mam's Spirit and Mind Involution and Evolution. 61 a severe struggle for existence in this iron age of competition. Just as we chafe under this constant strain of brain and nerve, to the great detriment of health, comfort, and restfulness, so at all ages of the world, and in every civilised community, men, often placed under less favourable circumstances than ourselves, have given vent to their dissatisfaction with existing social arrangements. Thus the leaders of thought, the poets and philosophers of the day, gave expression to this popular discontent, and mostly in the forms of Utopias, which have appeared, therefore, under varying names at given intervals, from the remotest antiquity up to the present day.”—REVD. M.R. KAUFMANN’s Utopia, ch. i. . “Order is Heaven's first law.”—Pop E. 55. INDUSTRIAL PERFECTION. Minor Mode Involution and Evolution of the Pivotal Perfeótion, or Correlative of Man's Spirit-Progressiveness of Civilisation and Reformation's Concomitant Magnanimity of Patience and Perseverance. N. P. Endeavour-of-Patience, Concomitant of the Utopias-of-Civilisation. “No endeavour is in vain ; Its reward is in the doing, And the rapture of pursuing Is the prize the vanquish’d gain.”—LoNGFELLow. P. P. Success-of-Perseverance, Concomitant of the Order-of-Reformation. “'Tis not in mortals to command success, But we'll do more, Sempronius, we'll deserve it.”—ADDIson. “It was the story of ‘Nowhere,' or Utopia, which More embodied in the wonderful book which reveals to us the heart of the New Learning. As yet the movement had been one of scholars and divines. Its plans of reform had been almost exclusively intelle&tual and religious. But in More the same free play of thought which had shaken off the old forms of education and faith, turned to question the old forms of society and politics. From a world where fifteen hundred years of Christian teaching had produced social injustice, religious intolerance, and political tyranny, the humorist philosopher turned to a ‘Nowhere, in which the mere efforts of natural human virtue realised those ends of security, equality, brotherhood, and freedom, for which the very institution of society seemed to have been framed. It is as he wanders through this dreamland of the new reason that More touches the great problems which were fast opening before the modern world, problems of labour, of crime, of conscience, of government. . . . . In some points, such as his treatment of 62 Man's Spirit and Mind Involution and Evolution. the question of Labour, he still remains far in advance of current opinion. The whole system of Society around him seemed to him “nothing but a conspiracy of the rich against the poor.” Its economic legislation was simply the carrying out of such a conspiracy by process of law. . . . The result was the wretched existence to which the labour-class was doomed—“a life so wretched that even a beast's life seems enviable.' . . . But from Christendom More turns with a smile to ‘Nowhere.” In ‘Nowhere, the aim of legislation is to secure the welfare, social, industrial, intellectual, religious, of the community at large, and of the labour- class, as the true basis of a well-ordered Commonwealth. The end of its labour-laws was simply the welfare of the labourer. . . . A public system of education enabled the Utopians to avail themselves of their leisure. While in England half of the population ‘could read no English, every child was well taught in ‘Nowhere.” The physical aspects of society were cared for as attentively as its moral. . . . In Utopia, . . . they had at last come to realise the connection between public morality and the health which springs from light, air, comfort, and cleanliness. - “The same foresight which appears in More's treatment of the questions of Labour and the Public Health is yet more apparent in the treatment of the question of Crime. . . . The end of all punishment he declares to be reformation, “nothing else but the destruction of vice and the saving of men.' . . . Above all, he urges, that to be remedial, punishment must be wrought out by labour and hope, so that “none is hopeless or in despair to recover again his former state of freedom by giving good tokens and likelihood of himself that he will ever after that live a true and honest man.’ It is not too much to say that in the great principles More lays down, he anticipated every one of the improvements in our criminal system which have distinguished the last hundred years. His treatment of the religious question was even more in advance of his age. . . . The religion of ‘Nowhere’ was in yet stronger conflićt with the faith of Christendom. It rested simply on nature and reason It held that God's design was the happiness of man, and that the ascetic reječtion of human delights, save for the common good, was thanklessness to the Giver. Christianity, indeed, had already reached Utopia, but it had few priests; religion found its centre rather in the family than in the congregation; and each household confessed its faults to its own natural head. A yet stranger characteristic was seen in the peaceable way in which it lived side-by-side with the older religions. More than a century before William of Orange, More discerned and proclaimed the great principle of religious toleration.”—GREEN’s History of the English People, chap. vi. Sečt. 4, p. 3 Io. - PLATE III. CENTRE SECTION COMPLETED. OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMs. PLATE III. CENTRE SECTION COMPLETED. OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMs. From p. 54. Butsuitºuſ ºbtgitt. º * , ; ; , " : " " ' " . - ſ n ... " - - º - A º . . . . . F- - - * . : . . . - - w * * - - * - 1. - 4 - º º º ** * : , a - º t B ſ Crinity | ɺticip and industº, From p. 46. Father-Mother-Child) of Colleſtidity. Aş § 0 9IATI); From p. 34. º . . º ". - | - From p. 40. From p. 58. liotation&of=4&pitation. READING OF THE INTER-con NECTIONS OF THE SEPARATELY INvolved AND Evo LVED SUB-DIVISIONS OF THE FIVE-FOLD DIA GRAM. Thus Man's Intercourse-of-A&tion as the Negative Pole or Basis of his Social-Good (Centre Diagram), connects immediately with the Spirit-Personalities and Mind-Charaćters, or Social and Industrial Variety of his Duality (Male-Female) of Individuality (Lower Diagram); but his Inter-twinings-of-Passion, or Positive Pole of the same Diagram, with the Family-Spirit and Mind-Heir- ship, or Social and Industrial Unity, of his Trinity (Father-Mother-Child) of Collectivity (Upper Dia- gram); and so also The Competition-of-Emulation, as Negative Pole or Basis of Man's Industrial-Good, and Concomitant of his Inter-course-of-Aétion, connects immediately with the Spirit-Rest and Equanimity, or Social-Industrial- Happiness of the Pursuits-of-Desire (Left-hand Dia- gram); but the Zeal-of-Enthusiasm, or Positive Pole, of the same Industrial-Good, and Concomitant of the Inter-twinings- of-Passion, with the Spirit-Progressiveness and Mag- nanimity, or Social and Industrial Perfection of his Vocations-of-Aspiration (Right-hand Diagram). PLATE III. Low ER SECTION, OR FURTHER DEVELOPMENT OF THE LOWER DIAGRAM OF THE COMPLETED PLATE II. (BETWEEN PAGES 3.2, 33.) 64 Man's Spirit and Mind Involution and Evolution. PLATE III. Low ER SECTION. CENTRE DIAGRAM, OR INvoluTION AND Evolution of MAN's Touch- SENSITIVENESS AND SENSIBILITY. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-AEsthetics of Feeling and Emotion, and Concomitant Mind-Exaltation of Culture and Worship, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of the Sensitiveness and Sensibility of Touch, and Pivot-Conjointly, on an Involution and Evolution of Talent of the Major and Minor Modes of Ingenuity and Skilfulness. And Ingenuity as the Major Mode, or Correlative of Man's Spirit-AEsthetics of Feeling and Emotion, has as Negative Pole or Basis, the Tačt-of-Feeling, and as Positive Pole, the Ingenuousness-of-Emotion;–whilst Skilfulness as the Minor Mode, or Correlative of his Spirit-AEsthetics of Feeling and Emotion's Concomitant Mind-Exaltation of Culture and Worship, has as Negative Pole or Basis, a Discipline of Culture, Concomitant of the Taćt-of-Feeling, and as Positive Pole, a Sentiment-of-Worship, Concomitant of the Ingenuousness-of-Emotion. Man's Spirit and Mind Involution and Evolution. 65 ANALYTICAL READING OF THE DIA GRAM. 56. Spirit-AESTHETIcs. N. P. Feeling. P. P. Emotion. Bi-Polar Axis of Involution and Evolution of the Sensitiveness of Touch. (Pl. II. Completed. Lower Diagram.) “You are aware that aisthesis in Greek means feeling in general, as well as sense in particular, as our term feeling means either the sense of touch in particular, or sentiment and the capacity of the pleasurable and painful in general. Both terms are therefore to a certain extent ambiguous; but the obječtion can rarely be avoided, and Æsthetic, if not the best expression to be found, has already been long and generally employed.”—SIR W. HAMILTON's Seventh Leóżure on Metaphysics, p. I 23. “Asthetics is the term now employed to designate the theory of the Fine Arts—the Science of the Beautiful with its allied conceptions and emotions. The province of the science is not, however, very definitely fixed, and there is still some ambiguity about the term, arising from its etymology and various use. The word aesthetic, in its original Greek form (aisthesis) means anything that has to do with perception by the senses, and this wider connotation was retained by Kant, who, under the title Transcendental AEsthetic, treats of the a priori principles of all sensuous knowledge. The limitations of the term to the comparatively narrow class of sensations and perceptions occupied with the Beautiful and its allied properties is due to the Germans, and primarily to Baumgarten, who started from the supposition that just as truth is the end and perfection of pure knowledge or the understanding, and good that of the will, so beauty must be the Supreme aim of all sensuous knowledge.”—Encyclopaedia Britannica, 9th Edition, v. AEsthetics. 57. Mind-ExALTATION. N. P. Culture. P. P. Worship. Bi-Polar Axis of Involution and Evolution of the Sensibility-of-Touch, or, Concomitant of Man's Spirit-AEsthetics of Feeling and Emotion. “The English word worship did not originally bear that meaning which it bears almost exclusively in modern language. Its original form was worth-ship, and when it was in that form, it was not applied to religious acts. “A ‘place of worship,” was any house of a better sort, as when an old Easter sermon says: “Good friends, ye shall know well that this day is called in many places God's Sunday. Know well that it is the manner in every place of worship at this day, to do the fire out of the K 66 Man's Spirit and Mind Involution and Evolution. hall, and the black winter brand, and all that is foul with smoke shall be done away, and where the fire was shall be arrayed with fair flowers.’”—J. H. BLUNT. “Another social custom of the Saxons has left us several legacies. Among them every individual was valued at a certain amount of money, to which amount he was continually under bail for his good behaviour. This sum, of course, varied : the thane so much—the churl so much—the thrall so much : in fact, it varied according to his worth-ship—what we now call WoRSHIP.”—Sw1NTON's Rambles. 58. TALENT-of-Touch. Pivotal Involution and Evolution of Man's Spirit-AEsthetics of Feeling and Emotion, and Concomitant Mind-Exaltation of Culture and Worship. The term talent is from the Greek talanton, a balance—talanteuſ, to weigh, measure out, equiponderate; and this will be found to be its meaning throughout all its applications. “Touch being concerned in innumerable handicraft operations, the improvement of it as a sense enters largely into our useful acquisitions. The graduated application of the force of the hand has to be ruled by touch; as in the potter with his clay, the turner at his lathe, the polisher of stone, wood, or metal, the drawing of the stitch in sewing, baking, taking up measured quantities of material in the hand. In playing on finger-instruments, the piano, guitar, organ, &c., the touch must measure the stroke or pressure that will yield a given effect on the ear.”—BAIN's Senses and the Intelleſſ, book i. chap ii. page I 94. 59. INGENUITY. N. P. Tačt-of-Feeling. P. P. Ingenuousness-of-Emotion. Major Mode Involution and Evolution of the Pivotal Talent, or, Correlative of Man's Spirit-AEsthetics of Feeling and Emotion. Ingenuity, . . . . power of ready invention, facility in combining ideas. “The main qualities of the inventive genius for practice are—intellectual attainments in the subjećt matter of the discoveries, activity of temperament applied to the making of experiments, and a charm or fascination for the subject. - Such men as Kepler, Hooke, Priestley, James Watt, Sir William Herschell, combined the intellectual, ačtive, and emotional constituents of great inventors in the arts. To resources of knowledge, they added an equally indispensable gift, compounded of activity and emotional interest—namely, unwearied groping and experimentation.”—BAIN's Mental and Moral Phil., p. I 7 I. Man's Spirit and Mind Involution and Evolution. 67 60. SKILFULNESs. Minor Mode Involution and Evolution of the Pivotal Talent, or Correlative of Man's Spirit- AEsthetics of Feeling and Emotion's Concomitant Mind-Exaltation of Culture and Worship. N. P. Discipline-of-Culture, Concomitant of the Tačt-of-Feeling. “The soul of music slumbers in the shell, Till waked and kindled by the master's spell; And feeling hearts—touch them but rightly—pour A thousand melodies unheard before | *-Roc ERs. P. P. Sentiment-of-Worship, Concomitant of the Ingenuousness-of-Emotion. “We stand, Adore and worship when we know it not; Pious beyond the intention of our thought, Devout beyond the meaning of our will.” Sw1NTo N’s Rambles. “‘Labour is worship, the robin is singing; ‘Labour is worship, the wild bee is ringing.”—MRs. OsgooD. 68 Man's Spirit and Mind Involution and Evolution. PLATE III. Low ER SECTION, LOWER DIAGRAM, OR INvoLUTION AND Evolution OF THE SUSCEPTIBILITY-OF-TASTE. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit Subsistence of Nourishment and Nurture, and Concomitant Mind Dietetics of Good-Cheer and Good-Taste, are the Co-ordinate Bi-Polar Axes of the Involution and Evolution of the Susceptibility-of-Taste, and Pivot-Conjointly on an Involution and Evolution of Refinement, of the Major Mode Good-Breeding, and Minor Mode Right-Living. And Good-Breeding as the Major Mode or Correlative of Man's Spirit-Subsistence of Nourishment and Nurture, has as Negative Pole or Basis, the Customs-of-Nourishment, and as Positive Pole, the Manners-of-Nurture;—whilst Right-Living as the Minor-Mode, or Correlative of his Spirit-Sub-sistence of Nourishment and Nurture's Concomitant Mind- Dietetics of Good-Cheer and Good-Taste, has as Negative Pole or Basis, a Sufficiency-of-the- Good-Cheer, Concomitant of the Customs-of-Nourishment, and as Positive Pole, a Daintiness- of Good-Taste, Concomitant of the Manners-of-Nurture. Man's Spirit and Mind Involution and Evolution. 69 ANALYTICAL READING OF THE DIAGRAM. 6 I. Spirit-SUB-SISTENCE. N. P. Nourishment. P. P. Nurture. Primary Bi-Polar Axis of the Involution and Evolution of the Susceptibility-of-Taste. (Pl. II. Completed. Lower Diagram.) Man's Spirit sub-sists in the Nourishment of the Body as well as in the Nurture of the Soul, but as Negative Pole or Basis in the former case, and as Positive Pole in the latter; and which signifies that the due Nurture of the Soul is measurably dependent on the due Nourish- ment of the Body, as also that an improved Nurture of the former, cannot but re-act favour- ably on the Nourishment of the latter. 62. Mind–DIETETIcs. N. P. Good-Cheer. P. P. Good-Taste. Secondary Bi-Polar Axis of the Involution and Evolution of the Susceptibility-of-Taste, or Concomitant of Man's Spirit-Sub-sistence of Nourishment and Nurture. “We contend that, as appetite is a good guide to all the lower creation—to the infant— to the invalid, to the differently placed races of men, and for every adult who leads a healthful life, it may safely be inferred that it is a good guide for childhood. It would be strange indeed were it here alone untrustworthy.” Mr. Spencer (Education, p. 226) then goes on to show how children's love of sweets and fruits should be attended to, since there is great reason to believe that they express needs of the juvenile constitution, and throws the blame of their excesses when the opportunity is afforded them, upon the neglect of a regular routine of supply. But which calls for the remark that if Tastes are to be provided as a rule with the Cheer they deem Good, numbers will have to be brought together, in some such manner as treated of under the head of Social Community (99), or also as referred to in a case of penny dinners by W. H. France, of Mosely, Birmingham. (Times, 19 Dec. 1885.) “Reasoning that as we wished to cater only for a very poor class it was necessary to provide what that class required, and at a price within their means, I came to the conclusion that a meal of better quality and greater variety than was offered at a penny was desirable. Even in small families it often happens that some cannot eat this or that without inconvenience and probable injury. With children at any rate, and until trained to bad habits, the palate gives the keynote of what the stomach requires to nourish the body. By selling or giving that which does not afford a welcome response to the call of the stomach, as interpreted by the palate, food and time are wasted, and digestive organs are more or less worked in vain.” 70 Man's Spirit and Mind Involution and Evolution. 63. REFINEMENT. Pivotal Involution and Evolution of Man's Spirit-Subsistence of Nourishment and Nurture, and Concomitant Dietetics of Good-Cheer and Good-Taste. “But Nature's self th’ untutor'd race first taught To sow, to graft; for acorns ripe they saw, And purple berries, shatter'd from the trees, Soon yield a lineage like the trees themselves. Whence learn'd they, curious, through the stem mature To thrust the tender slip, and o'er the soil Plant the fresh shoots that first disorder'd sprang. Then, too, new cultures tried they, and, with joy, Mark'd the boon earth, by ceaseless care caress'd, Each barbarous fruitage sweeten and subdue.” Lucretius, book v. 64. GooD-BREEDING. N. P. Customs-of-Nourishment. P. P. Manners-of-Nurture. Major Mode Involution and Evolution of the Pivotal Refinement, or Correlative of Man's Spirit-Sub-sistence of Nourishment and Nurture. “The real starting-point of Humanity is, in fact, much humbler than is commonly supposed, Man having everywhere begun by being a fetich-worshipper and a cannibal. In- stead of indulging our horror and disgust of such a state of things by denying it, we should admit a collective pride in that human progressiveness which has brought us into our present state of comparative exaltation, while a being less nobly endowed than Man would have vegetated to this hour in his original wretched condition.”—CoMTE's Positive Philosophy, by Miss MARTINEAU, book vi. chap. vii. 65. RIGHT-LIVING. N. P. Sufficiency-of-Good-Cheer, Concomitant of the Customs-of- Nourishment. P. P. Daintiness-of-Good-Taste, Concomitant of the Manners-of- Nurture. Minor Mode Involution and Evolution of the Pivotal Refinement, or Correlative of Man's Spirit-Subsistence of Nourishment and Nurture's Concomitant Mind-Dietetics of Good Cheer and Good Taste. “We cannot but observe that men take less food as they advance in civilisation. If we Man's Spirit and Mind Involution and Evolution. 71 compare savage with more civilised peoples, in the Homeric poems or in the narratives of travellers, or compare country with town life, or any generation with the one that went before, we shall find this curious result, the sociological law of which we shall examine hereafter. The laws of individual human nature aid in the result by making intelle&tual and moral action more preponderant as Man becomes more civilised,”—CoMTE's Philosophy, by Miss MAR- TINEAU, book vi, chap. iii. p. Io9. “The application of science to the regulation of the continuous demands of the body for nutriment aims mainly at three objects: Health, Pleasure, and Economy. They are rarely inconsistent with one another, but yet require separate consideration, as under varying circumstances each may claim the most prominent place in our thoughts. . . . “Health. The influence of Diet upon the health of man begins at the earliest stage of his life, and indeed is then greater than at any other period. It is varied by the several phases of internal growth and of external relations, and in old age is still important in prolonging existence, and rendering it agreeable and useful. . . . “Pleasure.—The social importance of gratifying the palate has certainly never been denied in practice by any of the human race. Feasting has been adopted from the earliest times as the most natural expression of joy, and the readiest means of creating joy. If ascetics have put the pleasure away from them, they have done so in the hope of purchasing by their sacrifice something greater and nobler, and have thus tacitly conceded, if not exaggerated, its real value. Experience shows that its indulgence, unregulated by the natural laws which govern our progress in civilization, leads to unutterable degradation and meanness, brutalizes the mind, and deadens its perception of the repulsiveness of vice and crime. But that is no cause why this powerful motive power, governed by right reason, should not be made sub- servient to the highest purposes. - “ Economy. Due proportion of Animal and Vegetable Food—It has been taken for granted thus far, that the mixed fare, which has met the approval of so many generations of men, is that which is most in accordance with reason. But there are physiologists who argue that our teeth resemble those of the vegetable-feeding apes more than those of any other class of animal, and that therefore our most appropriate food must be the fruits of the earth. And if we were devoid of the intelligence which enables us to fit food for digestion by cookery, it is probable no diet would suit us better. But our reason must not be left out of account, and it is surely quite as natural for a man to cook and eat everything that contains in a convenient form starch, fat, albumen, fibre and phosphorus, as it is for a monkey to eat nuts, or an ox grass. The human race is naturally omnivorous.”—Encyc, Britannica, 9th Ed., Dietetics, 72 Man's Spirit and Mind Involution and Evolution. PLATE III. LOWER SECTION. UPPER DIAGRAM, OR INVOLUTION AND Evolution OF THE SCENT-OF-SMELL. SYNTHETICAL READING OF THE DIA GRAM. Man's Spirit-Health of Heart and Head, and Concomitant Mind-Wealth of Good- Humour and Good-Sense, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of the Scent-of-Smell, and Pivot-Conjointly on an Involution and Evolution of Purity of the Major Mode of Condućt and Minor Mode of Conversation. And Conduct as the Major Mode or Correlative of Man's Spirit-Health of Heart and Head has as Negative Pole or Basis, his Innocence-of-Heart, and as Positive Pole his Clear-ness-of-Head :--whilst Conversation as the Minor Mode, or Correlative of his Spirit-Health of Heart and Head's Concomitant Mind-Wealth of Good-Humour and Good-Sense, has as Negative Pole or Basis, a Cheerful- ness-of-Good-Humour, Concomitant of the Innocence-of-Heart, and as Positive Pole, a Sobriety-of-Good-Sense, Concomitant of the Clearness-of-Head. Man's Spirit and Mind Involution and Evolution. 73 ANALYTICAL READING OF THE DIAGRAM. 66. Spirit-HEALTH. N. P. Heart. P. P. Head, Primary Bi-Polar Axis of the Involution and Evolution of the Scent-of-Smell. (Pl. II. Completed. Lower Diagram.) “The head is not more native to the heart.”—SHAKESPEARE. “It is due to a remarkable harmony in our organisation that nearly all substances with a bad smell have an injurious effect upon the body. The gases with a bad smell, such as sulphuretted hydrogen and others, are indeed powerful poisons, which in large quantities have a fatal effect. Meat, also, which in a state of decomposition is repugnant not only to our smell, but to our taste, and, if eaten, may be the cause of dangerous illness. The organ of smell is, therefore, a very important protection to the entire organism, and prevents the entrance of many injurious bodies.”—A. BERNSTEIN's Five Senses of Man, p. 292. “. . . . The Sense of Smell not only guards the mouth and forbids the introdućtion of unfit food, putrid, nauseous, or acrid matters, but it guards still more, perhaps, the lungs from inhaling foul or poisoned air. It warns us against entering crowded and ill-ventilated rooms, breathing noxious gases, inhaling the odours of putrefying substances. . . . . Strong perfumes, snuff, and tobacco smoke, injure the sense, and its protective powers. If our senses were in their natural condition, we should probably be able to avoid nearly all the causes of disease in malarias and contagions.”—T. L. NICHOLs, M.D., Human Physiology. 67. Mind-WEALTH. N. P. Good-Humour. P. P. Good-Sense. Secondary Bi-Polar Axis of the Involution and Evolution of the Scent-of-Smell, or Concomitant of Man's Spirit-Health of Heart and Head. “As the state of the mind is influenced by the state of the fluids of the body, humour has come to be used as synonymous with temper and disposition. But temper and disposition denote a more settled frame of mind than that denoted by the word humour. It is a variable mood of the temper or disposition. A man who is naturally of a good temper or kind disposition may occasionally be in bad humour.”—FLEMING's Vocabulary of Philosophy. “'Tis gentle Good-Humour, that makes life so sweet, And picks up the flowerets that garnish our feet.”—BLAMINE. L 74. Man's Spirit and Mind Involution and Evolution. To be ‘well-off” as regards ‘Good-Humour' therefore, and still more as regards “God sense . . . . the gift of Heaven, And though no Science, fairly worth the seven,” is indisputably a state of Mind-Wealth, and it is also indisputable, that there can be no Wealth of Good-Humour in a noxious and disease-breeding atmosphere, or in such, which as warned of by the Scent-of-Smell, Good-Sense advises us to avoid. 68. PURITY. Pivotal Involution and Evolution of Man's Spirit-Health of Heart and Head, and Concomitant Mind-Wealth of Good-Humour and Good-Sense. “Even from the Body's-Purity, the Mind Receives a secret sympathetic aid.”—THoMSoN. The question of purity can only be sufficiently treated of, when treated of as one with the question of a housing of the masses, in correspondence with its conditions, and therefore in a manner wholly different from the conditions depićted herewith as actually prevalent. “Close-stacked, crazy rookeries, rotting and rank, Pest-pregnant, plague-foul in each timber and plank, Rear thick-huddled frontages, row upon row, The smoke-pall above, and the swamp-ooze below. Each garret-roof covers its horde—though it leaks, Each cellar slough hides its pale crowd—though it reeks, Dumb thralls, voiceless vićtims, none heeds their mute call; But Dirt and Disease are the masters of all. Home, Home, Sweet, Sweet Home ! As ruled by King BUMBLE, a sweet place is Home!”—Punch. “Better homes for the people will do more than Public-house Closing Aćts to improve the condition of the masses, and stimulate them to make an endeavour to lead nobler lives. The surroundings of a large proportion of the labouring population are such that the higher aspirations of a man's nature are deadened from his birth : there is no chance of their development, no room for their growth. Some may never have felt a desire for a purer atmosphere, and would not embrace the opportunity, possibly, if they could. Yet, there is little doubt but that the poorest girl that grew to womanhood would, if she could, make one spot in the wide world pleasant—her home. That is woman's natural ambition, and thousands Man's Spirit and Mind Involution and Evolution. 75 of filthy dens wherein such now dwell might have been healthier and happier, if at the outset they had an opportunity of showing their true womanly instincts, and indulging their fondest hopes. If helping the poor in this way, doing for them what they cannot do for themselves, and aiding them to do what they cannot accomplish alone, be Socialism or Communism, the more we have of it the better, when wisely and judiciously administered. It is not wise, however, to fling these epithets at every bit of legislation, or attempted legislation, intended for their special benefit. If on these grounds such action is opposed and resisted, they will come to regard Socialism as the instrument of their salvation, and they may embrace the more pernicious theories in connection with it, and by extensive organisation urge their adoption as the only true solution of the difficulties which beset them, and as the readiest means for improving their status in Society. Much has been done for trade and commerce, and more still in the interest of landownership, that equally deserved to be stigmatised as Socialism; but the term in its reproachful sense is usually reserved for movements aiming at the amelioration of the condition of the masses of the people.”—“The Dwellings of the Poor,” Nineteenth Century Review, June, 1883. (GEORGE How ELL.) “It is certain that by systematic distribution, by economy of space, and greater elevation in the structures, one-half more people might be lodged in a comfortable and wholesome manner, where the present occupants are huddled together in dirt, discomfort, and disease,” and which statements by the Charity Organisation's Dwellings Committee (1873) are corroborated as follows by the Metropolitan Association in its 28th Report:- “A fact particularly deserving of attention is, that whilst the population in Westminster (which is the most densely populated part of the metropolis) is only 235 persons to the acre, that in the dwellings provided by this Association, including in the area the large courtyards and gardens attached, is upwards of 1,000 to the acre, and that the rate of mortality is nevertheless only two-thirds of that of the average of the whole of London. The total area of land occupied by six of the buildings of this Association, accommodating 507 families, in crowded parts of the metropolis, is II 3,052 superficial feet, and of this 49,35 I Superficial feet only are covered by the improved dwellings, five and six storeys high, the remaining 63,701 feet being devoted to playground for the children and for improved ventilation.” It may be added that Dr. Ross, Medical Officer of Health for St. Giles's, recently ascertained by measurement that, after excluding street space from the calculation, the population in some of the most crowded blocks of houses in St. Giles's only amounted to 400 per acre. 76 Man's Spirit and Mind Involution and Evolution. 69. CoNDUCT-PURITY. N. P. Innocence-of-Heart. P. P. Clearness-of-Head. Major Mode Involution and Evolution of the Pivotal Purity, or Correlative of Man's Spirit-Health of Heart and Head. “Here is the startling fact staring us in the face at every turn, that to our over-crowded and neglected dwellings we owe to a great extent the horrors of intemperance, typhus, diphtheria, scarlatina, small-pox, and cholera. These diseases might be almost stamped out if we so willed it. There is no law of nature more stern in its operation, more exacting in its demands, and dealing swifter and more uncompromising retribution than this, viz. –if people are permitted to drivel out a wretched existence in dwellings alike deficient of light, drainage, ventilation, water, and proper conveniences for natural wants—temperance, health, morality, and religion are rendered impossible. If families have not the chance of observing the decencies of life, how are they to be expected to cultivate purity of life and morals? To preach, to leãure, to distribute trails and send among them missionaries is simply to mock their misery. . . . If half the money given to Hospitals, Infirmaries, Asylums, &c., were invested in improving the dwellings of our working population, the results would be a hundred fold for good : Hospitals, Asylums, Workhouses, and Prisons would soon lose half their inmates. . . . Whence come the most numerous and exacting applicants for charity—the clamorous paupers, the confirmed drunkards, and the worst criminals The answer is simple; they are the outcome of the wretched dwellings provided in narrow streets, courts, and alleys, ill-paved, ill-lighted, ill-drained, and destitute of sanitary arrangements. Well may it be asked “What tree can thrive in such a soil, - What flower so scathed can bloom * * Letter to the EARL of DERBY. 70. Convers ATION-PURITY. N. P. Cheerfulness-of-Good-Humour, Concomitant of the Innocence-of-Heart. P. P. Sobriety-of-Good-Sense, Concomitant of the Clearness-of- Head. Minor Mode Involution and Evolution of the Pivotal Purity, or Correlative of Man's Spirit- Health of Heart and Head's Concomitant Mind-Wealth of Good-Humour and Good- Sense. “The first ingredient in Conversation is Truth, the next Good-Sense, the third Good- Humour, and the fourth Wit.”—SIR WILLIAM TEMPLE. * “That part of life which we ordinarily understand by the word Conversation, is an indulgence of the sociable part of our make; and should incline us to bring our proportion of good-will or good-humour among the friends we meet with, and not to trouble them with Man's Spirit and Mind Involution and Evolution. 77 relations which must of necessity oblige them to a real or feigned afflićtion. Cares, distresses, diseases, uneasiness, and dislikes of our own, are by no means to be intruded on our friends. . . . There is no real life but cheerful life. . . . .”—ADDIson. The foregoing views of “conversation " are, however, too limited. For the term in its fulness, has to be understood as embracing all that lighter intercourse of men which comes under the heads of relaxation and re-creation, or the enjoyments of life, as distinguished from its labours, and especially in its connection with the intercourse and mingling of the sexes. - “With nations as with individuals, the harmony and free development of life can only be attained by exercising its principal functions boldly and without fear. Those functions are of two kinds: one set of them increasing the happiness of the mind, another set increasing the happiness of the body. If we could suppose a man completely perfect, we should take for granted that he would unite these two forms of pleasure in the highest degree, and would extract both from body and mind, every enjoyment consistent with his own happiness, and the happiness of others. But as no such charaćter is to be found, it invariably occurs, that even the wisest of us are unable to hold the balance; we therefore err, some in over-indulging the body, Some in over-indulging the mind. Comparing one set of indulgences with the other there can be no doubt that the intelle&tual pleasures are in many respects superior to the physical; they are more numerous, more varied, more permanent, and more ennobling; they are less liable to cause satiety to the individual, and they produce more good to the species. But for one person who can enjoy intellectual pleasures, there are at least a hundred who can enjoy physical pleasures. The happiness derived from gratifying the senses, being thus diffused over a wider area, and satisfying at any given moment a greater number of persons than the other form of happiness is capable of, does, on that account, possess an importance which many who call themselves philosophers are unwilling to recognize. Too often have philosophic and speculative thinkers, by a foolish denunciation of such pleasures, done all in their power to curtail the quantity of happiness of which humanity is susceptible. F orgetting that we have bodies as well as minds, and forgetting, too, that in an immense majority of instances the body is more a&tive than the mind, that it is more powerful, that it plays a more conspicuous part, and is fitted for greater achievements, such writers commit the enormous error of despising that class of ačtions to which ninety-nine men out of every hundred are most prone, and for which they are best fitted. And for committing this error they pay the penalty of finding their books unread, their systems disregarded, and their scheme of life adopted, perhaps, by a small class of solitary students, but shut out from that great world of reality for which it is unsuited, and in which it would produce the most serious mischief. “. . . . But though philosophers have failed in their efforts to lessen the pleasures of mankind, there is another body of men, who in making the same attempt have met with far greater success. I mean, of course, the theologians, who, considered as a class, have, in every country and in every age, deliberately opposed themselves to gratifications which are essential 78 Man's Spirit and Mind Involution and Evolution. to the happiness of an overwhelming majority of the human race. Raising up a God of their own creation, whom they hold as a lover of penance, of sacrifice, and of mortification, they under this pretence, forbid enjoyments which are not only innocent, but praiseworthy. For every enjoyment by which no one is injured is immnocent, and every innocent enjoyment is praise- worthy, because it assists in diffusing that spirit of content and satisfačion which is favourable to the pračice of benevolence towards others. The theologians . . . cultivate an opposite spirit, and whenever they have possessed power, they have always prohibited a large number of pleasurable actions, on the ground that such ačtions are offensive to the Deity. That they have no warrant for this . . . . is well known to those who impartially, and without pre- conceived bias have studied their arguments, and the evidence they adduce. On this, however, I need not dilate; for every year, and certainly every generation, becoming more accustomed to close and accurate reasoning, just in the same proportion is the conviction spreading, that theologians proceed from arbitrary assumptions of which they have no proof, except by appealing to other assumptions, equally arbitrary, and equally unproven. Their whole system reposes upon fear, and upon fear of the worst kind; since according to them, the Great Author of our being has used His omnipotence in so cruel a manner as to endow His creatures with tastes, instinčts, and desires which He not only forbids them to gratify, but which if they do gratify shall bring on themselves eternal punishment. “What the theologians are to the closet, that are the priests to the pulpit. The theologians work upon the studious, who read; the clergy act upon the idle, who listen. Seeing, however, that the same man often performs both offices, and seeing, too, that the spirit and tendency of each office are the same, we may, for pračtical purposes, consider the two classes as identical; and, putting them together, and treating them as a whole, it must be admitted by whoever will take a comprehensive view of what they have actually done, that they have been, not only the most bitter foes of human happiness, but also the most successful ones. In their high and palmy days when they reigned supreme, when credulity was universal and doubt unknown, they afflićted mankind in every possible way; enjoining fasts and penances, and pilgrimages, teaching their simple and ignorant vićtims every kind of austerity, teaching them to flog their own bodies, to tear their own flesh, and to mortify the most natural of their appetites. . . . “Though much of this has vanished, enough remains . . . . to justify a belief, that nothing but the pressure of public opinion prevents it from breaking out into its former extravagance. Many of the clergy persist in attacking the pleasures of the world, forgetting that, not only the world, but all which the world contains, is the work of the Almighty, and that the instinčts and desires, which they stigmatise as unholy, are part of His gifts to man. They have yet to learn, that our appetites, being as much a portion of ourselves as any other quality we possess, ought to be indulged, otherwise the whole individual is not developed. If a man suppresses part of himself, he becomes maimed and shorn. The proper limit to self- indulgence is, that he shall neither hurt himself nor others. Short of this, everything is lawful. Man's Spirit and Mind Involution and Evolution. 79 It is more than lawful, it is necessary. He who abstains from safe and moderate gratification of the senses, lets some of his essential faculties fall into abeyance, and must on that account, be deemed imperfect and unfinished. Such an one is incomplete; he is crippled ; he has never reached his full stature. He may be a monk, he may be a saint, but man he is not. And now more then ever, do we want true and genuine men. No previous age has had so much work to do. . . . Never before was the practice of life so arduous. . . . Every addition to our knowledge, every fresh idea, opens up new difficulties, and gives birth to new combina- tions. Under this accumulated pressure, we shall assuredly sink, if we imitate the credulity of our fathers, who allowed their energies to be cramped and weakened by those pernicious notions, which the clergy, partly from ignorance, and partly from interest, have, in every age, palmed on the people, and have thereby diminished the national happiness, and retarded the march of national prosperity.”—BUCKLE's History of Civilisation in England, vol. iii. p. 270. Audi alteram partem et justitia fiat . . . . but can “brimstone” and the “dance " ever be made to agree ? “In the evening the large Congress Hall was used for the working men's meeting, the Sečtional Hall was given up for an overflow meeting, and the sectional meeting, the only sitting of the Congress proper, was held in a room of the Sessions House. The subject was the second branch of ‘The Church in Relation to Social Questions, the particular topics being the duty of the Church in respect to recreation and literature. - “The Dean of Manchester (Dr. Oakley) read the first paper, in which he defended well- regulated dancing, and the discriminating support of theatres. He said that recreation was a characteristically Christian word. No one word went so near to being an equivalent name for religion. It was singular that it should have lost this larger and higher significance. Attention to this subject was part of the recurrence to first principles which marked our generation. Churchmen had reached the conclusion that it was not true spiritual-mindedness which addressed itself to one factor of human nature, ignoring or despising the rest, and that the spiritual-mindedness of the New Testament and of historical Christianity was that which best helped the Christian to glorify God in body, soul, and spirit. The urgency of the subject arose from two causes. A non-Christian humanitarianism was aétively at work, and the spirit of pleasure-seeking was in the air. The Christian and the non-Christian enthusiasm of humanity seriously needed to be distinguished. The clergyman and the zealous layman were clearly doing no more than their duty in promoting reasonable recreation. It was their creed that religion covered every department of life, that the Gospel addressed itself to the whole man. It was a failure in duty to neglect the provision of innocent amusement, but it was still more egregious failure to make the lighter and easier responsibility the main business of life. The close relation of recreation with the worship and ministries of the Church was vital. Nothing solid was gained until the young were convinced that the pleasures of the mind, the imagination, and the spirit far outweighed those of the senses and of the emotions, besides being far more lasting. Young men might be reached by advice to start life with a small and good 8O Man's Spirit and Mind Involution and Evolution. library, even at the Sacrifice of drink and tobacco. Travel at home and abroad might be strongly recommended. Boys might be rewarded by a fortnight at the sea-side. Guilds for both sexes might have joint meetings and excursions. Classes for reading for young men and women together had succeeded. They were best held perhaps at private houses. Any way of making long evenings innocently happy could not be beneath their care. Recreative and practical classes might do much for the generation leaving school. Young men and women must be interested in the rudiments of natural history, botany, geology, or astronomy. The study of history might be promoted by excursions and visits to ancient buildings. The use of bathing should be encouraged. Music afforded the best means of bringing young men and women together. Well chosen books might be lent privately or through a library. He had been with parochial guilds and other parties of people, old and young, sometimes of both sexes, on many excursions from London to the country and the sea, and believed in the elevating and refining influence of country scenes and the country air. Dancing and the stage represented two of the strongest instinčts of the human mind in all races, and in every class. If we proscribed them we emptied pages of the best poetry and of the loftiest literature, if not even of our sacred books, of their meaning. It was hard to see where the line was to be drawn if we encouraged other gymnastic and athletic exercises and only decried dancing. Did the associations and influences of dancing and the drama destroy their native innocence and forfeit Christian Sanétion for them This was a question of discretion and degree. They were abused and had brought mischief in their train. Did we avoid it all by avoiding them: Once the same argument was used against Sunday evening services. The lonely walk had oftener led to mischief than the dance. If dancing were not to be condemned as wholly bad we must be content to give it innocent surroundings and to teach the young to take it as a natural and obvious amusement wholly innocent in itself. Nothing could be worse than frowning upon it publicly and officially and permitting it in private. Were they, then, to promote dancing and to provide for it? He had never done so in his own parish, but he had known some of the best and wisest of men encourage dancing, and they were perfectly right and prudent. People spoke as if liberality in these matters were a modern notion of a few rash young men. Thirty years ago a saintly clergyman learnt the polka that he might dance with his people in a York- shire town, and a pathetic sight it was said to have been. A priest might Sanétion and encourage many things he could not share, but he might take a grave and general interest in the superintendence of all the honest and innocent pleasures of the young. Some of the same considerations were applicable to the theatre. It was not without reason that the stage had been under the ban or the protest of the Church in all countries from time to time. The modern stage had shown many symptoms of the desire to reach and keep a safer level. The process of reconciliation was a mutual one and the frank endeavours of public moralists and teachers to justify and support the stage as a means of Christian recreation, nay even as an important element in a liberal education, must be met with equal frankness and consideration by those who provide this recreation. Theatres differed as clubs and concerts differed. We Mam's Spirit and Mind Involution and Evolution. 8 I should choose and support the good as frankly as we condemned and discouraged the bad. Nor must we be inhumanly fastidious nor set up as rough and heedless critics of what was on the whole, not only in its most conspicuous representatives but in its humbler and more struggling members, an honourable and high-principled profession with a remarkable habit of benevolence and brotherhood. We could only make sure of the general tendency of par- ticular theatres or plays, and leave the inevitable incidents and tendencies of human nature in higher hands. We cannot change them, or Square them, or coerce them in a church or in the street any more than in a theatre. The question was difficult, but the principle of Homi soit' had a very wide application to the stage. He had known sincere offence to have been given to a simple mind by the most recent and most refined representation of Faust, in spite of its obvious moral, where none had been given by Don Giovanni, La Favorita, or La Traviata. But then he had known an accomplished and otherwise sensible lawyer who held it to be ‘ quite too shocking’ to read the Seventh Commandment in church. His acquaintance with the theatre was slight, and he was far from being a favourable or even a lenient critic. But if the office of the stage was to hold the mirror up to nature or to purify by pity and fear, then it was manifest that it would sometimes reflect ugly facts and use them to produce the very healthiest emotion. But this would not cover the whole ground of the modern drama. Much of it was still saturated with an unhealthy interest in the ways of vice, and this taste obviously prevailed more largely in the upper classes than in the lower. They did not yet bring translations of the ugliest French plays to the East-end of London. More or less right-minded melodrama was still the staple of our most strictly popular theatres, though it was being lowered and spoiled by the passion for sensational situations. As in many other matters, the public taste needed correcting from the top downwards, and this was a long and difficult process. With dramatic literature in every language and in every hand, with dramatic speech-days at schools, with a fashion of interest in the theatre in all classes, and with a generation of managers and players entitled—not without exception—to our genuine respect and admiration, the moralist of to-day could not regard with indiscriminate hostility, still less with contempt, a universally popular recreation so free, upon the whole, from blame, so deeply rooted in the human heart, and so capable of beneficial influences as the theatre or the stage. We had divorced recreation from the Lord's Day, and in doing so had confused the idea and lowered the standard of Christian recreation. The puritan Sunday could not be considered wholly successful, although we owed to it some noble ideals of life and duty. The absence of the people from the churches was exaggerated, but there was an awful residuum of fact. The resolute re-Christianizing of Sunday was the key of many social and most religious problems. Sunday opening questions were capable of solution if English Christians were reasonable and resolute. There was no necessity for sacrificing the interests of any class. The question was taken up by secularists, but the question was our own, not theirs. Its solution was in our hands, not in theirs. Discussing this question, he said that for many a man the religion which the English Sunday represented was stamped with a fatal unreality. M 82 Man's Spirit and Mind Involution and Evolution. Parliament left railway, tramcar, and omnibus companies to regulate Sunday traffic and grind the poor as they pleased. What did their Church offer There was an idea of their Sunday which was overlooked, and the restoration of which to its due place would more than supply the loss of any other, and that was the idea of the Lord's own ordinance, the characteristic right of the Christian day of rest and recreation. The notion that permitted works of charity and necessity would carry us a long way in the paths of Christian liberty; the consecration of all life, the hallowing of every action, would supply the missing link between Sunday and Monday.”—The London “Times,” 8th Oct. 1886. :}; The two sides having thus been heard, the following may also with advantage be thrown in, to assist decision, as to the comparative prospects of a Christianity of the Humanitarian, or of the Ecclesiastical type, dominating the Future. “Ecclesiastical power throughout Europe has been everywhere weakened, and weakened in each nation in proportion to its intelleåual progress. If we were to judge the present position of Christianity by the tests of ecclesiastical history, if we were to measure it by the orthodox zeal of the great doctors of the past, we might well look upon its prospects with the deepest despondency and alarm. The spirit of the Fathers has incontestably faded. The days of Athanasius and Augustine have passed away never to return. The whole course of thought is flowing in another direction. The controversies of bygone centuries ring with a strange hollowness on the ear. But if, turning from ecclesiastical historians, we apply the exclusively moral tests which the New Testament so invariably and emphatically enforces, if we ask whether Christianity has ceased to produce the living fruits of love and charity, and zeal for truth, the conclusion we should arrive at would be very different. If it be true Christianity to dive with a passionate charity into the darkest recesses of misery and of vice, to irrigate every quarter of the earth with the fertilizing stream of an almost boundless benevolence, and to include all the sections of humanity in the circle of an intense and efficacious sympathy; if it be true Christianity to destroy or weaken the barriers which had separated class from class and nation from nation, to free war from its harshest elements, and to make a consciousness of essential equality and of a genuine fraternity dominate over all accidental differences; if it be, above all, true Christianity to cultivate a love of truth for its own sake, a spirit of candour and of tolerance towards those with whom we differ—if these be the marks of a true and healthy Christianity, then never since the days of the Apostles has it been so vigorous as at present, and the decline of dogmatic systems, and of Clerical influence has been a measure if not a cause of its advance.”—LECKY’s Rise and Influence of Rationalism, v. i. p. 186. “The hardest and most painful task of the student of to-day is to occidentalise and modernise the Asiatic modes of thought that have come down to us closely wedded to mediaeval interpretations. . . . . Self-abasement is the proper sign of homage to superiors with Man's Spirit and Mind Involution and Evolution. 83 the Oriental. The Occidental demands self-respect in his inferior as a condition of accepting their tribute to him as of any value. The Kotou in all its forms, the pitiful acts of creeping, crawling, fawning, like a dog at his master's feet (which ačts are signified by the acts we translate worship, according to the learned editor of “The Comprehensive Commentary”,) are offensive, not gratifying to him. Does not the man of science who accepts with truly manly reverence the facts of Nature, in the face of all his venerated traditions, offer a more acceptable service than he who repeats the formulas, and copies the gestures, derived from the language and customs of despots and their subjećts The attitude of modern Science is erect, her aspect Serene, her determination inexorable, her onward movement unflinching, because she believes herself, in the order of Providence, the true successor of the men of old who brought down the light of heaven to men. She has reclaimed astronomy, and cosmogony, and is already laying a firm hand on anthropology, over which another battle must be fought, with the usual result to come sooner or later. Humility may be taken for granted as existing in every sane human being; but it may be that it most truly manifests itself to-day, in the readiness with which we bow to new truths as they come from the scholars, the teachers, to whom the inspiration of the Almighty giveth understanding. “If a man should try to show it in the way good men did of old, by covering himself with tow-cloth, sitting on an ash-heap, and disfiguring his person, we should send him straightway to Worcester or Somerville, and if he began to rend his garments it would suggest the need of a strait jacket.”—G. W. Holmes, Mechanism of Thought and Morals, p. 113, * See note on Matthew xi. ii. 84. Man's Spirit and Mind Involution and Evolution. PLATE III. Low ER SECTION, LEFT-HAND DIA GRAM, OR INVOLUTION AND Evolution OF THE AcuMEN-OF-HEARING. SYNTHETIC READING OF THE DIAGRAM. Man's Spirit-Utterance of Voice and Tone, and Concomitant Mind-Music of Pitch and Rhythm, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of the Acumen-of- Hearing, and Pivot-Conjointly on an Involution and Evolution of Harmony of the Major Mode Vocal, and Minor Mode Instrumental. And Vocal-Harmony as the Major Mode, or Correlative of Man's Spirit-Utterance of Voice and Tone, has as Negative Pole or Basis, its Melody-of-Voice, and as Positive Pole, its Fascination-of-Tone ; whilst Instrumental-Harmony as the Minor Mode, or Correlative of his Spirit-Utterance of Voice and Tone's, Concomitant Mind-Music of Pitch and Rhythm, has as Negative Pole or Basis, an Accord-of-Pitch, Concomitant of the Melody-of-Voice, and as Positive Pole, a Concord-of-Rhythm, Concomitant of the Fascination-of-Tone. Man's Spirit and Mind Involution and Evolution. 85 ANALYTICAL READING OF THE DIAGRAM. 71. Spirit-UTTERANCE. N. P. Voice. P. P. Tone. Primary Bi-Polar Axis of the Involution and Evolution of the Acumen-of-Hearing. (Pl. II. Completed. Lower Diagram.) “Language . . . signifies certain instrumentalities whereby men consciously and with intention represent their thought, to the end, chiefly, of making it known to other men : it is expression for the sake of communication. “The instrumentalities capable of being used for this purpose, and actually more or less used, are various : gesture and grimace, pićtorial or written signs, and uttered or spoken signs: the first two addressed to the eye, the last to the ear. . . . The third is, as things ačtually are in the world, infinitely the most important, insomuch that, in ordinary use ‘language’ means utterance and utterance only. And so we shall understand it here : language for the purposes of this discussion, is the body of uttered and audible signs by which in human Society thought is principally expressed . . . .”—WHITNEY's Life and Growth of Language, p. 2. “Yet there never can have been a stage or period in which all the three instrumentalities were not put to use together. In fact they are still all used together; that is even now an ineffective speaking, to which grimace and gesture (‘Aétion, as Demosthenes called them) are not added as enforcers, and the lower the grade of development and culture of a language, the more important, even for intelligibility, is their addition. But Voice has won to itself the chief and almost exclusive part in communication, insomuch that we call all communication ‘language' (i.e. Tonguiness), just as a race of mutes might call it ‘handiness, and talk (by gesture) of a handiness of grimace. This is not in the least because of any closer connection of the thinking apparatus with the muscles that act to produce audible sounds, than with those that act to produce visible motions, not because there are natural uttered names for conceptions, any more than natural gestured names. It is simply a case of ‘survival of the fittest, or analogous to the process by which iron has become the exclusive material of Swords, and gold and silver of money : because, namely, experience has shown this to be the material best adapted to this special use.”—Encyc. Britannica, 9th Ed., Philology, p. 766. 72. Mind-Music. N. P. Pitch. P. P. Rhythm. Secondary Bi-Polar Axis of the Involution and Evolution of the Acumen-of-Hearing, or Concomitant of the Spirit-Utterance of Voice and Tone. The most obvious distinétion among musical sounds is in respect of their height. The relative height of a sound is called its pitch, and a great step towards determining a question which 86 Mam's Spirit and Mind Involution and Evolution. for many years past has troubled the world of harmony in England has just been taken by the highest authority in the realm. The Queen has ordered that the pitch to be adopted by her private band shall be henceforth the so-called diapason normal of France. To a consider- able proportion of her Majesty's subjects this command will not, perhaps, be quite intelligible. But every one will understand that a great amount of inconvenience must be caused by the absence of any general understanding as to what should be the corresponding sound of any given musical note. In France each note of the musical scale has, like the franc or the twenty-franc piece, its fixed value; and no tuning-fork manufactured in France is accounted genuine—none, indeed, can be legally sold—which is not based upon the principle that the middle A shall be the note consisting of four hundred and thirty-five double vibrations in a second of time. In England, on the other hand, at least three such principles or standards are recognised; and an instrument-maker in league with a popular orchestral chief might easily introduce a fourth. As a matter of fact, tuning-forks are made in England of three different standards; and the three different, contradictory guides to tonality are sometimes sold neatly packed together in the same case. The lowest of these three diapasons—presented conjointly as if to perplex the purchaser—is the diapason normal as prescribed by law in France; the intermediate one is that of the Society of Arts, borrowed—it would be difficult to say why—from Stuttgart; while the third, and highest, called “concert pitch,” is that of the Philharmonic Society of London—originally introduced, or at least maintained, by the late Sir Michael Costa. The inconvenience of having three different diapasons in England must not be likened to that of having in Europe three different thermometers; for in the Réaumur, the Fahrenheit, and the Centigrade thermometers the points at which water freezes and at which it boils are indicated by numbers or ciphers which, varying as they do in the different systems, mark all the same the points at which freezing and boiling really take place. Our different diapasons, however, are by no means in accord as to the particular sound denoted by A, B, or C; and the note which, according to the Philharmonic diapason, or Costa diapason, as it might well be called, is C, would, according to the standard of the diapason normal, be C sharp. The Stuttgart diapason, as adopted theoretically by the Society of Arts, may be put aside; and we thus find ourselves in presence of so many English orchestras which give the name of C to a particular musical sound called by other English orchestras C sharp. The truth is that pitch had been rising ever since Handel's time. The “normal” diapason gives a middle C with five hundred and twenty-two vibrations per second, and, as we have seen, the Philharmonic concert pitch is much higher. Seventy years ago this same Society had a C with but five hundred and fifteen vibrations. Mr. Hullah proposed to go back to five hundred and twelve, but Handel's tuning-fork gives no more than four hundred and ninety- five. Rhythm. “Let any series of notes be sounded successively with exactly the same stress upon each, so that the ear shall not observe one sound to be more prominent than another; Man's Spirit and Mind Involution and Evolution. 87 the effect is vague and unsatisfactory. Let the series of notes thus sounded be increased, and still more increased, and the effect is a sense of monotony and bewilderment. The mind loses itself in the very act of listening, instead of being stirred up to a consciousness of pleasure. But suppose that the series of notes is sounded so that the first of every two is made prominent by a stress upon it—or the first of every four—or the first of every three—or the first of every six—the mind becomes conscious of a decided and pleasant effect. This arises from the regular recurrence of stress; which throws the sounds into groups of equal duration. The order of recurrence may be varied, and each order will produce a different effect; but some order there must be, before we are conscious of musical effect. The recurrence of stress at regular intervals of duration is called rhythm, and the stress itself is termed accent.”—JAMEs CURRIE’s Elements of Musical Analysis. 73. HARMONY. Pivotal Involution and Evolution of Man's Spirit-Utterance of Voice and Tone and Concomitant Mind Music of Pitch and Rhythm. “Music goes on certain laws and rules. Man did not make these laws of music; he has only found them out: and if he be self-willed and break them, there is an end of his Music instantly; all he brings out is discord and ugly sounds. The greatest musician in the world is as much bound by those laws, as the learner in the school, and the greatest musician is the one who, instead of fancying that because he is clever, he may throw aside the laws of music, knows the laws of music best, and observes them most reverently. And therefore it was that the old Greeks, the wisest of all the heathens, made a point of teaching their children music, because they said it taught them not be self-willed and fanciful, but to see the beauty of order, the usefulness of rule, the divineness of law.”—CANoN KINGSLEY. 74. Vocal HARMONY. N. P. Melody-of-Voice. P. P. Fascination-of-Tone. Major Mode Involution and Evolution of the Pivotal Harmony, or Correlative of Man's Spirit-Utterance of Voice and Tone. “With wanton heed and giddy cunning The melting voice through mazes running Untwisting all the charms that tie The hidden soul of harmony.”—MILTON. “We are apt to take it as a matter of course that all music must be made up of notes in scale, and that scale the one we have been used to from childhood. But the chants of rude 88 Man's Spirit and Mind Involution and Evolution. tribes which perhaps best represent singing in its early stages, run in less fixed tones, so that it is difficult to write down their airs. The human voice is not bound to a scale of notes, for its pitch can glide up and down. Nor among nations who sing and play by musical scales. are the tones of these scales always the same. The question how men were led to exact scales of tones is not easy to answer fully. But one of the simplest scales was forced upon their attention by that early musical instrument the trumpet, rude forms of which are seen in the long tubes of wood or bark blown by forest tribes in South America and Africa. A trumpet (a six length feet of iron gaspipe will do) will sound the successive notes of the ‘common chord, which may be written c, e, g, c, on which the trumpeter performs the simple tunes known as trumpet calls. This natural scale, perfect so far as it goes, contains the most important of musical intervals, the oétave, fifth, fourth, and third. Another scale, of more notes than this, though of fewer than our full scale, is not less familiar to English ears. This is the old five- tone scale, without semi-tones, which can be played on the five black keys of the pianoforte, and the best-known form of which may be written c, d, e, g, a, c. . . . . The more advanced seven-tone scale which prevails in the modern world is nearly taken from that of the musicians of classic Greece, who accompanied the singer's voice on the eight-stringed lyre. Pythagoras, who first brought musical tones under arithmetical rule, had the curious fancy that the distances of the seven planets are related as the seven tones of the očtave, an idea which still dimly survives among us in the phrase ‘music of the spheres.’ “Modern music is thus plainly derived from ancient. But there has arisen in it a great new development. The music of the ancients scarcely went beyond melody. The voice might be accompanied by an instrument in unison or at an octave interval, but harmony as understood by modern musicians was as yet unknown.”—TYLOR's Anthropology, p. 291. 75. INSTRUMENTAL HARMONY. N. P. Accord-of-Pitch, Concomitant of the Melody-of- Voice. P. P. Concord-of-Rhythm, Concomitant of the Fascination-of-Tone. Minor Mode Involution and Evolution of the Pivotal Harmony, or Correlative of Man's Spirit- Utterance of Voice and Tone's Concomitant Mind Music of Pitch and Rhythm. Accord-of-Pitch. “From the anomalous condition of things (mentioned under 72, Pitch) follows all kinds of awkward results. The wind instruments, for instance, which suit one orchestra will not suit another; and there is often a notable disagreement between the pitch of the operatic orchestra and that of the military band on the stage. Singers, too, suffer greatly from having to sing (as frequently happens) half a note higher in England than they have been in the habit of singing in France, Italy, and other countries where the diapason normal has been adopted. The French or Italian tenor who prides himself on his chest C, and who can just manage to reach that note without too much discomfort, is in a sad predicament when he finds that in England, to sing the note looked upon as C, he must utter Man's Spirit and Mind Involution and Evolution. 89 the sound which, according to his customary standard, would bear the designation of C sharp. It was, indeed, in consequence of the protests of the most eminent prima donna of the day, Madame Adelina Patti, that the pitch, some six or seven years ago, was lowered at the Royal Italian Opera to that of the French diapason normal; and for many years past the most famous tenor of the day, Mr. Sims Reeves, has, in like manner, insisted, whenever he has sung, on the orchestra being tuned to that pitch, which will now, it may be hoped, become general, or rather universal in England. Mr. Sims Reeves has published letter upon letter on the subjećt. But what he has done in the matter has probably been more effective than anything he has written; for by refusing to sing at the undue elevation of pitch kept up for so many years by Sir Michael Costa he compelled various concert-givers and orchestral conductors to conform to the lower standard. Why such singers as Madame Patti and Mr. Reeves should have been expected to spoil their voices by singing all their music half a note higher than it was intended by the composer to be sung, it would be hard to say, were it not known that the distinguished condućtor already mentioned so willed it. It was a question of instruments against voices; and, rather than that the brilliancy of the former should in any degree be lessened, it was thought that the latter might be called upon to undergo a little extra strain. It was upon this question of pitch that Mr. Sims Reeves gave up singing at the concerts of the Sacred Harmonic Society and at the Triennial Handel Festivals; and it is a great pity that the services of so great an artist should have been lost through persistent adherence to a standard of tonality which had been formally abandoned in France, on the recommendation of such men as Rossini, Berlioz, Auber, Ambroise Thomas, and Halévy, ever since the year 1859. “It would be incorreót, however, to say that the maintenance of the inconveniently high pitch which will soon be one of the things of the past was due to Sir Michael Costa alone. He did his best, no doubt, to keep it up. But he was aided in his design by the fact that the brass instruments to whose elevated pitch the violins had to be strung up existed, and, having cost money, could not all at once be laid aside; also by the more important fact that certain organs, indispensable for oratorio performances, were of the same high pitch as the brass instruments. Indeed, for many years after the secession of Sir Michael Costa from the Royal Italian Opera, the pitch so dear to him was still preserved at the establishment which he had helped so materially to found. Having condućted for many years simultaneously, or in succession, every important orchestra in London—he might fairly be looked upon as the great regulator of things musical in England; and though he liked everything under his direction to be well done, his first care was to have a brilliant orchestra. Up to 1858 the orchestras of France and Italy had—thanks to the makers of brass instruments bent on obtaining unusual brilliancy and Sonority—risen to about the same point as that at which Sir Michael Costa insisted on remaining. But in that year a Commission was appointed by the French Government to inquire into the matter and prepare a Report; and the instructions to the Commission set forth that ‘the constant and increasing elevation of the pitch presents N 90 Man's Spirit and Mind Involution and Evolution. inconveniences by which the musical art, composers, artists, and musical-instrument makers all suffer, and that ‘ the differences existing between the pitches of different countries, of different musical establishments, and of different manufacturing houses is a source of embarrassment in musical combinations and of difficulties in commercial relations.” The state of things which was found intolerable in the musical world of France twenty-six years ago exists at present in England; and now that ample time has been taken for reflection— especially when a worthy example has been set in an illustrious quarter—the wisdom will doubtless be seen of following the advice given by the French Commission of 1858. This Commission, it should be observed, included among its members not only five of the greatest composers of the day, together with a certain number of scientific men, but also General Mellinet, as representing the musical interests of the French Army. The new pitch was, of course, rendered obligatory for instruments used in military bands as well as for all other instruments. It was with these, indeed, that it was above all easy to deal; and in like manner, it would be easy in England to enforce the ‘normal’ pitch of France as the only permissible one for the instruments supplied to the bands of the Army. This, indeed, will be the natural consequence of the order which the Queen has just issued in connection with her own private band. In taking this step her Majesty has rendered an important service to Art in England.”—London “Standard.” Concord-of-Rhythm. “So grateful to the ear is rhythmic motion, that a series of non- musical sounds rhythmically arranged conveys more of musical effect to it than a series of musical sounds, even in scale relation, without this relation. The music of rude nations is little more than rhythmical noise, i.e., it is formed by the rhythm in spite of the absence of musical sound. And amongst ourselves, any marked succession of sounds which are in them- selves not musical, will immediately fix the attention and interest; e.g., the measured tread of a military march, the sound of a horse's feet in gallop, or the beat of the drum. A musical sound is individually pleasant to the ear; but a series of musical sounds depends for its meaning and effect on rhythm. It is rhythm which reduces the aggregate of individual sounds to a unity, and which inspires that unity with life and charaćter.”—CURRIE’s Elements of Musical Analysis. “There is in souls a sympathy with sounds, And as the mind is pitched the ear is pleased With melting air or martial, brisk or grave : Some chord in unison with what we hear Is touched within us, and the heart replies. How soft the music of those village bells, Falling at intervals upon the ear In cadence soft, now dying all away, Mam's Spirit and Mind Involution and Evolution. 9 I Now pealing loud again, and louder still, Clear and Sonorous, as the gale comes on. With easy force it opens all the cells Where memory slept. Wherever I have heard A kindred melody, the scene recurs, And with it all its pleasures and its pains.”—CowPER. “It has been ingeniously suggested and well sustained by Mr. J. T. Rowbotham that in pre-historic times music passed through three stages of development, each characterised by a separate class of instrument, and the analogy of existing uses in barbarous nations tends to confirm the assumption. Instruments of percussion are supposed to be the oldest, wind- instruments the next in order of time and of civilisation, and string-instruments the latest invention of every separate race. The clapping of hands and stamping of feet, let us say, in marking rhythm, exemplify the first element of music, and the large family of drums and cymbals and bells is a development of the same principle. . . . The sighing of wind, eminently when passing over a bed of reeds, is Nature's suggestion of instruments of breath; hence have been reached the four methods of producing Sound through pipes . . . as in the case of the English flute and flageolet . . . the hautboy or oboe and bassoon . . . and clarionet—all of which date from oldest existing records—and also upon the collection of multitudinous pipes in that colossal wind-instrument the organ. “An Egyptian fable ascribes the invention of the lyre to the god Thoth; a different Greek fable . . . to the god Hermes, and both refer it . . . to the straining of the sinews of a tortoise across its shell—whence can only be inferred that the origin of the highest advanced class of musical instruments is unknown. This class includes the lyre and the harp . . . the lute . . . the viol . . . and the dulcimer, finally matured into the piano- forte, wherein the extremes of fabrication meet, since this is at once a string-instrument and an instrument of percussion, having the hammer of the drum to strike the string of the lyre.” —Encyc. Britannica, 9th ed., “Music,” p. 77. 92 Man's Spirit and Mind Involution and Evolution. PLATE III. Low ER SECTION. RIGHT-HAND DIAGRAM, OR INVOLUTION AND Evolution OF THE PERSPICACITY-OF-SIGHT. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Hopes of Light and Vision, and Concomitant Mind-Paintings of Fancy and View, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of the Perspicacity- of-Sight, and Pivot-Conjointly on an Involution and Evolution of Beauty, of the Major Mode Bright-ness, and Minor Mode Picturesqueness. And Bright-ness as the Major Mode, or Correlative of Man's Spirit-Hopes of Light and Vision, has as Negative Pole or Basis, the Glory-of-Light, and as Positive Pole, the Sublimity-of-Vision;–whilst Pićturesque-ness as the Minor Mode, or Correlative of his Spirit-Hopes of Light and Vision's Concomitant Mind-Paintings, of Fancy and View, has as Negative Pole or Basis, the Pićtures-of-Fancy, Concomitant of the Glory-of-Light, and as Positive Pole, the Scope-of-View, Concomitant of the Sublimity-of-Vision. Man's Spirit and Mind Involution and Evolution. 93 ANALYTICAL READING OF THE DIAGRAM. 76. Spirit-Hop Es." N. P. Light. P. P. Vision. Primary Bi-Polar Axis of the Involution and Evolution of the Perspicacity-of-Light. (Plate II. Completed. Lower Diagram.) “Our Hopes like tow'ring falcons aim At objects in an aery height: Whilst all the pleasure of the game Is from afar to view the flight.”—PRIOR. 77. Mind-PAINTING. N. P. Fancy. P. P. View. Secondary Bi-Polar Axis of the Involution and Evolution of the Perspicacity-of-Sight, or Concomitant of Man's Spirit-Hopes of Light and Vision. “Tell me, where is Fancy bred, Or in the Heart or in the Head P How begot, how nourished It is engendered in the eyes, With gazing fed;—and Fancy dies In the Cradle where it lies.”—SHAKESPEARE. “'Tis distance lends enchantment to the view, And robes the mountain in its azure hue.” CAMPBELL, Pleasures of Hope. “AEsthetics may be treated as a department of psychology or physiology, and in England this is the mode of treatment that has been most general. To what peculiar excitation of our bodily or mental organism, it is asked, are the emotions due which make us declare an objećt beautiful or sublime? And, the question being put in this form, an attempt has been made in some cases to explain away any peculiarity in the emotions by analysing them into simpler elements, such as primitive organic pleasures and prolonged associations of usefulness or fitness. But, just as psychology in general can in no sense do duty for a theory of Knowledge, so it holds true of this particular application of psychology that a mere reference of these emotions to the mechanism and interačtive play of our faculties cannot be regarded as an account of the nature of the beautiful. * Hope. Orig., to look out for. Gr. opeuo, = opiptello—to look around after—to expect—to desire—wish for, with prospect of obtaining. 94 Man's Spirit and Mind Involution and Evolution. “The substitution of the one inquiry for the other may doubtless be traced in part to the latent assumption—standing very much in need of proof–that our faculties are constructed on some arbitrary plan, without reference to the general nature of things. Perhaps by talking of ‘emotions’ we tend to give an unduly subjećtive colour to the investigation, it would be better to speak of the perception of the beautiful. Pleasure in itself is unqualified, and affords no differentia. In the case of a beautiful object the resultant pleasure borrows its specific quality from the presence of determinations essentially intelle&tual in their nature, though not reducible to the categories of science. We have a prima facie right, therefore, to treat beauty as an objećtive determination of things. The question of aesthetics would then be formulated—What is it in things that makes them beautiful, and what is the relation of - this aspect of the universe to its ultimate nature as that is expounded in metaphysics : The answer constitutes the substance of aesthetics, considered as a branch of philosophy. But it is not given simply in abstraćt terms; asthetics includes also an exposition of the concrete phases of art, as these have appeared in the history of the world, relating themselves to different stages of the Spirit's insight into itself, and into things.”—Encyc. Brit., “Philosophy,” p. 795. 78. BEAUTY. Pivotal Involution and Evolution of Man's Spirit-Hopes of Light and Vision, and Concomitant Mind-Painting of Fancy and View. “In considering the emotion, or rather the various emotions excited by the various objećts which are termed beautiful, we observed the constant tendency of inquirers into these interesting phenomena, to suppose that there is one universal Beauty, which is diffused in all the objećts that are termed beautiful, and forms, as it were, a constituent part of them :— “One Beauty of the world entire, The universal Venus, far beyond The keenest effort of created eyes, And their most wide horizon, dwells enthroned In ancient silence.” BRowN's Philosophy of the Human Mind, vol. ii. p. 331. Man's Spirit and Mind Involution and Evolution. 95 79. BRIGHTNESS. Major Mode Involution and Evolution of the Pivotal Beauty, or Concomitant of Man's Spirit-Hopes of Light and Vision. N. P. Glory-of-Light. “Hail, holy Light, off-spring of Heav'n first born, Or, of the eternal co-eternal beam . since God is light, Bright effluence of bright essence uncreate.”—MILTON. P. P. Sublimity-of-Vision. “The Vision and the Faculty Divine.”—WoRDsworth. “And see the Sun himself! on wings Of Glory up the East he springs. Angel of Light! who from the time Those heavens began their march sublime That first of all the starry choir Trod in his Maker's steps of Fire l’—MooRE. 8o. PICTURESQUENESs. Minor Mode Involution and Evolution of the Pivotal Beauty, or, Correlative of Man's Spirit Hopes of Light and Vision, and Concomitant Mind-Painting of Light and Vision. N. P. Piffures-of-Fancy, Concomitant of the Glory-of-Light. “Bright-eyed fancy hovering o'er, Scatters from her piùured urn Thoughts that breathe, and words that burn.”—GRAY. P. P. Scope-of-View, Concomitant of the Sublimity-of-Vision. “. . . . On a path that is still more direct (than the bright landscape of June in contrast with the rigour and discomforts of February) the human mind finds its way toward the unknown and the infinite when we stand in presence of those objects of nature which give rise to the emotions of sublimity. 96 Man's Spirit and Mind Involution and Evolution. “In front of Alpine altitudes, with their vast upheaved masses, commingled cloud, rock, glacier, cataraćt, there is excited not only admiration and awe, but there is a feeling that these terrestrial marvels are samples only, shown off upon this planet in order to suggest to man the idea of scenes in some other world still more stupendous. If earth has its Alps and its Andes, and its Himalayas, what shall be the spectacle of awe which a world unknown might open to our gaze?”—TAylor's World of Mind, p. 316. “Not vainly did the early Persian make His Altar the high places and the peak Of earth—o'er gazing mountains, and thus take A fit and unwall'd Temple, there to seek The Spirit, in whose honour shrines are weak, Uprear'd of Human Hands. Come and compare Columns and idol-dwellings, Goth or Greek, With Nature's realms of worship, Earth and Air, Nor fix on fond abodes to circumscribe thy prayer.”—ByRoN. PLATE III. LOWER SECTION COMPLETED. OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMs. From p. 72. 3tznt-of-5mell. PLATE III. LoweR SECTION COMPLETED. OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMs. From p. 84. From p. 64. _3tumºnºtºrating. From p. 68. #Sugteptibility-of-Tagte. * *** -------------- **** From p. 92. Petăpitatitºotºimbſ. READING OF THE INTER-CONNECTIONS OF THE SEPARATELY INvolv ED AND EVOLVED SUB-Divisions OF THE FIVE-FOLD DIA GRAM. Thus Man's Tact-of-Feeling as the Negative Pole or Basis of the Ingenuity of Talent (Centre Diagram), connects immediately with the Spirit-Subsistence and Mind-Dietetics, or Good-Breeding and Right-Living, of the Susceptibility-of-Taste's Refinements (Lower Diagram); but the Ingenuousness-of-Emotion or Positive Pole of the same Ingenuity, with the Spirit-Health and Mind- Wealth, Conversation and Condućt-Purity, of the Scent- of-Smell (Upper Diagram); and so also The Discipline-of-Culture as Negative Pole or Basis of Skilfulness, and Concomitant of the Tact-of-Feeling, with the Spirit-Utterance and Mind-Music, or Vocal and Instrumental-Harmony of the Acumen-of-Hearing, (Left-hand Diagram); but the Sentiment-of-Worth- ship, or Positive Pole of the same Skilfulness, and Concomitant of the Ingenuousness-of-Emotion; with the Spirit-Hopes and Mind-Painting, or Bright-ness and Pićturesque-ness, of the Perspicacity-of-Sight (Right-hand Diagram). PLATE III. UPPER SECTION, OR. FURTHER DEVELOPMENT . OF THE UPPER DIAGRAM OF THE CoMPLETED PL. II. (BETWEEN PAGES 3.2, 33.) 98 Man's Spirit and Mind Involution and Evolution. PLATE III. UPPER SECTION. CENTRE DIAGRAM, OR INvoluTION AND Evolution of HUMANITY's Two-Fold MoDE OF PHILANTHROPY AND PATRIOTISM. SYNTHETICAL READING OF THE DIAGRAM. Man's Incarnation of the Spirit of his One Blood and One Flesh, and Concomitant Incorporation of a Mind of Common-Wealth and Common-Weal, are the Co-ordinate Bi- Polar Axes of Involution and Evolution of his Humanity's Two-fold-Mode of Philanthropy and Patriotism, and Pivot Conjointly on the Involution and Evolution of a Virtue of Humanity of the Major Mode Social, and Minor Mode Industrial. And the Social Virtue of Humanity as Major Mode, or Correlative of Man's Incarnation of the Spirit of his One Blood and One Flesh, has thence as Negative Pole or Basis, the Kin- ship-Spirit-of-his One Blood, and as Positive Pole, the Solidarity-Spirit-of-his One Flesh;- whilst the Industrial-Virtue of Humanity as Minor Mode, or Correlative of his Incorporation of a Mind of Common-Wealth and Common-Weal, Concomitant of the Incarnation of the Spirit of his One Blood and One Flesh, has as Negative Pole or Basis, a Mind-Justice-of- Common-Wealth, Concomitant of the Kin-ship-Spirit-of-his One Blood, and as Positive Pole, a Mind-Equity-of-Common-Weal, Concomitant of the Solidarity-Spirit-of-his One Flesh. Mam's Spirit and Mind Involution and Evolution. 99 ANALYTICAL READING OF THE DIAGRAM. 81. Spirit-INcARNATION. N. P. One Blood. P. P. One Flesh. Bi-Polar Axis of the Involution and Evolution of Humanity's Major Mode of Philanthropy. (Pl. II. Completed. Upper Diagram.) Are not the Kind-ness and Love of the Kind and Loving, incarnate in their Hearts and Heads, and therefore also in their Blood and Flesh—the One Blood and One Flesh of a Common Humanity ? “As the wild rose bloweth, As runs the happy river, Kindness freely floweth In the heart for ever. But if men will hanker Ever for golden dust, Best of hearts will canker, Brightest spirits rust.”—MAssEy. “Some people carry their hearts in their heads, very many carry their heads in their hearts. The difficulty is to keep them apart, yet both actively working together.”—HARE. 82. Mind-IN coRPoRATION. N. P. Common-Wealth. P. P. Common-Weal. Bi-Polar Axis of the Involution and Evolution of Humanity's Minor Mode of Patriotism, and Concomitant of its Spirit-Incarnation of One Blood and One Flesh Do not Patriotism's Sympathy-of-Friendship and Public-Spirit-of-Ambition, tend to a Mind-Incorporation of the Thought-Conceptions, and Motived-Aspirations of Common-Wealth and Common-Weal? “As if our hands, our sides, voices, and minds, Had been incorporate. So we grew together. - a union in partition. So with two seeming bodies, but one Heart.”—SHAKESPEARE. “Of no worldly good can the enjoyment be perfect unless it is shared by a friend.”— ANON. : . . . . . . .: IOO Man's Spirit and Mind Involution and Evolution. “All who joy would win Must share it, Happiness was born a twin.”—BYRON. “Man, like the generous Vine, supported lives; The strength he gains is from th’ embrace he gives; On their own axes as the planets run, Yet make at once their circle round the Sun; So two consistent motions ačt the Soul, And one regards itself, and one the whole. Thus God and Nature link'd the general frame, And bade Self-love and Social be the same.”—Pope. 83. VIRTUE-of-HUMANITY. Pivotal Involution and Evolution of Philanthropy's Incarnation in Man of the Spirit of his One Blood and One Flesh; and Patriotism's Concomitant Incorporation in him of a Mind of Common-Wealth and Common-Weal. “I have already endeavoured to show—and the fact is of such capital importance in meeting the common objećtions to the reality of natural moral perceptions, that I venture at the risk of tediousness to recur to it—that nature does not tell man that it is wrong to slay without provocation his fellow-men. Not to dwell upon those early stages of barbarism in which the higher faculties of human nature are still undeveloped, and almost in the condition of embryo, it is an historical fact, beyond all dispute, that refined and even moral societies, have existed, in which the slaughter of men of some particular class or nation has been regarded with no more compunétion than the slaughter of animals in the chase. . . . But it is, as I conceive, a complete confusion of thought to imagine, as is so commonly done, that any accumulation of faās of this nature throws the smallest doubt upon the reality of inmate mora! perceptions. All that the intuitive moralist asserts is that we know by mature that there is a distinčion between humanity and cruelty, that the first belongs to the higher or better part of our mature, and that it is our duty to cultivate it. The standard of the age, which is itself determined by the general condition of society constitutes the natural line of duty; for he who falls below it contributes to depress it. Now, there is no fact more absolutely certain, than that nations and ages which have differed most widely as to the standard have been perfectly unanimous as to the excellence of humanity.”—LEcKY’s History of European Morals, vol. ii. pp. 19, 20. Man's Spirit and Mind Involution and Evolution. I O I 84. SocIAL VIRTUE. N. P. Kin-ship-Spirit-of-the One Blood. P. P. Solidarity-Spirit of the One Flesh. Major Mode Involution and Evolution of the Pivotal Virtue, or Correlative of Philanthropy’s Incarnation in Man of the Spirit of his One Blood and One Flesh. “From examining the effeót of Christianity in promoting a sense of the sanétity of human life we may now pass to an adjoining field, and examine its influence in promoting a fraternal and philanthropic sentiment among mankind. And first of all we may notice its effects upon slavery. The reader will remember the general position this institution occupied in the eyes of the Stoic moralists, and under the legislation which they had in a great measure inspired. The legitimacy of slavery was fully recognised; but Seneca and other moralists had asserted in the very strongest terms, the natural equality of mankind, the superficial charaćter of the differences of the slave and his master, and the duty of the most scrupulous humanity to the former. Instances of a very warm sympathy between master and slave were of frequent occurrence; but they may unfortunately be paralleled by not a few examples of the most atrocious cruelty. To guard against such cruelty, a long series of enactments, based avowedly upon the Stoical principle of the essential equality of mankind, had been made under Hadrian, the Antonines, and Alexander Severus . . . . the right of life and death had been definitely withdrawn from the master, and the murder of a slave was stigmatised and punished by law. In the field of legislation, for about two hundred years after the conversion of Constantine, the progress was extremely slight. . . . And although under Justinian (483-565) very important measures were taken, it is not in the field of legislation that we must chiefly look for the influence of Christianity upon Slavery. This influence was, indeed, very great, but it is necessary carefully to define its nature. The prohibition of all Slavery, which was one of the peculiarities of the Jewish Essenes, and the illegitimacy of hereditary Slavery, which was one of the speculations of the Stoic Dion Chrysostom, had no place in the ecclesiastical teaching. Slavery was distinétly and formally recognised by Christianity, and no religion ever laboured more to encourage a habit of docility and passive obedience. Much was indeed said by the Fathers about the natural equality of mankind, about the duty of regarding slaves as brothers or companions, and about the heinousness of cruelty to them; but all this had been said with at least equal force, though it had not been disseminated over an equally wide area, by Seneca and Epićtetus, and the principle of the original freedom of all men was repeatedly averred by the Pagan lawyers. The services of Christianity in this sphere were of three kinds. It supplied a new order of relations in which the distinétion of classes was unknown. It imparted a moral dignity to the servile classes, and it gave an unexampled impetus to the movement of enfranchisement.”—LECKY's European Morals, pp. 65-70. I O2 Man's Spirit and Mind Involution and Evolution. 85. INDUSTRIAL VIRTUE. N. P. Justice of a Mind of Common-Wealth, Concomitant of the Kin-ship-Spirit of the One Blood. P. p. Equity of a Mind of Common-Weal, Concomitant of the Solidarity-Spirit of the One Flesh. Minor Mode Involution and Evolution of the Pivotal Virtue, or Correlative of Patriotism's Incorporation of a Mind of Common-Wealth and Common-Weal, Concomitant of Philanthropy's Incarnation in Man of the Spirit of his One Blood and One Flesh. >}; What are our Common Streets, Bridges, Public Parks, Schools, Hospitals, and much else of like kind, if not testimonials in favour of the Justice of some degree of Common-Wealth ; and if the fullest Equity-of-Common-Weal, has not yet been attained, if Pauperism with all its evils be still rampant amongst us, may it not be, because the Justice inherent in the Common-Wealth Ideal, has not as yet been fully grasped, and acted upon : “For Pauperism, though it now absorbs its high figure of millions annually, is by no means a question of money only, but of infinitely higher, and greater than all conceivable money. If our Chancellor of the Exchequer had a Fortunatus' purse, and miraculous sacks of Indian meal that would stand scooping from for ever, I say, even on these terms Pauperism could not be endured; and it would vitally concern all British citizens to abate Pauperism, and never rest till they had ended it again. Pauperism is the general leakage through every joint of the ship that is rotten. Were all men doing their duty, or even seriously trying to do it, there would be no pauper. Were the pretended Captains of the world at all in the habit of commanding; were the pretended Teachers of the world at all in the habit of teaching, of admonishing said Captains among others, and with sacred zeal apprising them to what place such neglect was leading, how could Pauperism exist? Pauperism would lie far over the horizon; we should be lamenting and denouncing quite inferior sins of men, which were only heading off afar towards Pauperism. A true Captaincy, a true Teachership, either making all men and Captains know and devoutly recognise the eternal law of things, or else breaking its own heart, and going about with sackcloth round its loins, in testimony of continual sorrow and protest, and prophecy of God's vengeance upon such a course of things: either of these divine equipments would have saved us; and it is because we have neither of them that we are come to such a pass! “We may depend upon it, where there is a pauper there is a sin; to make one Pauper, there go many sins. Pauperism is our Social Sin grown manifest; developed from the state of a spiritual ignobleness, a practical impropriety, and base oblivion of duty, to an affair of the ledger. . . “. . . Pauperism is the poisonous dripping from all the sins and putrid unveracities and God-forgetting greedinesses, and Devil-serving cants and jesuitisms that exist among us. Not one idle Sham lounging about Creation upon false pretences, upon means which he has not Mam's Spirit and Mind Involution and Evolution. I O 3 earned, upon theories which he does not pračtise, but yields his share of Pauperism somewhere or other. His sham-work oozes down; finds at last its issue as human Pauperism, in a human being that by those false pretences cannot live. The Idle Workhouse, now about to burst of overfilling, what is it but the scandalous poison-tank of drainage from the universal Stygian quagmire of our affairs? Workhouse Paupers; immortal sons of Adam rotted into that scandalous condition, subter-slavish, demanding that you would make slaves of them as an unattainable blessing ! My friends, I perceive the quagmire must be drained, or we cannot live. And farther, I perceive, this of Pauperism is the corner where we must begin— the levels all pointing thitherward, the possibilities all lying clearly there. On that Problem we shall find that innumerable things—that all things whatsoever hang. By courageous, steadfast persistence in that, I can foresee Society itself regenerated. In the course of long, strenuous centuries, I can see the State become what it is actually bound to be—the keystone of a most real ‘ Organisation of Labour, and on this earth a world of some veracity and some heroism, once more worth living in ”—CARLYLE's Latter Day Pamphlets, “The New Downing Street.” IO4. Man's Spirit and Mind Involution and Evolution. PLATE III. UPPER SECTION. Low ER DIAGRAM, OR INvolution AND Evolution of PHILANTHROPY’s CHARITY-OF-KIND-NESS. & Cairo; SYNTHETICAL READING OF THE DIAGRAM. & Man's Spirit-Ethics of Benevolence and Duty, and Concomitant Mind-Deontology of Pračtice and Precept, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of Philanthropy's Charity-of-Kind-ness, and Pivot-Conjointly on an Involution and Evolution of Education of the Major Mode Social, and Minor Mode Industrial. - And Social-Education as the Major Mode, or Correlative of Man's Spirit-Ethics o Benevolence and Duty, has as Negative Pole or Basis, the Training-of-Benevolence, and as Positive Pole, the Teaching of Duty; whilst Industrial Education as the Minor Mode, or Correlative of his Spirit-Ethics of Benevolence and Duty's Concomitant Mind-Deontology of Pračtice and Precept, has as Negative Pole or Basis, a Good-Works-of-Pračtice, Concomitant of the Training-of-Benevolence, and as Positive Pole a Good-Words-of-Precept, Concomitant of the Teaching-of-Duty. Man's Spirit and Mind Involution and Evolution. IO 5 ANALYTICAL READING OF THE DIAGRAM. 86. Spirit-ETHIcs. N. P. Benevolence. P. P. Duty. Primary Bi-Polar Axis of the Involution and Evolution of Philanthropy's Charity-of-Kind-ness. (Pl. II. Completed. Upper Diagram.) “The primal duties shine aloft like stars; The charities that soothe and heal and bless, Lie scatter'd at the feet of men like flowers.”—WoRDSworth. “Consider all which is witnessed for us in the word “kind.' We speak of a “kind' person, and we speak of man-‘ kind’; and perhaps, if we think about the matter at all, fancy that we are using quite different words, or the same word in senses quite unconnected. But they are connected, and by closest bonds; a “kind' person is a ‘kinned' person, one of kin : one who acknowledges his kinship with other men, and acts upon it; confesses that he owes to them, as of one blood with himself, the debt of love. And so mankind is man kinned. Beautiful before, how much more beautiful do “kind’ and “kindness’ appear, when we apprehend the root out of which they grow, and the truth which they embody; that they are the acknowledgment in loving deeds of our kinship with our brethren; of the relationship which exists between all the members of the human family, and of the obligations growing out of this.”—ARCHBISHOP TRENCH, Study of Words. “It is not easy to define in a single phrase the subječt commonly called Ethics in such a manner as to meet with general acceptance; as its boundaries and relations to cognate subjects are variously conceived by writers of different schools, and rather indefinitely by mankind in general. Nor does the derivation of the term help us much. Ethics . . . . originally meant that which relates to ethos (charaćter); the treatise of Aristotle's, however, to which the term was first applied, is not concerned with charaćter conceived simply as character, but with good and bad qualities. Indeed the anti-thesis of ‘good’ and “bad” in some form, is involved in all ethical affirmation; and its presence constitutes a fundamental distinétion between the science or study of Ethics, and any department of physical science. Physics is concerned with what is, has been, or will be; ethics with what is ‘good’ or what “ought to be and its opposite. We must add, however, that the good which ethics investigates is ‘good for man,’ to distinguish it from universal or absolute good, which is the subjećt matter of theology or ontology, and again if we are to separate ethics from politics we must introduce a further qualification, and define the former as the study of the Good or Well-being of men considered as individuals. Neither P I off Man's Spirit and Mind Involution and Evolution. of these distinétions, however, should be taken to imply a complete division of subjećts; and neither, it may be added, was reached at once and without effort in the development of ethical reflection.”—Encyc. Brit., p. 574. 87. Mind-DEoNTology. N. P. Pračtice. P. P. Precept. Secondary Bi-Polar Axis of the Involution and Evolution of Philanthropy's Charity-of-Kind- ness, or Concomitant of its Spirit-Ethics of Benevolence and Duty. “The ancient Pythagoreans defined virtue to be "Ečic row Seowroc (that is, the habit of duty, or of doing what is binding), the oldest definition of virtue of which we have any account, and one of the most unexceptionable which is yet to be found in any system of philosophy.”—STEwART, Aºi. and Mor. Powers, vol. ii. p. 446; and Sir W. Hamilton (REID's Works, p. 510, note) has observed that ethics are well denominated deontology. 88. EDUCATION. Pivotal Involution and Evolution of the Charity-of-Kind-ness's Spirit–Ethics of Benevolence and Duty, and Concomitant Mind-Deontology of Practice and Precept. “It seemeth to me that the true idea of education is contained in the word itself, which signifies the act of drawing out or educing, and being applied in a general sense to man, must signify the drawing forth or bringing out of those powers which are implanted in him by the hand of his Maker. This, therefore, we must adopt as the rudimental idea of education— that it aims to do for man that which the agriculturist does for the fruits of the earth, and the gardener for the more choice and beautiful produćtions thereof:-what the forester does for the trees of the forest, and the tamer and breaker—in of animals does for the several kinds of wild creatures. . . .”—EDwARD IRVING, “Or meditate on the use of ‘humanitas,” and (in Scotland at least) of the ‘humanities’ to designate those studies which are deemed the fittest for training the true humanity in every man. We have happily overlived in England the time when it was still in debate among us, whether education were a good thing for every living soul or not; the only question which now seriously divides Englishmen being, in what manner that mental and moral training, which is society's debt to each one of its members, may be most effectually imparted to him. Were it not so, did any affirm still that it was good for any man to be left with powers not called out, and faculties untrained, we might appeal to this word “humanitas, and the use to which the Roman put it, in proof that he at least was not of this mind, even as now we may not slight the striking witness to the truth herein contained. By “humanitas, he intended 2^ Mam's Spirit and Mind Involution and Evolution. Io 7 the fullest and most harmonious culture of all the human faculties and powers. Then, and then only, man was truly man, when he received this, in so far as he did not receive this, his ‘humanity’ was maimed and imperfect; he fell short of his ideal, of that which he was created to be.”—ARCHBIs HoP TRENCH, On the Study of Words, Lecture Third. “From what has been already said it will be seen that we distinguish between education properly so called, and the training which is necessary for the successful prosecution of any profession or business. . . . Now the training of the individual for this particular purpose is not an education of man as such : he might do his particular work as well, or better, if you deprived him of all his speculative faculties, and converted him into an automaton; in short, the better a man is educated professionally the less he is a man; for, to use the words of an able American writer, ‘The planter who is man sent out into the field to gather food, is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. The tradesman scarcely ever gives an ideal worth to his work, but is ridden by the routine of his craft, and the soul is subject to dollars. The priest becomes a form; the attorney, a statute book; the mechanic, a machine; the sailor, a rope of a ship. It was for this reason that the clear-headed Greeks denied the name of education (paideia) to that which is learned, not for its own sake, but for the sake of some extrinsic gain, or for the sake of doing some work; and distinguished formally between those studies which they called liberal, or worthy of a free man, and those which were merely mechanical and professional. . . . Now we do not pretend that philology is of any mechanical or professional use, unless the business of the teacher is to be regarded as a professional employment : we do not say that philology will help a man to plough or to reap; but we do assert that it is of the highest use as a part of humanity, or of education properly so called.”—J. W. DoNALDSON's New Cratylus, p. 9. “It is one of the most striking peculiarities in the Harmonian System of Education that no child is taught anything but at his own request. . . . As soon as ever a child can walk, he is allowed to go into the workshops, under proper superintendence. His astonishment and delight may be readily imagined; and at three or four years of age the peculiar bent of his mind can already be discerned. Miniature tools and implements adapted to every age are to be found in the workshops and farms. When he takes a fancy to any handicraft, he is placed among other children a little older than himself, with a view to learning it, so that he may not be discouraged by too great a difference in skill. When fatigued by one employment, he turns to another; at one time acquiring a knowledge of carpentry, and at another of husbandry, and so on with the rest. Practice naturally precedes the study of the theory. The use of machinery leads the learner to the Science of mechanics; the care of animals to natural history; a love of flowers and fruits to botany or agriculture. At each stage of his progress the intimate connection between one branch of knowledge and another is pointed out, and no sooner is his curiosity satisfied in one direčion than it is excited in another. To encourage Io 8 Man's Spirit and Mind Involution and Evolution. studious habits, the information he desires is often adroitly refused : he is told he will find it in the library, to which he accordingly repairs with ardour. If at any time his interest should flag, so that he becomes careless and inattentive, no punishment is inflicted. The teachers simply suspend his instruction till curiosity is once more aroused. Besides all this, however, the incentives to work are very great. Children are divided into numerous classes, called by different names . . . through each of which they are obliged to pass successively. These classes are again subdivided into three different degrees, and each degree and each class possesses peculiar privileges that are ardently coveted. . . . The earlier education in Harmony, being thus chiefly directed to the practical, or to the useful arts, and connected sciences, infant labour even turns to profit, not only directly, but also indirectly, by the saving of the valuable time now spent at a later period of life, when the faculties are less flexible, in acquiring a trade. . “The Harmonians class the Kitchen and the Opera as among the most efficient of educational agencies. . . . The subject (of cookery) is pursued through all its branches : it leads to the study of chemistry; to the skilful culture of fruits and vegetables; to new and improved methods of feeding stock, and to many other equally important matters. Every Phalanx (Community) has an Opera of its own. Of the one thousand six hundred associates, at least one thousand two hundred are fully qualified to take part in the representations.”— Fortnightly Review, November, 1872, Article “Fourier,” by ARTHUR T. Booth. 89. SocIAL EDUCATION. N. P. Training-of-Benevolence. P. P. Teaching-of-Duty. Major Mode Involution and Evolution of the Pivotal Education, or, Correlative of Man's Spirit-Ethics of Benevolence and Duty. “It is time, not only with a view to right thinking in Social Science, but with a view to right ačting in daily life, that the acceptance in their unqualified forms of two creeds (the Creed of Amity and Creed of Enmity) which contradićt one another completely, should come to an end. Is it not a folly to go on pretending to ourselves and others that we believe certain perpetually repeated maxims of entire self-sacrifice, which we daily deny by our business activities, by the steps we take to protećt our persons and property, by the approval we express of resistance against aggression ? Is it not a dishonesty to repeat in tones of reverence, maxims which we not only refuse to act out, but dimly see would be mischievous if aćted out? Everyone must admit that the relation between parent and child is one in which altruism is pushed as far as is pračticable. Yet even here there needs a predominant egoism. The mother can suckle her infant only on condition that she has habitually gratified her appetite in due degree. And there is a point beyond which sacrifice of herself is fatal to her infant. The bread-winner, too, on whom both depend—is it not undeniable that wife and Mam's Spirit and Mind Involution and Evolution. Io9 child can be altruistically treated by their protector, only on condition that he is duly egoistic in his transačtions with his fellow citizens : “If the dićtate—live for self, is wrong in one way, the opposite dićtate—‘live for others, is wrong in another way. The rational dićtate is—live for self and others. And if we all do aćtually believe this, as our condućt conclusively proves, is it not better for us distinétly to say so, rather than continue enunciating principles which we do not and cannot practise: thus bringing moral teaching itself into discredit? “On the other hand, it is time that a ferocious egoism, which remains unaffected by this irrational altruism, professed but not believed, should be practically modified by a rational altruism. . . . Instead of senselessly reiterating in catechisms and church services the duty of doing good to those that hate us, while an undoubting belief in the duty of retaliation is implied by our parliamentary debates, the articles in our journals, and the conversations over our tables, it would be wiser and more manly to consider how far the first should go in mitigation of the last. . . . “Quite enough has been said to show that there must be a compromise between the opposite standards of condućt on which the religions of amity and enmity respectively insist, before there can be scientific conceptions of social phenomena . . . . to understand Social progress in the vast sweep of its course, there must be ever present to the mind, the egoistic and the altruistic forces as co-operative factors equally indispensable, and neither of them to be ignored or reprobated.”—HERBERT SPENCER's Study of Sociology, p. 203. 90. INDUSTRIAL EDUCATION. N. P. Good-Works-of-Pračtice, Concomitant of the Training-of-Benevolence. P. P. Good-Words-of-Precept, Concomitant of the Teaching-of-Duty. Minor Mode Involution and Evolution of the Pivotal Education, or Correlative of Man's Spirit-Ethics of Benevolence and Duty’s Mind-Deontology of Practice and Precept. “In early times bondsmen were treated as though they existed simply for the benefit of their owners; and down to the present time the belief pervading the select ranks (not indeed expressed but clearly enough implied) is, that the convenience of the select is the first con- sideration, and the welfare of the masses a secondary consideration. Just as an Old-English thane would have been astonished if told that the only justification for his existence as an owner of thralls, was that the lives of his thralls were on the whole better preserved and more comfortable than they would be did he not own them; so, now, it will astonish the dominant classes to assert that their only legitimate raison d'être is that by their instrumentality as regulators, the lives of the people are, on the average, made more satisfactory than they would otherwise be. And yet, looked at apart from class-bias, this is surely an undeniable truth. I IO Man's Spirit and Mind Involution and Evolution. Ethically considered, there has never been any warrant for the subjection of the many to the few, except that it has furthered the welfare of the many, and at the present time, furtherance of the welfare of the many is the only warrant for that degree of class-subordination which continues. The existing conception must be, in the end, entirely changed. Just as the old theory of political government has been so transformed that the ruling agent, instead of being owner of the nation, has come to be regarded as servant of the nation; so the old theory of industrial and social government has to undergo a transformation which will make the regulating classes feel, while duly pursuing their own interests, that their interests are secondary to the interests of the masses whose labours they direct. While the bias of rulers and masters makes it difficult for them to conceive this, it also makes it difficult for them to conceive that a decline of class-power and a decrease of class-distinétion may be accompanied by improvement not only in the lives of the regulated classes, but in the lives of the regulating classes. The sentiments and ideas proper to the existing social organisation, prevent the rich from seeing, that worry, and weariness, and disappointment result to them indirectly from this social system, apparently so conducive to their welfare. Yet, would they contemplate the past, they might find strong reasons for suspecting as much. The baron of feudal days never imagined the possibility of social arrangements that would serve him far better than the arrangements he so strenuously upheld; nor did he see in the arrangements he upheld the causes of his many sufferings and discomforts . . . . that he might be in less danger having no vassals or hired mercenaries . . . . that he might be wealthier without possessing a single serf . . . . that the regime seeming so advantageous to him, entailed hardships of many kinds . . . . perpetual feuds with his neighbours, open attacks, surprises, betrayals, revenges by equals, treacheries by inferiors; the continual carrying of arms and wearing of armour; the perpetual quarrellings of servants, and disputes among vassals; . . . . resulting in a tear and wear that brought life to a comparatively early close, if it was not violently cut short in battle or by murder. Yet what the class-bias of that time made it impossible for him to see, has become to his modern representative conspicuous enough. May we not, then, infer that just as the dominant classes of ancient days were prevented by the feelings and ideas appro- priate to the then-existing social state, from seeing how much evil it brought on them, and how much better for them might be a social state in which their power was much less; so the dominant classes of the present day are prevented from seeing how the existing forms of class- subordination redound to their own injury, and how much happier may be their future representatives having social positions less prominent? Occasionally recognizing, though they do, certain indirect evils attending their supremacy, they do not see that by accumulation these indirect evils constitute a penalty which supremacy brings on them. Though they repeat the trite reflection that riches fail to purchase content, they do not draw the inference that there must be something wrong in a system which thus deludes them. . . . . In candid moments the ‘social treadmill’ is complained of by those who nevertheless think themselves compelled to keep up its monotonous round. As every one may see, fashionable life is passed, Man's Spirit and Mind Involution and Evolution. I I I not in being happy, but in playing at being happy. And yet the manifest corollary is not drawn by those engaged in this life. . . . . “The bias of the wealthy in favour of arrangements apparently . . . . conducive to their comforts and pleasures, while it shuts out the perception of these indirect penalties brought round on them by their seeming advantages, also shuts out the perception that there is anything mean in being a useless consumer of things which others produce. Contrariwise, there still survives, though much weakened, the belief that it is honourable to do nothing but seek enjoyment, and relatively dishonourable to pass life in supplying others with the means of enjoyment. In this, as in other things, our temporary state brings a temporary standard of honour appropriate to it; and the accompanying sentiments and ideas exclude the concep- tion of a state in which what is now thought admirable will be thought disgraceful. . . . . “But the temporarily-adapted mental state of the ruling and employing classes, keeps out, more or less effectually, thoughts and feelings of these kinds. Habituated from childhood to the forms of subordination at present existing—regarding these as parts of a natural and permanent order—finding satisfaction in supremacy, and conveniences in the possession of authority ; the regulators of all kinds remain unconscious that this system, made necessary as it is by the defects of existing human nature, brings round penalties on themselves as well as on those subordinate to them, and that its pervading theory of life is as mistaken as it is ignoble.”—HERBERT SPENCER's Study of Sociology, pp. 255-26 I. II 2 Man's Spirit and Mind Involution and Evolution. PLATE III. UPPER SECTION. UPPER DIAGRAM, OR INVOLUTION AND Evolution of PHILANTHROPy’s CARESS-OF-LOVE. SYNTHETICAL READING OF THE DIAGRAM. Man's Sex-Spirit of Tender-ness and Attachment, and Concomitant Mind-Conjugality of Pairing and Yoke, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of Philan- thropy's Caress-of-Love, and Pivot-Conjointly on the Involution and Evolution of a Marriage of the Major Mode Social, and Minor Mode Industrial. And Social Marriage as the Major Mode, or Correlative of Man's Sex-Spirit of Tender- ness and Attachment, has as Negative Pole or Basis, the Embrace-of-Tenderness, and as Positive Pole, the Constancy-of-Attachment; whilst Industrial-Marriage as the Minor Mode, or Correlative of Man's Sex-Spirit of Tenderness and Attachment's Concomitant Mind- Conjugality of Pairing and Yoke, has as Negative Pole or Basis, a Mate-ship-of-Pairing, Concomitant of the Embrace-of-Tenderness, and as Positive Pole, a Partner-ship-of-Yoke, Concomitant of the Constancy-of-Attachment. Man's Spirit and Mind Involution and Evolution. II 3 ANALYTICAL READING OF THE DIAGRAM. 91. SEx-Spirit. N. P. Tenderness. P. P. Attachment. Primary Bi-Polar Axis of Involution and Evolution of Philanthropy's Caress-of-Love. (Pl. II. Completed. Upper Diagram.) “With every morn their love grew tenderer, With every eve deeper and tenderer still.”—KEATs. 92. Mind-Conju GALITY. N. P. Pairing. P. P. Yoke. Secondary Bi-Polar Axis of Involution and Evolution of Philanthropy's Caress-of- Love, or, Concomitant of its Sex-Spirit of Tenderness and Attachment. Conjugalis–one united to another, husband or wife—ſugum, a yoke. “The relations of the sexes among animals seem to be determined chiefly by the requirements of their offspring. Where a nest is to be built, and a young family fed for a considerable period, the male and female mate, work, watch, and care for them together. . . . Children are the most helpless of all young creatures, and require the care of parents for the longest period . . . . and it will thence be readily understood, how the ‘Yoke’-of-Conjugality may be made to weigh more or less heavily on the Primary Sex-Spirit according as the Conditions in which it is borne, are those of the ‘fraćtional’ or those of the ‘integral’ » 1 family. 93. MARRIAGE. Pivotal Involution and Evolution of the Caress-of-Love's Sex-Spirit of Tenderness and Attachment, and Concomitant Mind-Conjugality of Pairing and Yoke. “There are subjećts upon which but few persons venture frankly to express their minds, and among them, all that concerns marriage holds a place; it being commečed with religion and conventional morality, where dissimulation or reserve merges easily into hypocrisy. So much the worse for the progress and triumph of truth. Fortunately, however, truth, in the way of progress, is like the star of a certain constellation, towards which our planetary system is * See par, 104 as to “fračtional and integral.” Q II 4. Man's Spirit and Mind Involution and Evolution. gliding without our being aware of it, and whither it will continue to glide, even against our will, if we could form any will upon such a subjećt.”—The Institution of Marriage, by “PHILANTHROPUs,” p. 3. “Tender-handed stroke a nettle, It will sting you for your pains; Grasp it like a man of mettle, And it soft as silk remains.” 94. SocIAL - MARRIAGE. N. P. Embrace - of- Tenderness. P. P. Constancy - of Attachment. a Major Mode Involution and Evolution of the Pivotal Marriage, or Correlative of the Caress-of-Love's Sex-Spirit of Tender-ness and Attachment. “Love, physiologically considered (the only light in which we consider it here) is, the same as hunger, an organic force which, in each township of a given territory and climate, must, when at liberty, have a fixed quantity. . . . Its quantity is not susceptible of measure- ment; but it is not on that account less certain that it is in the same position as all natural forces whose primary law, as well in organic as in inorganic nature, is, according to modern science, ‘preservation or permanency.” Force, like matter, cannot be created or destroyed, at least in the present, and above all at the will of man. It can only be transmuted or diverted, and will be so if any benefit can arise from the process. Thus we see that electricity can be transmuted into caloric and light when two currents of opposite electricities come together; and that the lightning condućtor silently and inoffensively discharges the cloud which, left at liberty, might discharge itself in a disastrous manner. - “Analogous phenomena occur with the organic forces, whereof love (Sex-Spirit) is one. Left to itself, not only as regards the civil law, but the moral sanctions—that is to say, religious, domestic, and popular or public opinion—it would have no other limit than that which natural sančtion might impose, viz., the healthy condition of moderate exercise, and the contrary effects of abuse of the sexual functions, to which the reprodućtion of the species is intrusted. But all these sančtions have undertaken to restrićt such exercise, apprehensive of abuse or other consequences of liberty which they consider fatal. . . . . In a state of civilisa- tion, more or less advanced, the civil law, either separately or associated and united with the religious law, has formed the institution of marriage in order to regulate the exercise of amorous passion (Sex-Spirit) and support and bring up the family (Conjugality), its natural consequence. The greater the facilities which the law provides for marriage, the less will the satisfaction of love depart from its natural condition; the greater the difficulties it throws in #. Man's Spirit and Mind Involution and Evolution. II 5 the way, the greater the amount of love which will remain without legitimate satisfaction; and as it is not possible to destroy it, even in the remotest degree, all that is not satisfied in a legitimate way must be transmuted or diverted.”—The Institution of Marriage, by “PHILANTHROPUs,” p. 16. >< Now whilst Mono-gamy is the indisputable fulcrum of all marriage—a world-wide and time-hardened experience teaches, that it slides readily, and indeed irrepressibly into Poly- gamy's twin-arms of poly-gyny and poly-andry, and that when this its natural mode of develop- ment is unduly interfered with, and the forces which lie at its roots, are driven back from their overt seeking of the conditions of their only possible equilibrium, to burrow more or less secretly within the Body-Politic; the evil of such repression evidences itself throughout such body, by the breaking out of virulent Social sores of varied description. Wherefore also it behoves all good and wise men not to shut, but to open their eyes to the real facts of the case; and having duly studied them, to suggest the institutions which such study must teach, as most calculated to promote the truly-balanced play of the forces with their good, and obviate their out-of-balance play and evils. But whoever does so must be prepared for all the abuse and vituperation with which Fourier has been assailed by the true sons of those who for ever stone the prophets: as witness the following—the italicized words within parentheses being the appropriate running commentary called for by the text. “There can be no doubt that Fourier sincerely loved humanity, and laboured earnestly in its service. He sought to lead man to a terrestrial paradise, where there would be much eating of sugar plums” [that is, no starvation of the poor, together with reckless wastefulness on the part of the rich], “many courtships and few marriages” [many courtships and many marriages of the kind most conducive to the general order and welfare, as well as to individual happiness], “where a complete surrender to every passion of our nature” [since so conditioned and reciprocally guided as to cause each and all, in accordance with diversity of nature and degree, to contribute to the general sum of good] “would constitute the happiest and noblest life, and where the animating and controlling principle of duty will be almost unknown " [such principle of duty, viz., as shall no longer be needed or called for, the vices with which it even now so ineffectually struggles having passed away—but known better than ever, when, freed from the necessity of pulling down its rookeries, of hunting up its infanticidal fathers and mothers, of attending to its divorce courts, of clamouring for one good meal a year on behalf of its starvelings, and of dragging its children from its gutters—it shall be occupied in incorporating these same children under the banners of a Faith, Hope, and Charity hitherto undreamed of]. “For all this, he (Fourier) has incurred much obloquy, and his name has passed into a by-word of reproach amongst men " [who, fed from their infancy upwards on prejudices and superstitions, have lost all power of distinguishing good from evil, and call evil their good, and good evil!].—Fortnightly Review, December, 1872, Article “Fourier.” I 16 Man's Spirit and Mind Involution and Evolution. 95. INDUSTRIAL *-MARRIAGE. N. P. Mate-ship-of-Pairing, Concomitant of the Embrace- of-Tender-ness. P. P. Partnership-of-Yoke, Concomitant of the Constancy-of- Attachment. Minor Mode Involution and Evolution of the Pivotal Marriage, or Correlative of the Caress- of Love's Sex-Spirit-of-Tenderness and Attachment's, Concomitant Mind-Conjugality of Pairing and Yoke. “. . . . . Before closing this paper” we wish to signalize one feature of our present social state which, if it has not escaped attention among close observers, has, so far as we know, been little spoken of in print, which has deeper meaning and consequences than are at first view apparent. . . . We refer to the increasing disuse of and disinclination to marriage among the upper and upper middle ranks. England has always been the country of old maids; it is becoming so more and more. . . . Female celibacy, in the higher ranks at least, is growing alarmingly common. :*: :*: 33 :*: :*: #: #: “The ağual number of spinsters is 1,230,000 between twenty and forty years of age, and 1,537,000 if we take all ages over twenty. That is to say, whereas naturally (because of the numerical excess of women over men) only about 400,000 women over twenty would be unmarried, as a fact, 1,537,000 are so. Of all adult women, five per cent would naturally and voluntarily be spinsters;—as a fact twenty-seven per cent. are so. Of women of marry- ing ages—i.e., between twenty and forty—fifty-eight per cent. are married, thirty-nine per cent. are spinsters, and three per cent, are widows. Or, to place it in a succincter form still, three are married and two are single out of every five. . . . “Now it is to be presumed that of the million and a half of adult women who are spinsters, upwards of a million, probably a million and a quarter, would have been married if they could : that is, if they had had offers, and eligible offers; if they had not had more pressing ties and obligations; if the men who proposed had been able to maintain them, or if they had not feared falling into a lower grade of comfort or society; or if, in some way or other, marriage were either not out of their reach, or had not to be bought too dear. In other words, the difference between the four or five per cent, who Must remain in celibacy, and the twenty-seven or thirty-nine per cent, who Do, is the measure of our divergence from a thoroughly natural, sound, healthy, social condition. We scarcely see how this inference can be evaded or invalidated. “But these figures do not give us accurately the full measure of the evil we are signalising; mere figures never can. An inordinate proportion of these involuntary spinsters is to be found in the upper and upper middle ranks—in what Basil Hall used to call the * Marriage, viz., in as far as dominated by Social-Industrial Conditions. * “North British Review,” December, 1867: “The Social Sores of Britain.” Man's Spirit and Mind Involution and Evolution. I 17 spending classes, in what we are accustomed to regard as the “easy classes, and what would be the easy classes were our ideas rational and our life worthy. . . . “No one who knows anything of the ranks of which we speak can fail to see that marriage for at least half, perhaps a majority of their women, is becoming rather an improbability than otherwise; but only those who see into the interior life of those ranks can be fully aware of all the misery, the deterioration of charaćter, the loss of health, the bitterness of feeling, to say nothing of actual vice and sin, which spring out of, or are connected with, this unnatural state of things. It is a positive and a growing social gangrene, which is eating very deep into the heart of the nation, and the various symptoms of the malady reaff upon and aggravate each other. It is unnatural, and nature always avenges herself for any departure from her instinčís and her rules. . . . The mischievous operation of this enforced celibacy is multifarious : we can only glance at a few of its manifestations; some of them it is even difficult to hint at. We need not say much of its effect on health and temper; the vićtims themselves know a little of this; mothers know or guess at something more; physicians only are or can be fully conscious of the depth or prevalence of the mischief. . . . Nay, we have been assured by those who have good means of knowing the facts, that there are mischiefs and insurgencies arising out of the evil we have signalised which it is not easy to speak of, and which it is impossible to prove; but we believe it is so, and we should be astonished were it otherwise,” From all which the Moral has to be drawn that “it by no means follows that because the life-long union of one man and one woman should be the normal and dominant type of inter- course between the sexes, it should be the only one, or that the interests of society demand, that all connections should be forced into the same die. Connections which were confessedly only for a few years have always subsisted, side by side with permanent marriages; and in periods when public opinion, acquiescing in their propriety, inflić’s no excommunication on one or both of the partners, when these partners are not living the demoralising and degrading life which accompanies the consciousness of guilt, and when proper provision is made for the children who are born, it would be, I believe, impossible to prove by the light of simple and unassisted reason, that such connections should be invariably condemned. . . . In the immense variety of circumstances and charaćters, cases will always appear in which, on utilitarian gronnds, they might seem advisable. . . . and the legislators of the (Roman) empire distinétly recognised these connections, and made it a main object to authorise, dignify and regulate them.”— LECKY's European Morals, pp. 369-70. A VICTIM. “One more unfortunate Past all dishonour, Whilst wonderment guesses Weary of breath, Death has left on her Where was her home * Rashly importunate, Only the beautiful. Gone to her death. P Take her up tenderly, Still for all slips of hers Who was her father - * 2 tº Who was her mother Lift her with care ; One of Eve's family, º iº g ~. Had she a sister Fashioned so slenderly, Wipe those poor lips of hers, & * tº Had she a brother * Young, and so fair. Oozing so clammily. Make no deep scrutiny Loop up her tresses Or, was there a dearer one Into her mutiny Escaped from the comb, Still, and a nearer one Rash and undutiful ; Her fair auburn tresses . . . Yet, than all other ”—HooD. II 8 Man's Spirit and Mind Involution and Evolution. PLATE III. UPPER SECTION. LEFT-HAND DIAGRAM, OR INvolution AND Evolution of PATRIOTISM's SyMPATHY-OF-FRIENDSHIP. SYNTHETICAL READING OF THE DI AGRAM. Man's Spirit-Companion-ship of Fellow-ship and Brother-hood, and Concomitant Mind- OEconomics of Co-operation and Edification, are the Co-ordinate Bi-Polar Axes of the Involution and Evolution of Patriotism's Sympathy-of-Friendship, and Pivot Conjointly on an Involution and Evolution of Community of the Major Mode Social and Minor Mode Industrial. And Social Community, as the Major Mode, or Correlative of Man's Spirit- Companion-ship of Fellow-ship and Brother-hood, has as Negative Pole or Basis, the Con- viviality-of-Fellow-ship, and as Positive Pole, the Congeniality-of-Brother-hood;—whilst Industrial-Community, as the Minor Mode, or Correlative of his Spirit-Companion-ship of Fellow-ship and Brother-hood's Concomitant Mind-OEconomics of Co-operation and Edification, has as Negative Pole or Basis, a Joint-Stock-of-Co-operation, Concomitant of the Conviviality-of-Fellow-ship, and as Positive Pole, a Joint-Interests-of-Edification, Concomitant of the Congeniality-of-Brother-hood. Man's Spirit and Mind Involution and Evolution. II 9 ANALYTICAL READING OF THE DIAGRAM. 96. CoMPANION-SHIP-Spirit. N. P. Fellow-ship. P. P. Brother-hood. Primary Bi-Polar Axis of Involution and Evolution of the Sympathy-of-F riend-ship. (Pl. II. Completed. Left-hand Diagram.) We say such and such, are great companions, or great friends, indifferently. Also, if boys, that they are play-fellows, and finally perhaps, quite like brothers. Companionship signifies moreover literally “a breaking and eating of bread together,” and the breaking and eating of bread together, may indeed be considered as the especial characteristic of fellowship and brotherhood, and although Webster derives the word from con and pamnus, a cloth or flag, and makes a ‘companion’ one who is under the same standard, the difference is of no moment, for Soldiers and sailors constantly break and eat bread together. 97. Mind-OEconoMICs. N. P. Co-operation. P. P. Edification. Secondary Bi-Polar Axis of Involution and Evolution of the Sympathy-of-Friend-ship, or Concomitant of its Companion-ship-Spirit-of-Fellow-ship and Brother-hood. “Economics must be constantly regarded as forming only one department of the larger science of Sociology in vital connection with its other departments and with the moral synthesis which is the crown of the whole intellectual system. We have already sufficiently explained the philosophical grounds for the conclusion that the economic phenomena of society cannot be isolated, except provisionally from the rest,--that, in fact, all the primary social elements should be habitually regarded with respect to their mutual dependence and reciprocal actions. Especially must we keep in view the high moral issues to which the economic movement is subservient, and in the absence of which it could never in any great degree attract the interest or fix the attention either of eminent thinkers or of right-minded men. The individual point of view will have to be subordinated to the social; each agent will have to be regarded as an organ of the society to which he belongs and of the larger society of the race. The consideration of interests, as George Eliot has well said, must give place to that of functions. The old doćtrine of right, which lay at the basis of the system of ‘natural liberty,’ has done its temporary work; a doćtrine of duty will have to be substituted, fixing on positive grounds the nature of the social co-operation of each class and each member of the community, and the rules which must regulate its just and beneficial exercise. “Turning now from the question of the theoretic constitution of economics, and viewing I 2 O Man's Spirit and Mind Involution and Evolution. the science with respect to its influence on public policy, we need not at the present day waste words in repudiating the idea that “non-government’ in the economic sphere is the normal order of things. . . . . Social exigencies will force the hands of statesmen, whatever their attachment to abstraćt formulas; and politicians have practically turned their backs on laisser faire. The State has with excellent effect proceeded a considerable way in the direction of controlling, for ends of social equity, or public utility, the operations of individual interest. The economists themselves have been for the most part converted on the question; amongst theorists Mr. Herbert Spencer finds himself almost a vox clamantis in deserto in protesting against what he calls the ‘new slavery' of government interference. He will protest in vain, so far as he seeks to rehabilitate the old doćtrine of the economic passivity of the State. But it is certainly possible that even by virtue of the force of the re-action against that doćtrine there may be an excessive or precipitate tendency in the opposite direction. With the course of produćtion or exchange considered in itself there will probably be in England little disposition to meddle. But the dangers and inconveniences which arise from the unsettled condition of the world of labour will probably from time to time here, as elsewhere, prompt to premature attempts at regulation. Apart, however, from the removal of evils which threaten the public peace, and from temporary palliations to ease off social pressure, the right policy of the State in this sphere will for the present be one of abstention. It is indeed certain that industrial society will not permanently remain without a systematic organisation. The mere conflićt of private interests will never produce a well-ordered Commonwealth of Labour. Freedom is for society, as for the individual, the necessary condition precedent of the solution of practical problems, both as allowing natural forces to develop themselves and as exhibiting their spontaneous tendencies; but it is not in itself the solution. Whilst, however, an organisation of the industrial world may with certainty be expected to arise in process of time, it would be a great error to attempt to improvise one. We are now in a period of transition. Our ruling powers have still an equivocal charaćter; they are not in real harmony with industrial life, and are in all respects imperfectly imbued with the modern spirit. Besides, the conditions of the new order are yet imperfectly understood. The institutions of the future must be founded on sentiments and habits, and these must be the slow growth of thought and experience. . . . . What is now most urgent is not legislative interference on a large scale with the industrial relations, but the formation, in both the higher and lower regions of the industrial world, of profound convićions as to social duties, and some more effeffive mode than at present exists of diffusing, maintaining, and applying those convićions. . . . . The industrial reformation for which western Europe groans and travails, and the advent of which is indicated by so many symptoms (though it will come only as the fruit of faithful and sustained effort), will be no isolated fact, but will form one part of an applied art of life, modifying our whole environment, affečing our whole culture, and regulating our whole conduct—in a word, consciously directing all our resources to the conservation and evolution of humanity.”— Encyc. Britannica, 9th ed., p. 400, “Political Economy.” Man's Spirit and Mind Involution and Evolution. I 2 I 98. CoMMUNITY. Pivotal Involution and Evolution of the Sympathy-of-Friendship's Companion-ship-Spirit of Fellow-ship and Brother-hood, and Concomitant Mind-OEconomics of Co-operation and Edification. “Friendship and the just appear, as was said at first, to be conversant with the same things, and between the same persons ; for in every Community there seems to exist some kind of just and some kind of friendship. Thus soldiers and sailors call their comrades friends, and so likewise those who are associated in any other way. But as far as they have anything in common, so far there is friendship; for so far also there is the just. And the proverb, that the property of friends is common, is correct; for friendship consists in community ; and to brothers and companions all things are common, but to others, certain definite things, to some more, to others less; for some friendships are stronger, and others weaker.”—ARISTOTLE's Ethics, p. 219. By A. W. BROWNE, M.A. Bohn's Classical Library. 99. SocIAL-CoMMUNITY. N. P. Conviviality-of-Fellow-ship. P. P. Con-geniality-of- Brother-hood. Major Mode Involution and Evolution of the Pivotal Community, or Correlative of the Sympathy-of-Friend-ship's Spirit-Companion-ship of Fellow-ship and Brother-hood. The following extračt from a paper on the advantages of Co-operative-House-holding (Conviviality-of-Fellow-ship) may be considered as the thin edge of a wedge, which is being daily driven more and more home in the direction of the Social Community of the Diagram: – “For some years past the growing expense and troubles of ordinary house-keeping have driven thoughtful people to consider whether the great principles of Association and Co- operation are not as applicable to domestic as to commercial undertakings. To-day the existence of several more or less successful attempts to carry the idea into pračtice shows that the subjećt has outgrown its purely speculative phase, and is therefore entitled to be considered one of the practical problems of the age. “Notwithstanding, however, that there is a great and fast-growing interest taken in the subječt, more especially by harassed and weary housekeepers, there is still no little misconcep- tion abroad as to the character and scope of Co-operative housekeeping, not only on the part of the public, but even on the part of some of those who have practically tried to solve the problem. - * “The political good is justice ; for this, in other words, is the interest of all.”—ARISTOTLE's Politics, b. iii. ch. xii. R I 2.2 Man's Spirit and Mind Involution and Evolution. “The misconceptions most prevalent with the public seem to have arisen partly through the fault of those who have advocated the scheme as primarily a social or even Socialist reform or revolution, which has been quite sufficient to excite the prejudices and antagonism of numbers; and partly from the natural instinét on the part of those to whom the idea is newly presented to judge the new scheme by past experience of no inviting kind acquired in ordinary boarding-houses, hotels, or barracks. On the other hand, those who have made unsuccessful, or partially successful experiments have altogether overlooked, or insufficiently apprehended at least, some of those conditions which I hope in the present essay to show are absolutely essential to the successful working of the system. My object is to present the inception and gradual growth of the scheme merely as the application of well-known economical principles to domestic living, from which indeed, as from the introdućtion of steam, certain social advantages may or may not incidentally arise, but which are not necessary to its success. “In pursuit of this purpose it is my intention to try and bring out those features and conditions which I believe to be absolutely essential to the successful working of the scheme in its various stages, rather than to draw a fancy sketch of the ideal Co-operative Mansion, or to describe one or more of the actual experiments which are now being made in and about London. “The first idea which seems to spring up in the minds of those who desire domestic economy and efficiency—two phases of the same thing—is how clumsy, how troublesome, how extravagant are private kitchens and cooks, with their paraphernalia. Could not we, with a well-arranged kitchen, cook for several ordinary families, with a great economy in plant, fuel, wages, and perhaps marketing; or, to put the question conversely, is it not clear that if several families club together to engage a common cook, kitchen and appurtenances, their table expenses would be very materially reduced It requires no argument to answer such questions in the affirmative, and, unless I am misinformed, several attempts have been made to aćt on this conclusion, with almost, if not altogether complete failure . . . . where only a few families have been concerned—the economical advantages being out-weighed by difficulties con- nected with the joint-management, and those arising from differences of means and tastes. It is clear, however, that if ten associated families could, theoretically, be served with their food more economically than ten individual families, then, on ordinary wholesale principles, one hundred families could be served more cheaply than ten, and so on up to that point at which the most expensive employés and articles of plant would need to be doubled. Then we may safely assert that largeness of scale is almost essential for economy, and is absolutely essential for harmony and pračical efficiency. For largeness of scale not only guarantees the possibility of meeting various means and tastes, but what is of even greater importance, it postulates pro- fessional, that is, paid management, which at once disposes of the difficulty of joint manage- ment by the lady heads with their different qualities and capacities. “Such a scale, however, as would afford the desired variety in the fare, and would Mam's Spirit and Mind Involution and Evolution. I 23 economically support trained professional management, would demand for economy and efficiency that it should be carried on under conditions especially adapted to its largeness, and therefore a suitable kitchen and appurtenances would be required. We have thus aimed at the establishment of an associated kitchen, which, dispensing with private cooks and their appurtenances, may be said to mark the First Stage of Associated Housekeeping.” Second Stage of Associated Housekeeping. The Second Stage of Associated Housekeeping supposes the abolition of the private house-service as well as the private kitchen, and thence also a better system of architecture than that which prevails actually: supposes “a mansion so built as to secure the greatest economy and comfort in its individual apartments or dwellings,” and which, together with the associated kitchen and staff, will constitute the Associated Mansion—“not indeed fully developed, but sufficiently complete for practical working. No sooner, however, is the idea of such an associated mansion grasped, than we jump to the conclusion that, in the interests of economy, a coffee-room or general dining-room would be, if not an essential, at least a desirable feature of such an establishment; for it is obvious that the one, two, or five hundred meals cooked in the common kitchen could be much more cheaply served in one or two large rooms than in as many rooms as there were meals. . . . If my argument so far is sound, it may be stated as an axiom that the Associated Mansion, like the Kitchen, must be at least on a scale large enough to support professional management, and from that point, within certain very wide limits, we may say the larger the scale the greater the economy and efficiency; and, subject to being built with due regard to the essential conditions of size, and of the dwellings being so grouped as to afford the greatest privacy compatible with the efficient and economical working and administration of the whole, the Co-operative mansion may take any form or shape which the ingenuity of architects may be able to devise.” Questions of general administration and other connected matters having ſeen discussed, Mr. Fisher concludes as follows:– - “I have now endeavoured to describe, as shortly and clearly as possible, the natural rise and growth of the idea of Co-operative Housekeeping, showing that it is no Socialist Utopia, but merely the application of modern economical principles and mechanical appliances in a somewhat new direction. I have sought to demonstrate that the conditions absolutely essential to success are, first, largeness of scale; secondly, the retention of domestic privacy by separation of the board and dwelling departments ; and thirdly, its administration on at least modified co-operative, and not on purely commercial principles. These conditions are, I believe, equally demanded by, and equally applicable to all stages of the system, from the establishment of Co-operative Kitchens up to the creation and administration of that ideal Co-operative Mansion of the, I I 24. Man's Spirit and Mind Involution and Evolution. trust, not very distant future, which, presenting to the world an imposing and even splendid exterior, shall offer to its one or two thousand members the individual enjoyment of a great variety of dwellings, differing in the number, size, and position of their rooms according to the wants, taste, and means of their tenants, together with the common enjoyment of spacious, well-warmed, well-ventilated halls, corridors, and staircases, of lifts, of the services of porters, commissionaires, and call-boys, of firemen and watchmen; which shall offer the means of using a steam laundry, a special post and telegraph office, of Turkish and other baths and lavatories, of a kinder-garten, and of an hospital suite ; which shall offer the opportunity of enjoying large and small drawing and dining rooms, of music, dancing, and card-rooms, of libraries and reading-rooms, of smoking and of billiard-rooms, in which the individual members and families may either enjoy more completely than is now possible that amiable Social isolation and exclusiveness which we are told is so dear to the true Briton; or, on the other hand, may, without extra trouble or expense, enjoy as much as they wish of the society of their fellow-members—the whole, if conduffed on true co-operative principles, to be obtained at a smaller cost than we now pay for our unsatisfactory dwellings and servants, and with the further gain of an almost complete freedom from household cares. “It is asserted that English people are too conservative to adopt so fundamental a revolution in the ideas of dwellings and housekeeping. I answer, the facts show the contrary. Not only are great numbers of people, some from necessity, others from choice, more and more living in boarding-houses, hotels, and flats, but the continued success of the well-known mansions in Grosvenor Gardens for the past ten years, of the kindred erections in Vićtoria Street and elsewhere, which are being repeated, with modern improvements on a considerable scale, as well as the great success of the vast pile at Queen Anne's Gate, is sufficient proof that the British public is ready largely to avail itself of such dwellings and style of living as more or less closely approach the idea of Co-operative Housekeeping, which it has been my obječt rather to put on a pračtical basis than to argue its advantages at length. “Though I have discussed the question in this essay as if it were one purely affecting the upper middle and upper classes, with whom it must probably begin, yet the system is even more desirable for the lower middle and lower classes, who are, I believe, relatively more wastefully lodged and fed than their richer neighbours. It is true that the less educated are more prejudiced and less capable of clubbing together than the better educated classes: but, judging from the success which has attended the efforts to get the artisans to give up their little homes or hovels for homes in blocks, it will not, I venture to say, be very long before they will see the economic advantages of a common kitchen, and the social advantages of a club-room, which would probably prove a successful and healthy rival to the public- house. . . . In conclusion I venture to say that I have the strongest reasons for believing that if the public can only once fairly grasp the idea that Co-operative Housekeeping is no social chimera, but is merely a recombination of the soundest and most successful facts, it will not be long before Co-operative Mansions are not only very common, but will be regarded as Man's Spirit and Mind Involution and Evolution. I 25 among the very best investments in real property.”—Nineteenth Century Review, Sept. 1877, “The Practical Side of Co-operative Housekeeping.” Ioo. INDUSTRIAL-CoMMUNITY. N. P. Joint-Stock-of-Co-operation, Concomitant of the Conviviality-of-Fellow-ship. P. P. Joint-Interests-of-Edification, Concomitant of the Congeniality-of-Brother-hood. Minor Mode Involution and Evolution of the Pivotal Community, or Correlative of the Sympathy-of-Friendship's Companion-ship-Spirit of Fellow-ship and Brother-hood's Concomitant Mind-OEconomics of Co-operation and Edification. “Seldom have popular interest and sympathy been more strongly stirred in regard to any great national evil than in the recent agitation concerning the habitations of our poorer classes in London and other large cities. The first point, no doubt, was to compel attention to the existing state of things. . . . . It is something gained to have made it impossible any longer to shut one's eyes to the facts. But the next point is to make equally evident the use- lessness of such exposure, or of the sternest denunciations, and even of the most stringent benevolent and legal measures for reform, unless practical steps are at once taken for remedying the evils by removing their causes. . . . . “The remedy, unquestionably, seems to be to turn back the tide from town to country by finding employment for its seekers, profitable to themselves and the community, where they can be decently housed and fairly well remunerated. This can be done by two methods: First, by employment in cultivating Co-operative Farms, or by cottage farms and allotments, on the land which at present in many districts seems likely to go out of cultivation. . . . . Secondly, by providing, indoors as well as out of doors, industrial occupation for those who desire to have it when thus settled on the land. It is in the combination of various trades and manu- fačures (which can be carried on indoors by persons of various ages and both sexes) with outdoor occupations that the solution of our difficulties may be found; for the two employments, naturally, profitably, and healthfully supplement one another. There is no earthly reason why a large number of trades now carried on in close, reeking quarters, amid intolerable physical and moral evils, should not be followed in the pure air and wider space of “Village- Communities,” except the utterly insufficient reason that various capitalists have at present got their establishments in London and its suburbs. The workers must be near their work, but their work may also be brought near to them. Are not chairs just as well made in High Wycombe as they could be in Old Street Road, Finsbury and are not the men and women, boys and girls, engaged in the manufacture there, far happier, healthier, and under incom- parably better moral conditions than in the back slums of Bermondsey Why should not a large amount of cabinet-making, wood-carving, watch-making, tailoring, shoe-making, I 26 Man's Spirit and Mind Involution and Evolution. envelope-making, papier-maché work, rope-making, canvas-bag and sack-making, book- binding, etc., be done in villages, where the workers could be decently housed, could supplement their wages, and promote their physical and moral well-being by occasional gardening, or by supplying the great demand for fowls and eggs, attending to a dairy, cultivating vegetables, fruit-trees, and even making ‘jam Paper-making, straw-plaiting, and lace-making have long been country manufactures, printing is frequently now relegated to country towns. It has never been found necessary that the glove manufacture should be carried on in great cities; and in the little Somerset town of Yeovil the glovers have found gardens and “allotments’ both useful and pleasant. When owing to bad seasons, sickness and death among stock, falling markets, etc., the cottage farm or garden makes poor returns, the indoor manufacture may be specially remunerative, or at all events compensatory, and vice versa; while in winter, when there need be very little to do on the bit of land, the handicraft would be a great resource. In short, the alternations of the seasons, of the weather, of day and night, the value of out-door exercise for those much engaged in sedentary occupations, the general need, in fact, of a compensation-balance in our Social arrangements as well as in a chronometer—all point to some such methods as are now suggested to bring our industrial arrangements into harmony with the designs of Providence—methods that would relieve at once the congestions in our large towns and the crying wants of those who, alike in the country and the towns, ask for work that they may live, and ask to live near their work. The tide of population must be turned back from the cities to the fields, and remunerative work secured in conjunction with healthy, decent dwellings. . . . . “In a village community not only would one of the greatest hindrances in London to domestic happiness be obviated, viz., the great distances that must be travelled by workmen to their work if they escape from crowded neighbourhoods, but the same is true with regard to re-creation and instruction. The leóture and concert-hall, public-library, technical and other classes, baths and wash-houses, cricket and football grounds, fives’ courts, workmen's social clubs, meetings for business, places of worship, might all be within a short distance from the home. The clubs and concert-halls, moreover, would render public-houses and music-hall drinkeries unnecessary, and one of the greatest sources of temptation, of pauperism, insanity, and crime, would thus be cut off. . . . . “But how are we to begin realising all these pleasant visions : What is the first immediate step to ‘turn the tide’? Get the land of course whereon to build your village, and then build there instead of in London or in large towns. The waste ground in London can generally be much more profitably employed than for workmen's dwellings, and that is one great source of delay and expense in providing them. Then to afford shelter for the workmen engaged in building cottages, to relieve the immediate terrible state of things in London, and to give time for clearing away the rookeries, erect huts and pitch tents for all who are willing to come into the country during the summer months as fast as employment can be given them on the land, or otherwise. Take the hop-picking season as evidence of Man's Spirit and Mind Involution and Evolution. I 27 the willingness of the London poorer classes to ‘rough it' for a time in order to obtain a living; and then look back to the admirable skill and fertility of resource with which outdoor employment was found for Lancashire cotton-spinners in the cotton famine, as well as to the rapidity with which Ioo,ooo men were hutted in the Crimea, and no insignificant number at Aldershot. Have we lost all our Teutonic organising power “But the basis of any movement for the objects now advocated of course is Capital. Will that be forthcoming We do not think there need be the slightest doubt on the score. If the various Societies, companies, and trusts now employed in ‘improving or increasing’ the dwellings of the poor would begin devoting only a portion of their funds to build in rural instead of in metropolitan districts, and erecting comfortable village homes in the midst of gardens and farms for those who want both work and homes, the tide of population now putrefying in foul and miserable ‘ slums, under the unnatural accumulation there of labour, pauperism and crime, would be rolled back from town to country, and the root of the mischief would be cut. . . . . . “In conclusion. There can be no doubt that for the success of this movement much— very much, under existing land tenures—would depend on the land owners. . . . We are not concerned at this time to discuss the rights of the people to a share in the soil of their own country, or to proclaim the equal power of an Aćt of Parliament to take land for a village settlement or to evićt many thousand families to make a clearance for railways in the midst of a crowded population. But it is well to remember that there is a wild, famishing cry beginning to go up to Heaven, a growing desperate ‘land-hunger' among the masses roused by many causes, especially by the rents and the quality of town habitations, and fostered or guided by the writings of Henry George, Herbert Spencer, Alfred Wallace, and others. It is a cry which has to be reckoned with, however unjust or unreasonable some may deem it. But . we believe that nothing would tend more powerfully to still it, and to give time for calm consideration, and for a peaceful, equitable solution of the whole ‘Land question’ in all its complicated bearings, than enabling the people to find themselves rapidly and judiciously relieved of the fearful pressure of landlordism, felt alike in crowded dens and deserted fields. Give them the means of enjoying a healthy and happy existence in village homes, cottage gardens, and farms, at their work and in their play, at a reasonable price on the soil of their native land, and we think we know enough of the charaćter of the English working classes to say that then they will not lend themselves to any dishonest or violent schemes for redressing past wrongs or securing prospective plunder. But the tide must be turned—homes and work and recreation in adequate abundance and of rightful quality, must be secured to them—and promptly—or no man can answer for the consequences. For centuries we have been adding house to house and street to street in towns, and field to field on large estates in the country, under what, judging by its fruits, seems to have been a demoniac impulse, instead of establishing seats of industry in village communities. It will be well for this kingdom if we can retrace our steps ere it be too late.”—Re-housing of the Industrial Classes; or, Village Communities versus Town Rookeries, by REv. HENRY Solly. I 28 Man's Spirit and Mind Involution and Evolution. PLATE III. UPPER SECTION. RIGHT DIAGRAM, OR INvolution AND Evolution of PATRIOTISM's PUBLIC-SPIRIT-OF-AMBITION. SYNTHETICAL READING OF THE DIA GRAM. Man's States-manship-Spirit of Grouping and Serial-Grouping, and Concomitant Mind- Polity of Village, and Town, or State, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of Patriotism's Public-Spirit-of-Ambition, and Pivot-Conjointly on an Involution and Evolution of Government, of the Major Mode Social, and Minor Mode Industrial. And Social-Government, as the Major Mode, or Correlative of Man's States-manship- Spirit of Grouping and Serial-Grouping, has as Negative Pole or Basis, the Domesticity-of- Grouping, and as Positive Pole the Federation-of-Serial-Grouping;-whilst Industrial- Government, as the Minor Mode, or Correlative of the States-manship-Spirit of Grouping and Serial-Grouping's Concomitant Mind-Polity of Village and Town, or State, has as Negative Pole or Basis, a Steward-ship-of-Village, Concomitant of the Domesticity-of-Grouping, and as Positive Pole, an Ad-ministration of Town or State, Concomitant of the Federation-of-Serial- Grouping, Man's Spirit and Mind Involution and Evloution. I 29 ANALYTICAL READING OF THE DIAGRAM. IoI. STATES-MANSHIP-Spirit. N. P. Grouping. P. P. Serial-Grouping. Primary Bi-Polar Axis of Involution and Evolution of the Public-Spirit of Ambition. (Pl. II. Completed. Right-hand Diagram.) “Had there been no common points of resemblance between the innumerable objects met with in nature, man must have continued in a state of helpless ignorance. He would have felt in much the same way, as when carried into a large ware-room, where all the articles are in confusion, or rather where every article is incapable, even by the greatest pains, of being arranged with any other. But we find nature, instead, full of an order, which can be observed by man. By means of common points of resemblance, the objects can be grouped and classified for the assistance of the memory, and for the pračtical purposes of experience. Here, again, let us remark the wonderful adaptation of mind to matter. The human mind is so constituted as to be able and disposed to observe relations, and especially resemblances, and so to group objects into classes by means of these relations. There is thus, on the one hand, a tendency in the human mind to arrange and classify, and on the other hand, the objećts around us have multiplied relations one towards another, affording befitting exercise for the intelle&tual faculty, and enabling it to dispose all individual substances into a SERIES-OF- GROUPs, and to connect all nature in one sublime system. It may be interesting to trace this ordination and sub-ordination, and to observe how it prevails most in those natural objects with which man is most intimately connected, and on which his welfare specially depends.”— Prof. JAMES McCosh, Method of the Divine Government, p. 1 14. >}< But how has it happened that the Professor having got so far, did not take the further step of observing that men themselves group and fall into Series-of-Groups in accordance with Affinities and Homo-geneities, their Occupations and Dispositions, their Personalities and Charaćters ? How is it that he didn't call attention to the fact of Charles Fourier's Theory of Universal Unity being based upon what he considered his grand discovery, and which whilst promulgated so long ago as 1808, is given as follows in the School's publication of 1840, tome ii. p. 19. - “The Series-of-Groups is the mode generally adopted by God, in the distribution of the kingdoms of created things. Naturalists in their theories and tables, have admitted such distribution unanimously; they could not have diverged from it, without being in schism with nature, and falling into confusion. - “If the passions and charaćters of men were not subjected like the kingdoms of Nature to the distribution by Series-of-Groups, man would be out of Unity with the Universe, there S I 3O Man's Spirit and Mind Involution and Evolution. would be duplicity of system, and incoherence of the Material and Passional. If man would attain to Social Unity, he must seek for the means in the regimen of the Series to which God has subjected all Nature.” Therefore to sum up what precedes, the argument stands thus :-That the heading of States—manship-Spirit, has to be read as the Status-of-Manship-Spirit, or as the Spirit-Principle which is constantly working in man, in the direction of an inauguration of the state of Serial- Grouping which can alone raise him to the full status of his Man-hood, and elicit fully its Virtue. This is the whole secret of Fourier's so much belied Theory, and is it not most astonishing that the work of Professor McCosh should have got to its 8th edition, with what may be likened as regards the Series-of-Groups part, to a rehearsel of the play of Hamlet, with Hamlet left out 2 Io.2. Mind–Polity. N. P. Village. P. P. Town or State. Secondary Bi-Polar Axis of Involution and Evolution of the Public-Spirit-of-Ambition, or Concomitant of the States—manship-Spirit of Grouping and Serial-Grouping. “That Society, then, which Nature has established for daily support, is a family (or Domestic Group). But the Society of many families (Series of Domestic Groups), which was instituted for lasting and mutual advantage, is called a Village . . . and when many Villages join themselves perfectly together into One Society (Federation-of-Serial-Grouping), that Society is a State (polis), and contains in itself, if I may so speak, the perfection of inde- pendence; and it is first founded that men may live, but continued that they may live happily. For which reason every State is the work of nature, since the first Social ties are such ; for to this (the complete State-of-Man-Ship) they all tend as to an end, and the nature of a thing is judged by its tendency. For what every being is in its perfect state, that certainly is the nature of that being, whether it be a man, a horse, or a house ; besides, its own final cause and its end must be the perfection of anything; but a Government complete in itself constitutes a final cause, and what is best. Hence it is evident that a State is one of the works of nature, and that man is naturally a political animal; and that whosoever is naturally, and not accidentally, unfit for society, must be either inferior or superior to man. . . .”— ARISTOTLE's Politics, Bohn's Classical Library, pp. 5-6. 3& The fact of the natural tendency of men to distribute themselves into Groups and Series- of Groups, being thus confirmed, the question remains, whether this newer knowledge, or, viz., that such Grouping and Serial-Grouping is not a mere accident of which no notice need be taken, but a tendency of the greatest import, may not, aided by our superiority over Aristotle's times as regard industrial instrumentalities, benefit us immensely : Man's Spirit and Mind Involution and Evolution. I 3 I “Two general laws appear to operate upon the location of families—one tending to their equable diffusion, the other to their condensation round certain centres; thus Families cluster round a certain point, and Villages are formed. In conformity with the same law, these Villages form round other centres, and Towns are formed; and these again, at wider intervals, round other centres, and Cities are formed. “‘Conceive,’ says the Report, ‘58,320 square miles, the area of England and Wales, divided into 583 squares, each containing twenty-five square figures of four square miles; a Market Town in the central square containing 15,501 inhabitants, and the twenty-four similar squares arranged symmetrically around it in Villages, containing churches and chapels and houses, holding in the aggregate 16,000 inhabitants. Now imagine the figures to be of every variety of form as well as size, and a clear idea is obtained of the way that the ground of the Island has been taken up and is occupied by the population.”—CHESHIRE's Results of the Census of Great Britain in 1851. Iog. Gover NMENT. Pivotal Involution and Evolution of the Public-Spirit-of-Ambition’s, States—manship-Spirit of Grouping and Serial-Grouping, and Concomitant Mind-Polity of Village and Town. “Where men are united in Groups there arises from their union the necessity of action on behalf of the group. That part of Society which attends to the business of the whole is the Government.”—Encyc. Britannica, 9th edition, “Government.” And in this connection an outrageously old-world contention of the Rev. Mr. Kaufmann– “Socialism” p. 128—has to be remarked upon :- - “But the chief objection against the whole system (Fourier's) is, that the Association principle, as here applied to the organization of labour, is perfectly Utopian. The Societary communities are supposed to act under authorities who have no power whatever. They group themselves, like atoms of water are crystallized when the freezing-point has been reached, of their own accord round a centre; and the whole empire of the world under its uniarch' is thus held together without force, a sort of ‘comfortable anarchy' reigning supreme. A system which, in its contempt for pure politics, goes so far as to attempt found- ing a cosmopolitan harmony on universal anarchy is as impracticable as it is absurd.”— KAUFMANN’s Socialism, p. I 28. But, Mr. Kaufmann, if the Societary Communities group themselves ºf their own accord, round a centre, does not that imply that they invest that centre with an authority and power for their good and against evil which they will back up or support with all the force they them- selves possess? Does their grouping of their own accord round a centre prevent them having courts of justice, constables, and even prisons, should it be deemed advisable 2 Does not I 32 Man's Spirit and Mind Involution and Evolution. Fourier even designate every Series besides the Little Horde and Little Band as Courts of Justice, and the Community at large as a Court of Appeal, with the means of enforcing its decisions?—and if no prisons are mentioned, they may be supposed possible should the Oneida forms of criticism be found insufficient. But further—What power have the Queen, Lords, and Commons of the Government of this country de jure, even at this very day, unless such as is intrusted to them by the Com- munity at large, and backed by its force? Is the real state of the Constitutional Government of the British Empire, then, after all, only a “comfortable,” or shall I say “uncomfortable anarchy ” Lastly, has Mr. Kaufmann never yet been able to understand that Fourier and his school are not revolutionists of the tabula rasa type, who think nothing can be done in the way of the new, until the old is completely swept away; but are of those who tend rather to engraft the new upon the old, and so to profit by the time-tried stability of the latter, until the new shall have been sufficiently matured. - And should their efforts be rewarded, and the villages and towns of every nation be finally and federally grouped of their own accord, as fully Co-operative Communities around Republican or Monarchical Centres of delegated power—will it be so very inconsistent with pure politics if these Centres should institute a higher federal Court of Arbitration, with a President, to be styled Uni-arch 2 Surely the writer of the lines quoted above must still hold by the Divine Right of Kings and of the Sabre as the only feasible and praiseworthy Mode of Government! IoA. SocIAL-Gover NMENT. N. P. Domesticity-of-Grouping. P. P. Federation of Serial-Grouping. Major Mode Involution and Evolution of the Pivotal Government, or Correlative of the States-manship-Spirit of Grouping and Serial-Grouping. The States-manship-Spirit of Grouping and Serial-Grouping which accompanied by a Mind-Polity of Village and Town, is continuously “steering” the vessel of Man's State in the way “it should go,” here tells him, that it is important he should determine how families may be clustered together so as to constitute the most orderly Village, and Villages so as to constitute the most orderly Town. Whether, viz., by a quasi-mechanical hap-hazard tumbling down together of house and house, family and family, regardless of any true count of house- hold or family requirements; or, by the plannings of an adequate Architecture, with its Crèches, Nurseries, Kinder-garten, play and educational grounds for infancy and childhood, its public and private rooms for adults, and all the other accessories of a Home-stead-of-Association. For he will find that on a sufficient comparison of the alternatives, of the former or Fraćtional- Man's Spirit and Mind Involution and Evolution. I 33 Family-System and the latter or Integral-Family-System' he will have to come to a conclusion which may be succinétly formulated as follows:— - I. That no state of GENERAL WELFARE can ever be attained whilst the Basis or Unit of the Social System is the frađional Family, or the Family, viz., of Two, Three, Four, or a few more members, for that such a Basis is too narrow, too insecure, too wasteful, too shifting, and altogether too unsuited to the higher destinies of Man for any sufficient Social super- structure. - 2. That the True Basis, the True Unit of the Social Fabric, is the Integral Family, or that composed of Two or Three Hundred associated Fraćtional Families—adequately housed, and adequately provided in all Social-Industrial respects. 3. That whilst the Transition from the former to the latter state, is actually already in progress, as witness the increasing number of plans for the improvement of our Houses-of- Aggregation and their coincident accessories, an important factor of the impending Social- Industrial re-organisation is still insufficiently recognized; or that, viz., of SERIAL-GROUPING, although the solution of the problems connected with the flexibility of such grouping, and those connected with the assurance of individual independence in conjunction with the Good of the Collective, or with the problems of a perfected Unitary Organisation may be considered as one and the same. Io 5. INDUSTRIAL-Gover NMENT. N. P. Steward-ship-of-Village, Concomitant of the Domesticity-of-Grouping. P. P. Administration of Town or State, Concomitant of the Federation-of-Serial-Grouping. Minor Mode Involution and Evolution of the Pivotal Government, or, Correlative of the States—manship-Spirit of Grouping and Serial-Grouping's Concomitant Mind-Polity of Village and Town or State. The following from the Rev. Mr. Kaufman's Socialism (p. 137), is given here because of its bearing on the questions of the Stewardship and Administration of the heading. “Whilst acknowledging the positive proposals, but more especially the critical value, of Fourier's system, we are very far from thinking his organisation of labour practical. His proposal of having social communities, of from eighteen hundred to two thousand members, is anti-economic with regard to the proper distribution of labour. The communities are too * “The introduction of a nomenclature which determines the aëtual Family-System as fractional, and therefore as necessarily imperfeót in itself, and as the basis of the Social-Superstructure” was claimed in my “Fraćtional Family” as that “which must popularise and bring home to all, and especially to the suffering—to the weary and heavy laden in Soul and Body, that the Evils to which they are subjećted, are inseparable from the actual or Fraćtional Family-System, and that the Integral Family-System, can alone free them from those Evils and inaugurate a Reign of Good.” I 34. Mam's Spirit and Mind Involution and Evolution. small for the exercise of Great Talent, and all the talent required in a well constituted Society is not likely to be found among so small a number of individuals. The dangers of waste, and the temptation to embezzlement, as well as the absence of the proper incitement to exertion, present the same drawbacks here which we observed to exist in communism. It is, moreover, too much to assume that all labour can be turned into enjoyment. It may be true of some few branches of industry and mental labour, but there are many others which require far stronger motives than a ‘passion' for work in order to find persons to perform them at all.” Let us follow these objećtions one by one. - 1°. “Communities of 1,800 or 2,000 members are too small for the exercise of Great Talent.” Does Mr. Kaufmann really mean to assert by this, that in every one of our affual Town- ships of about these numbers, some one Great Talent is always to be found; or, since such over-topping Talent is decidedly not to be found in every one of such Town-ships perhaps not in any, does he maintain, that their “organisations of labour” cannot but be “im- practicable?” 2°. “All the talent required in a well constituted society, is not likely to be found among so small a number of individuals.” - This objection calls “prima facie" for a repetition of the foregoing question, but the fact is that the case as put by Mr. Kaufmann is a gross case of “ignoratio elemchi,” or of a fighting with shadows, instead of with the real. For he assumes the case of an altogether isolated Community, in which some difficulty of drainage, or such like, has to be overcome, and which may necessitate reference to higher scientific experience and direction, than any to be found in such Community, whilst no other Community whether better provided with the required talent or not, is within speaking or telegraphing distance; whereas the correct assumption, as already pointed out (35) is a Co-existence of Numerous more or less federated Communities, even as in the present day, and in which the deficiencies of any one, are sure to be supplied from the fulness of some other. 3°. The next objection or that of “the danger of waste, and temptations to embezzle- ment” can be readily answered from Mr. Kaufmann's own writings, and most pertinently perhaps from his Socialism and Communism, p. 233, as thus :— “Most persons have heard of Boucicault's enormous general store in Paris . . . . which carries on twenty-four different branches of trade on the same premises, having under its employ no less than 2,000 persons, of whom 1,400 or 1,500 reside on the premises, while all are provided with board. There are four dining saloons, in which 25o assistants can take their meals at the same time. . . . . Saloons and billiard-tables are provided . . . . and in- struction is given in music, &c. . . . . There is a ladies' saloon where similar opportunities x 2 for self-improvement in literature and art are offered. . . . . Man's Spirit and Mind Involution and Evolution. I 35 “All more or less participate in the profits of the concern, and the shares rise in proportion to the position attained in the various grades of employment. As all are directly interested, there is a general desire to . . . . increase and enhance the profits. . . . . Every one of the twenty-four ‘chefs, or heads of departments, are trusted and experienced men, and meet for consultation in exceptional cases. The complex organization of so extensive a business requires a whole regiment of trustworthy cashiers, bookkeepers, secretaries, and others, who perform their task conscientiously and to the best of their ability, as their own personal interest is more or less linked to the prosperity of the firm.” Well, Mr. Kaufmann, do you mean to convey that M. Boucicault's “Two-thousand” have to be considered as altogether exceptional as regards trustworthiness, that trust- worthiness was born with them, and must if not yet dead, die with them —for in your sketch of the organization, intended to protećt against “waste and embezzlement’’ and increase profits, no single provision is mentioned, which is not amply represented in the Phalansterian plans. 4. “Absence of proper incitement to exertion.” Mr. Kaufmann doesn't tell us what he considers the proper incitements to exertion, but leaves us to infer, from his apparently deeming the incitements mentioned underneath insufficient, that the fit and proper incite- ments of men are the Whip and Want. g “All labour (amongst the Harmonians) is purely voluntary. . . . . Labour has indeed become so attractive that it is pursued with far greater eagerness than any field sports, or than any game with us. It is carried on through the means of Series and Groups (Series-of-Groups, or an Enchainment-of-Groups). A series is composed of a number of associates of similar tastes; it undertakes only one particular form of labour. It is constituted of a number of groups, each group applying itself to one special branch or subdivision of the work of the series. There are generally seven or nine persons in each group, and not less than seven or nine groups to each series (Series-of-Groups). The number of series in a phalanx is, of course, very considerable, at least one hundred and thirty-five, for every employment is carried on by its own special series. Every Harmonian is a member of a great variety, making his selečion according to his tastes. - “It is found that in this manner an eager rivalry is excited between the members of each group, between the various groups in each series, and between the corresponding series in neigh- bouring phalanxes. Labour, when stimulated in this manner, becomes a source of the keenest pleasure; but even thus it cannot be continued for too long without fatigue. Hence, every hour and a half or two hours, the Harmonian changes his employment,” if he so chooses. “If he has been engaged in the workshop, he proceeds into the fields, or to the gardens. If he is tired with out-of-door, or manual labour, he finds recreation in the library. He is rarely idle, yet he is never conscious that he is at work. However he is employed, it is a source of I 36 Man's Spirit and Mind Involution and Evolution. pleasure to him, and for that reason only does he undertake it. It follows from this that all labour engaged in is condućted by men who are passionately attracted to it; and it may easily be imagined how much more earnest and skilful it is than any to which we are usually accustomed.”—Fortnightly Review, November, 1872, p. 540, Article “Fourier.” 5. “Too much to assume that all labour can be turned into enjoyment.” Yes, direčily, and in the case of all, but not indirečily, and in the case of as many, as Nature's purposes require. “It is a leading principle among the Harmonians that no labour, however humble or repulsive, can be degrading. It is clear, however, that if such services are performed only by one class, that class will be inevitably treated as inferior. When once a badge of inferiority is attached to one description of labour, it will have a tendency to extend to others, till, in the end, the Harmonians would find themselves as badly off as we are, where all labour is more or less despised, and the idle and useless classes alone held in esteem. To children between nine and fifteen is confided the honour of averting this danger from Harmony. They are called the Little Horde, or God's Militia. It is observed that children have a natural taste for mud, and this merciful provision of nature is skilfully utilized. No compulsion is of course employed, and about one-third of the little boys, and two-thirds of the little girls, absolutely . refuse to join the Little Horde, and are enrolled in another order, called the Little Band. The Little Horde is divided into two orders: the one undertakes the dangerous work, the other the dirty. . . . They rise at three o'clock in the morning, and proceed to clean the stables, to remove impurites, to slaughter the animals, to mend the roads. (Great care is taken of their health, disinfečiants and other such like precautions are made use of in the case of the more noisome functions, and all suitable ablutions in every case, after work has been done.)" “The inducements to enter this order are very numerous. Youth is the age of self- sacrifice. The very existence of Harmony depends upon successfully breaking the neck of ancient servitude. Those who undertake to do so perform a service of the mature of religious duty, of devotion to God, of Charity to Mankind. They are rewarded by the respect of the entire Community, they are entitled to a seat within the sančtuary, they wear gorgeous uniforms, are mounted on ponies and become the best cavalry in the world. Besides this, they are charged with the execution of one function of a judicial charaćter. In Harmony animals are treated with great kindness and care; they are much better fed and lodged than our peasants. Instead of being driven by blows, they are taught to obey the sound of musical calls, and one uniform system prevails through the whole of Harmony. Great care is taken to avoid inflićting any unnecessary pain upon them, and whenever any cruelty is practised, the culprit is brought for trial before the Little Horde.”—Fortnightly Review, November 1872, “Fourier.” * I have here, as elsewhere, given the spirit in preference to the letter of the text, Fourier's critics often preferring a seeming grotesqueness of letter to showing forth the real goodness and fitness of the spirit. PLATE III. UPPER SECTION COMPLETED. OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMs. From p. 1 12. Cattää-of-3100t. PLATE III. UPPER SECTION COMPLETED. OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMS. From p. 1 18. From p. 98. ɺmpathy-of-friendship. From p. 104. Ubaritº-nt-kind-negå. From p. 128. — Publitºpitit-of-ambition. READING OF THE INTER-con NECTIONS OF THE SEPARATELY INvolved AND Evolved SUB-DIVISIONS OF THE FIVE-FOLD DIAGRAM. Thus the Kin-ship-Spirit-of-the-One-Blood, as the Negative Pole or Basis of Social-Virtue (Centre Dia- gram), connects immediately with the Spirit-Ethics and Mind-Deontology, or Social-Industrial Education of the Charity-of-Kind-ness (Lower Diagram); but the Solida- rity-Spirit-of-the-One-Flesh or Positive Pole of the same Social-Virtue, with the Sex-Spirit and Mind-Conjugality, or Social and Industrial-Marriage, of the Caress-of-Love (Upper Diagram); and so also The Justice-of-Common-Wealth, as Negative Pole or Basis of Industrial-Virtue, and Concomitant of the Kin-ship-Spirit-of-the-One-Blood; with the Companion- ship-Spirit and Mind-OEconomics, or Social-Industrial- Community of the Sympathy-of-Friend-ship (Left-hand Diagram); but the Equity-of-Common-Weal, or Positive Pole of the same Industrial-Virtue, and Concomitant of the Soli- darity-Spirit-of-the-One-Flesh; with the States-manship- Spirit and Mind-Polity, or Social-Industrial-Government of the Public-Spirit-of-Ambition (Right-hand Diagram). PLATE III. LEFT-HAND SECTION, OR FURTHER DEVELOPMENT OF THE LEFT-HAND DIAGRAM OF THE COMPLETED PLATE II. BETWEEN PAGES 3.2, 33. T 138 Man's Spirit and Mind Involution and Evolution. PLATE III. LEFT SECTION. CENTRE DIA GRAM, OR INvolution AND Evolution of REASON'S ATTENTION AND MEMORY. SYNTHETIC READING OF THE DIAGRAM. Man's Under-standing-Spirit of Apprehension and Comprehension, and Concomitant Mind-Judgment of Evidence and Verdićt, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of Reason's Two-fold Mode of Attention and Memory, and Pivot-Conjointly on an Involution and Evolution of a Truth-of-Reason, of the Major and Minor Modes of Faith and Verification. And Faith as the Major Mode, or Correlative of Man's Under-standing-Spirit of Apprehension and Comprehension, has as Negative Pole or Basis, the Belief-of-Apprehension, and as Positive Pole, the Trust-of-Comprehension;–whilst Verification as the Minor Mode, or Correlative of his Under-standing's Spirit's Apprehension and Comprehension's Concomitant Mind-Judgment of Evidence and Verdićt, has as Negative Pole or Basis, a Testimony-of- Evidence, Concomitant of the Belief-of-Apprehension, and as Positive Pole, an Affirmation-of- Verdićt, Concomitant of the Trust-of-Comprehension. Man's Spirit and Mind Involution and Evolution. I 39 ANALYTICAL READING OF THE DIAGRAM. Ioé. UNDER-STANDING-Spirit. N. P. Apprehension. P. P. Comprehension. Bi-Polar Axis of Involution and Evolution of Reason's Major Mode of Attention. (Plate II. Completed. Left-hand Diagram.) “The Reason and the Understanding have not been steadily distinguished by English writers. . . . . To understand anything is to apprehend it according to certain assumed ideas and rules. . . . . The reason is employed both in understanding and in reasoning,” (that is, in “judging” the sufficiency or insufficiency of the understanding).-WHEw ELL’s Elements of Morality, but the bracketed from (107). “We apprehend many truths which we do not comprehend.”—TRENCH, Study of Words. The Diagrammatic Reading of the heading will however probably be most distinétly put as follows:– My Reason's attention happening to be called to an object so far out at sea, that I cannot make out what it is—I ap-prehend it indeed as an ob-jećt, but do not under-stand it, or com-prehend it as any definite object. Its nearer approach, or my own more assiduous attention however gradually defines it more and more, till at last, I do under-stand it, or com- prehend it—that is “stand-it-under’ or, “ com-prehend it—with " my already acquired knowledge of “wreckage, flotsam, and jetsam.” Io'7. Mind-JUDGMENT. N. P. Evidence. P. P. Verdićt. Bi-Polar Axis of Involution and Evolution of Reason's Minor Mode of Memory, or Concomitant of Attention's Under-standing-Spirit of Apprehension and Comprehension. It was stated under the head of “Under-standing” that on the sufficient proximity of a certain objećt, I had finally defined, under-stood, or comprehended it as “wreckage, flotsam, and jetsam.” But query how did a “sufficiency of proximity” enable me to do that? How did it justify me in so doing How did it oblige me to do so? Reply. The “sufficiency of proximity” brought with it an Evidence which enabled me to de-fine that which I now saw, and to stand-it-under, comprehend-it with, that which I had seen, or had been taught me, on some former occasion. The sufficiency of proximity brought with it an Evidence—and Evidence a Memory, and Memory a Verdić, or true-saying, true- naming, which not only justified the under-standing, or comprehension as stated, but even obliged me so to under-stand or comprehend—for take note, that the term “judg-ment” is from 14o Man's Spirit and Mind Involution and Evolution. the Latin judico, jus-dico, to declare, to “make clear” the Law, and which law was in this case the Law of Evidence. >{: The correctness of the derivation of Judgment from Memory is further proved, by the consideration that we are continually judging of what has to be done in the present, from the Common-Sense-Perceptions, and Thought-Conceptions registered by memory in the Past, and which have remained with us in Evidence as Idea, and as Verdićt in Word. Io8. TRUTH-OF-REASON. Pivotal Involution and Evolution of Man's Under-standing-Spirit, or Spirit-of-Under- standing's Apprehension and Comprehension, and Concomitant Mind-Judgment of Evidence and Verdićt. “Reasoning, however complicated, is only the exercise of the judgment. It is one act of the judgment built on another, or a second deduced from a first, a third from a second or first, and so on. This is called reasoning, or a process of reasoning, and it is founded on the necessity of fulfilling the conditions of the two laws laid down according only to which judgment can be rightly exercised, or viz., (first, that the party who judges has previously acquired knowledge which enables him to pass sentence (ver-dić) on the thing in hand; and second, that he sees the thing in hand in all its parts, if it has parts, so as to apply his knowledge to it correctly. The perfection of judgment depends on the perfection of both these conditions. Thus “By a first act of judgment a certain amount of knowledge (under-standing or comprehension) is gained; the decision (verdićt) is counted as reliable matter, and on it a second judgment is founded. The result of the first decision (verdić), becomes knowledge (an understanding) available for a second act of the judgment, and the second act becomes available for a third, and so on. It is evident, however, that an error in any act of judgment repeats itself in the acts of judgment which are built upon it, that is, deduced from it.” Take an example of reasoning. “A party, on rising in the morning, observes footprints on his garden-beds. On closer inspection he pronounces them to be the footprints of a man. This is an act of the judgment which requires previous knowledge (or under-standing of what footprints are and signify). In the second place he declares them to be made during the night, and this he does by knowledge previously acquired ; that is, he is able to determine a footprint newly made from one of longer date. Again, he observes one row of footprints coming from a certain quarter, and then a second row leading back towards the same point. He follows both in the same direction till he traces them to the door of a cottage in the neighbourhood. Here he pronounces a third ačt of judgment, but this one is founded on knowledge, arising out of the preceding, and gives a genuine example of reasoning; that is, one Mam's Spirit and Mind Involution and Evolution, I4 I judgment based on another. His judgment is that the man who was in his garden during the night came out of the cottage, and returned to it again. This judgment is evidently correct, —the Truth, in as far as the ‘reasoning’ or judgment has gone. But he examines the footprints more carefully, and finds an odd impression made by large nails driven into the soles. He notes it carefully, has it measured, and the nails counted; and then he goes into the cottage and gets hold of the cottager's shoes, and he finds they answer to the impression exactly. He now declares the cottager to be the party who committed the trespass. And at first sight this judgment might appear correct, but it is not. The cottager has it proved that a neighbour of his, a person of bad character, had been late in his cottage the evening before; and, on examination, this person's boots are found to answer to the character of the impression. He had gone direct from the cottage to the garden, then walked back to the door, but instead of going in, made his escape by the side of the cottage where his footprints could not be seen. His object was to ruin the character of his neighbour. The example shows how one example is deducible from another, and with what care one requires to examine a case where the evidence is circum-stantial. Where a judgment is founded on circumstantial evidence, the evidence should be so exhaustive as not to leave the possibility of a mistake ’’ (of a mistaken ver-dić.)—R. PEARSoN's Analysis of the Human Mind, p. 48. 109. FAITH. N. P. Belief-of-Apprehension. P. P. Trust-of-Comprehension. Major Mode Involution and Evolution of the Pivotal Truth-of-Reason, or Correlative of Attention's Under-standing-Spirit of Apprehension and Comprehension. “Faith, even when implicit and obscure, is essentially the result of Reason. ‘It has for its foundation, as Herbert says, “the facts given in nature, and the consideration which these facts awaken in us. It is the necessary complement of observation.’ ‘The verities are conclusions from what is given by the senses to what lies beyond sense.’ And the authority of such faith is therefore as strong as the authority of that capacity for reason, to which it owes its existence. If we cannot trust Reason, there is nothing we can trust. The senses are continually deceiving us. They constantly require the corrections which Reason supplies. Whence, while we say of the presentments of sense, simply ‘Such things are, we use concerning the determinations of Reason, the formula of logical correction, ‘Such things must ſhe.” As when Newton reasoned from what simply was before him—the falling apple—to what must be beyond his ken in the depths of the universe; and Le Verrier was convinced by the perturbations visible among planets already observed, that there must be another planet, not yet observed, to account for such perturbations. So that Faith, in its proper sense, is equivalent to Demonstration. As this latter is defined by Cicero, “the reasoning which leads onward from things seen to things unseen.’”—GRIFFITHs' Behind the Veil, p. 9. Aſ >is I4.2 Man's Spirit and Mind Involution and Evolution. The term “faith” is by some derived from the Gr. peitho to persuade, but the more probably correct is from phaetho, a “shining out” of the Truth-of-Reason's-Light. “The power of Faith will often shine forth the most where the charaćter is naturally weak. There is less to intercept, and interfere with its workings.”—ANoN. I Io. VERIFICATION. N. P. Testimony-of-Evidence, Concomitant of the Belief-of-Appre- hension. P. P. Affirmation-of-Verdićt, Concomitant of the Trust-of-Comprehension. Minor Mode Involution and Evolution of the Pivotal Truth-of-Reason, or Correlative of Man's Understanding-Spirit of Apprehension and Comprehension's Concomitant Mind- Judgment of Evidence and Verdićt. “To love truth sincerely means to pursue it with an earnest, conscientious, unflagging zeal. It means to be prepared to follow the light of evidence even to the most unwelcome conclusions; to labour earnestly to emancipate the mind from early prejudices; to resist the current of the desires, and the refračting influence of the passions; to proportion on all occasions convićtion to evidence, and to be ready, if need be, to exchange the calm of assurance for all the suffering of a perplexed and disturbed mind. To do this is very difficult and very painful, but it is clearly involved in the notion of earnest love of truth. If, then, any system stigmatizes as criminal the state of doubt, denounces the examination of some one class of arguments or facts, seeks to introduce the bias of the affections into the inquiries of the reason, or regards the honest conclusion of an upright investigation as involving moral guilt, that system is subversive of intelle&tual honesty.”—LECKY's History of Morals, vol. ii. p. 2CO. “. . . . It is not safe to play with error, and dress it up to ourselves or others in the shape of truth. The mind by degrees loses its natural relish of solid truth. . . . . We should keep a perfect indifferency for all opinions, not wish any of them true, or try to make them appear so, but being indifferent, receive and embrace them according as evidence, and that alone, gives the attestation of truth. . . . . The right use and condućt of the under- standing, whose business is purely truth and nothing else, is, that the mind should be kept in perfect indifferency, not inclining to either side any further than evidence settles it by knowledge. . . . . Evidence, therefore, is that by which alone every man is (and should be) taught to regulate his assent, who is then, and then only, in the right way when he follows it.” —Lock E's Condu% of the Understanding, §§ I I, 24, 33, 34, 42. “Many men firmly embrace falsehood for truth; not only because they never thought otherwise, but also because, thus blinded as they have been from the beginning, they never could think otherwise; at least without a vigour of mind able to contest the empire of habits, and look into its own principles; a freedom which few have the notion of ; it being the great art and business of the teachers in most sects, to suppress as much as they can this funda- Man's Spirit and Mind Involution and Evolution. I 43 mental duty which every man owes to himself.”—Locke's Conduff of the Understanding, Sec. 4 I. * Therefore also whilst we should contend earnestly for the truth, we should first be sure that it is truth, for “. . . . Faith, fanatic Faith, once wedded fast To some dear falsehood, hugs it to the last.” “We often find educated men burdened by prejudices which their reading instead of dissipating has rendered more inveterate. For literature being the depository of the thoughts of mankind, is full not only of wisdom, but also of absurdities. The benefit, therefore, which is derived from literature will depend not so much upon the literature itself, as upon the skill with which it is studied, and the judgment with which it is selected. . . . . Even in an advanced state of civilization there is always a tendency to prefer those parts of literature which favour ancient prejudices rather than those which oppose them; and in cases where this tendency is very strong the only effect of great learning will be, to supply the materials which may corroborate old errors and confirm old superstitions. In our time such instances are not uncommon; and we frequently meet with men whose erudition ministers to their ignorance, and who the more they read, the less they know.”—Buckle, Hist. of Civilization, v. i. pp. 24.6-7. - “This I think I may be permitted to say, that there is no part wherein the understanding needs a more careful and wary condućt than in the use of books.”—Lock E, Sec. 24. I44 Man's Spirit and Mind Involution and Evolution. PLATE III. LEFT SECTION. Low ER DIAGRAM, OR INvolution AND Evolution of ATTENTION's SUGGESTIONS-OF-PERCEPTION SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Sub-stance of Entity and Being, and Concomitant Mind-Body-Form of Quantity and Quality, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of his Attention's Suggestions-of-Perception, and Pivot Conjointly on an Involution and Evolution of Knowledge, of the Major and Minor Modes of Theory and Empiricism. And Theory as the Major Mode, or Correlative of Man's Spirit-Sub-stance of Entity and Being, has as Negative Pole or Basis, the Postulate-of-Spirit-Entity, and as Positive Pole, the Dočtrine-of-Spirit-Being;-whilst Empiricism as the Minor Mode, or Correlative of his Spirit-Sub-stance of Entity and Being's Concomitant Mind-Body-Form of Quantity and Quality, has as Negative Pole or Basis, an Experience of Mind-Quantity, Concomitant of the Postulate-of-Spirit-Entity, and as Positive Pole, an Observation-of-Mind-Quality, Concomitant of the Doctrine-of-Spirit-Being. Man's Spirit and Mind Involution and Evolution. 145 ANALYTICAL READING OF THE DIAGRAM. I I I. Spirit-SUB-STANCE. N. P. Entity. P. P. Be-ing. Primary Bi-Polar Axis of the Involution and Evolution of Attention's Suggestions- of-Perception (Pl. II. Completed. Left-hand Diagram.). “We now come to an Idea of which the history is very different from those of which we have lately been speaking. Instead of being gradually and recently brought into a clear light, as has been the case with the ideas of Polarity and Affinity, the Idea of Substance has been entertained in a distinét form from the first periods of European speculation. That this is so, is proved by our finding a principle depending upon this Idea current as an axiom among the early philosophers of Greece:–namely, that nothing can be produced out of nothing. Such an axiom, more fully stated, amounts to this : that the substance of which a body consists is incapable of being diminished (and consequently incapable of being augmented) in quantity, whatever apparent changes it may undergo. Its forms, its distributions, its qualities, may vary, but the substance itself is identically the same under all these variations. “The axiom just spoken of was the great principle of the physical philosophy of the Epicurean school, as it must be of every material philosophy. The reader of Lucretius will recollect the emphasis with which it is repeatedly asserted in his poem — “‘E nilo nil gigni, in nilum nil posse reverti: ” “‘Nought comes of nought, nor ought returns to nought.' “Those who engaged in these early attempts at physical speculation were naturally much pleased with the clearness which was given to their notions of change, composition, and decomposition, by keeping steadily hold of the Idea of Substance, as marked by this funda- mental axiom. Nor has its authority ever ceased to be acknowledged. A philosopher (Kant) was asked, ‘What is the weight of smoke P’ He answered, ‘Subtract the weight of the ashes from the weight of the wood which is burnt, and you have the weight of the smoke.” This reply would be assented to by all; and it assumes as incontestable that even under the action of fire, the material, the substance does not perish, but only changes its form. “The axiom above spoken of depends upon the Idea of Substance, which is involved in all our views of external obječts. We unavoidably assume that the qualities and properties which we observe are properties of things ; that the adjective implies a substantive; that there is, besides the external charaćters of things, something of which they are the charaćters. . . . . Behind or under the appearances which we see, we conceive something of which we think; or, to use the metaphor which obtained currency among the ancient philosophers, the attributes and qualities which we observe are supported by and inherent in something : and U 146 Man's Spirit and Mind Involution and Evolution. this something is hence called a substratum or substance, that which stands beneath the apparent qualities and supports them. . . . . I shall not attempt to review the various opinions which have been promulgated respecting this Idea: but it may be worth our while to notice briefly the part which it played in the great controversy concerning the origin of our Ideas which Locke's Essay occasioned. . . . . The inference which he draws is “that we have no clear idea of substance.' . . . . What then, it may be asked, do we mean by the word substance 2 This also he answers, though somewhat strangely, “We signify nothing by the word substance, but only an uncertain supposition of what we know not what, i.e. of something whereof we have no particular distinét positive idea, which we take to be the substratum, or support, of those ideas we know. “. . . . But as we have already seen, the supposition of the existence of substance is so far from being uncertain that it carries with it irresistible convićtion, and substance is necessarily conceived as something which cannot be produced or destroyed. . . . . Indeed, though with his accustomed skill in controversy, Locke managed to retain a triumphant tone, he was driven from his main points. Thus he repels the charge, that he took the being of substance to be doubtful. He says, “Having everywhere affirmed and built upon it, that Man is a substance, I cannot be supposed to question or doubt of the being of substance, till I can question or doubt of my own being.' He attempts to make a stand by saying that being of things does not depend upon our ideas; but if he had been asked how, without having an idea of substance, he knew substance to be, it is difficult to conceive what answer he could have made. . . . . Y “Perhaps Locke, and the adherents of Locke, in denying that we have an idea of sub- stance in general, were latently influenced by finding that they could not, by any effort of mind, call up any image which could be considered as an image of substance in general. That in this sense we have no idea of substance is plain enough; but in the same sense we have no idea of substance in general, or of time, or number, or cause, or resemblance. Yet we certainly have such a power of representing to our minds, space, time, number, cause, resemblance, as to arrive at numerous truths by means of such representations. These general representations I have all along called Ideas, nor can I discover any more appropriate word; and in this sense, we have also, as has now been shown, an Idea of Substance.”— WHEwell's History of Scientific Ideas, vol. i. p. 29. PROFESSOR BAIN’s IDEA of SUBSTANCE." “Substance is not the antithesis of all Attributes, but the antithesis between the funda- mental, essential, or defining attributes, and such as are variable or inconstant. From the relative charaćter of the word Attribute, the fancy grew up that there must be a substratum, or something different from attributes, for all attributes to inhere in. Now as * “Logic,” Dedućtion, p. 262. Man's Spirit and Mind Involution and Evolutiºn. I4.7 any thing that can impress the human mind—Extension, Resistance, &c., may be, and is, termed an attribute, we seem driven entirely out of reality, if we would find a something that could not be called an attribute, and might stand as a substance. “But ‘substance’ cannot be rendered by non-entity. The antithesis that we are in search of is made up without so violent a supposition. Substance is not the absence of all attributes, but the most fundamental, persisting, inerasible, or essential attribute, or attributes in each case. The substance of gold is its high density, colour, lustre, &c., everything that we consider necessary to its being gold. Withdraw these, and gold itself would no longer exist: substance and everything else would disappear. “The substance of Body or Matter, is the permanent, or essential fact of Matter-Inertia or Resistance. This is the feature common to everything we call Body—whether Solid, Liquid, or Gas; the most generalized, and therefore the defining property of Matter. The remaining attributes of matter vary in each kind; they make the kinds or specific varieties— air, water, rock, iron, &c. The real distinétion is thus between the Essence and the Concomi- tants, the Invariable and the Variable, the Genus and the Species. “The substance of Mind is no other than the aggregate of the three constituent powers— Feeling, Will, Thought. These present, mind is present; these removed, mind is gone. If the three facts named do not exhaust the mind, there must be some fourth fact ; which should be produced and established as a distinét mode of our subjectivity. The substance would then be four-fold. But the supposition of an “ego’ or ‘self,’ for the powers to inhere in, is a pure fićtion, coined from non-entity by the illusion of supposing that because attribute applies to something, there must be something that cannot be described as an attribute.” DIFFICULTIES INVOLVED witH THE PROFESSOR’s ARGUMENT. The diagrammatic reading, viz., differs from the Professor's at several points, as will be shown, when a preliminary statement, of possible use to some has been copied out, as thus :— “A Reader not accustomed to reflection will be startled to learn that nothing is solid in his sense of the term. He conceives a solid body to be as it appears to his senses—an uniform and continuous substance—a whole without definite parts; or if composed of particles, that those particles touch one another and are agglomerated into what we term a solid mass. But the fact is otherwise. Nothing in Nature is solid. Everything is composed of particles perhaps of varying sizes, but no two of which are ever in actual contact. There is a space all about each particle within which it can move freely. Take steel or granite for instance. A good microscope exhibits them as made of small particles crowded together. A better microscope will show us each of these particles composed of yet smaller particles, and so forth beyond the reach of the most powerful instrument. We know that these smaller particles are made of particles still more minute, and we know that they do not actually touch, for heat I48 Mam's Spirit and Mind Involution and Evolution. expands and cold contračts the mass; the one, by further separating the particles; the other, by drawing them nearer together.”—E. W. Cox, The Mechanism of Man, vol. i. p. 56. APPLICATION, OR FIRST DIFFICULTY. And now to apply, and in the first place to the passage in the Professor's Argument, “the substance of Gold is its high density,” etc. But what is “high density” Is it not simply, if the preliminary statement be admitted to be correctly reasoned, a term equivalent in —the comparatively small distance, viz., of the Gold's particles from each other ? But if so, how can “distance,” whether small or great, that y signification, to that of “small distance’ is, a so deemed void interval, a nothing-ness, constitute substance Do the meshes, the void openings, betwixt the threads of the fisherman's net, give the net such substance as it has 2 Assuredly not. That which gives the net such substance as it has, and the Gold its com- paratively more of substance, is a SoME-THING, which holds the particles of the net’s threads, and those of the Gold together, and which Some-thing, although invisible and intangible to the Sight and Touch of Sense, cannot possibly be dismissed from our minds as No-THING. SEcond DIFFICULTY. The first difficulty having been thus submitted for consideration, the next on our way, is the assumption that “the substance of Body or Matter, is the permanent or essential fact of Matter-Inertia or Re-sistance—the feature common to every-thing we call Body.” Let us try this : Here is a Druidical stone so “inert’ as to have stood in the same place for ages.—Is its ‘so prolonged standing' its Sub-stance 2 Here, again, is a ton-weight of Iron, which re-sists all my attempts at its dis-placement. Is its resistance the substance of the Iron, or not rather an attribute of its substance? Here again is the same ton-weight of Iron, shot from some cannon's mouth, flying through the air, and carrying its Inertia and Resistance along with it.—Along with what 2 if not with its Iron-Substance, as distinét from the Inertia and Resistance which it carries along with it, or as under-lying and supporting these, its attributes, and not to be lost sight of, because of its under-lying. Such like questions might be repeated ad infinitum, and since the replies would always be of the same strain, the conclusion we have to come to cannot be otherwise than this:—that the Ideas of Inertia and Resistance are not to be identified with that of Sub-stance, except as its “more fundamental, persistent, inerasible or essential” attributes: and that the Idea of Sub-stance is not a growth of fancy, as the Professor would have it, but a deep-seated Reflection from our Spirit's-Conscious-ness. Man's Spirit and Mind Involution and Evolution. I49 I 12. Mind-BoDY-FoRM. N. P. Quantity. P. P. Quality. Secondary Bi-Polar Axis of Involution and Evolution of Attention's Suggestions-of-Percep- tion, or Concomitant of Man's Spirit-Substance of Entity and Being. 3% Man's Body is to his Mind, as his Mind to his Spirit-Principle. Thus his Mind was represented (Pl. I. 3), as the Spirit-Principle's Integument or Contact-Surface with the External, and the means therefore also by which it communicates with it. And here it is represented as so communicating with such External by means of the Mind, as to give to, or work out for the latter, a Body-Form, Integument, or intervening Conta&t-Surface, function- ating in connection with the Inner-Mind, as the Mind itself, with the Inner-Spirit. Thence finally and clearly stated: As Mind to Spirit, so Body to Mind, and Form to Body. The fundamental Spirit-Principle working in and through all. Sentient Being.—Man or Animal. “The same being that exhibits the mental powers, is a lump of matter, charaćterized by a great number of the most subtle endowments of matter. A sentient animal has two endowments, two sides or aspects of its being—the one all matter, the other all mind. Notwithstanding the cardinal opposition of the two sets of powers, they are inseparably joined in the same being; they co-inhere in the one individual, man or animal. This may seem curious or wonderful, but there is nothing in it to take umbrage at. If mind exists, it must exist somewhere and somehow ; for anything we know, it might have existed apart, in a way that we cannot figure to ourselves for want of some example within our reach. In actual fact, it exists in company with a peculiar mass of matter, containing in a very superior degree the properties known as living or organized, Mind is not associated with mineral or inanimate matter. Does this conjunction interfere with our study of the two separate departments— Mind and Body—each according to its kind? Apparently not. It cannot interfere with our observation of all these material properties in minerals and vegetables that exist without an alliance with mental powers. It need not interfere with the study even of the highly organized functions of animals, unless these are somehow or other controlled by mental operations, which can be known only by ačtual examination.”—PROFEssoR BAIN's Mind and Body, pp. 126–7. “Matter void of form, but ready to receive it, was called in metaphysics, materia prima, or elementary; in allusion to which Butler has made Hudibras say that he “‘ Profess'd He had first matter seen undress'd, And found it naked and alone, Before one rag of form was on.’ I 50 Man's Spirit and Mind Involution and Evolution. “According to the Peripatetics, in any natural composite body, there were—I, the matter; 2, quantity, which followed the matter; 3, the substantial form; 4, the qualities which followed the form. According to others, there were only—I, matter; 2, essential form ; as quantity is identified with matter, and qualities with matter or form, or the compound of them.”—FLEMING's Vocabulary of Philosophy. I 13. KNowLEDGE. Pivotal Involution and Evolution of the Suggestions-of-Perception of Man's Spirit-Substance of Entity and Being, and Concomitant Mind-Body-Form of Quantity and Quality. “And all our Knowledge is ourselves to know.”—PoPE. “What am I? whence produced, and for what end? Whence drew I being, to what period tend ? Am I th’ abandon'd orphan of blind chance, Dropp'd by wild atoms in disorder'd dance? Or from an endless chain of causes wrought, And of unthinking substance, born with thought? Am I but what I seem, mere flesh and blood, A branching channel with a mazy flood The purple stream that through my vessels glides, Dull and unconscious flows, like common tides ; The pipes, through which the circling juices stray, Are not that thinking I, no more than they : This frame, compačted with transcendent skill, Of moving joints, obedient to my will, Nurs'd from the fruitful glebe, like yonder tree, Waxes and wastes, I call it mine, not me; New matter still the mould'ring mass sustains: The mansion changed, the tenant still remains; And from the fleeting stream repair’d by food, Distinét as is the swimmer from the flood.”—ARBUTHNoT. “That wish to know, that endless Thirst, Which ev'n by quenching is awak'd, And which becomes or blest or curst, As is the Fount at which 'tis slak’d. Still urged me onward.” . . .-MooRE. Mam's Spirit and Mind Involution and Evolution. I 5 I “'Tis the property of all true knowledge, especially spiritual, to enlarge the soul by filling it; to make it more capable, and more earnest to know, the more it knows.”—BISHoP SPRAT, I I4. THEORY. N. P. Postulate-of-Spirit-Entity. P. P. Dočtrine of Spirit-Being. Major Mode Involution and Evolution of the Pivotal Knowledge, or Correlative of the Suggestions-of-Perception's Spirit-Substance of Entity and Being. Theory, from the Greek theº-rein, signifies literally a “viewing,” and is with Plato, applied to a deep contemplation of the truth. . . . . The Latins and Boethius rendered theoreim by speculari.”—TRENDELENBURG. “Theory always implies Knowledge—Knowledge of a thing in its principles or causes.” FLEMING's Vocabulary of Philosophy. “The greatest philosophers were, through the whole course of their inquiries and demonstrations, theorists.”—ABERNETHY's Inquiry into Hunter's Theory of Life. Mr. Isaac Taylor observes that “science, while professing to care for nothing but what is certain, has aétually owed the extension of her domain very much to chance, and not less to conjećture.”—Physical Theory of another Life. “Theorizing may be only pioneering; but without it no researches beyond the beaten track can ever be effected. He who keeps entirely to the accustomed road, or who never ventures on any route except where others have been before him, can hardly hope to effect new discoveries in the territory through which he is passing: although he may escape the dissatisfaction of finding that the course he projected is impracticable, and that he must select a new line on which to proceed, and on which he may perhaps to some extent have to recede, On the other hand, he who never advances beyond theory, and whose theories fail to be reduced to axioms, is like a person who often starts on a journey, but who never arrives at any given point. “Propounding an hypothesis is always lawful and to be encouraged when it may conduce to knowledge. Even in cases where it is the occasion of error it is justifiable; provided that in such instances truth might have been reasonably expected to be the result. “Speculation, indeed, constitutes the scaffolding which although no part of the real building, is what causes the edifice to be raised. Hypothesis and conjećture are also in the science of mind, what experiment is in the science of matter. They lead to truth, though they are not entitled to be regarded as truth. In the former case they are invaluable. But if adopted as substitutes for truth, they are worse than valueless, leading only to error. “In many important branches of philosophical investigation, moreover, some of them admitting of much more certainty than that before us, hypothesis and conjecture are all that I 52 Man's Spirit and Mind Involution and Evolution. we have been able to attain. And, indeed, it not unfrequently happens that the more desirable is the attainment of certainty, the more difficult it is to arrive at it. “Although nothing is so easy as by sarcasm to cast ridicule or obloquy upon a theory which we have not the skill to controvert, just as any child may dash to pieces a watch, which a scientific mechanic only can construct;-yet, after all, if we fairly consider the matter, great as may be our contempt for theories generally, we must acknowledge how few even among firmly-held opinions, are, in reality, anything more than mere theories.”—GEORGE HARRIs's Nature and Constitution of Man, Preface. II 5. EMPIRICISM. N. P. Experience-of-Mind-Body-Form-Quantity, Concomitant of the Postulate-of-Spirit-Entity. P. P. Ob-servation-of-Mind-Body-Form-Quality; Con- comitant of the Dočtrine-of-Spirit-Being. Minor Mode Involution and Evolution of the Pivotal Knowledge, or Correlative of the Suggestions-of-Perception of Man's Spirit-Substance of Entity and Being's Concomitant Mind-Body-Form of Quantity and Quality. “Among the Greek physicians those who founded their practice on experience called themselves empirics (empeirikoi); those who relied on theory, methodists (methodikoi); and those who held a middle course, dogmatikoi. The term empiricism became naturalized in England when the writings of Galen and other opponents of the empirics were in repute, and hence it was applied generally to any ignorant pretender to knowledge. It is now used to denote that kind of knowledge which is the result of experience. Aristotle applies the terms historical and empirical in the same sense. Historical knowledge is the knowledge that a thing is. Philosophical knowledge is the knowledge of its cause, or why it is, . . . . Empiricism allows nothing to be true nor certain but what is given by experience, and rejects all knowledge à priori. . . . . Empiricism as applied to the philosophy of Locke means that he traces all knowledge to experience.”—FLEMING's Vocabulary of Philosophy. “The information which we receive, that certain phaenomena are, or have been, is called Historical, or Empirical knowledge. It is called historical, because in this knowledge, we know only the fact, only that the phaenomenon is; for history is properly only the narration of a con- secutive series of phaenomena in time, or the description of a co-existent series of phaenomena in space. Civil history is an example of the one: natural history of the other. It is called empirical or experimental, if we might use that term, because it is given us by experience or observation, and not obtained as the result of inference or reasoning. . . . . In philosophical language, the term empirical means simply what belongs to, or is the produćt of, experience or obser- vation, and, in contrast to another term (Theory) is now technically in general use through every other country of Europe.” . . . . In fine, Historical or empirical know- Man's Spirit and Mind Involution and Evolution. I 53 ledge is simply the knowledge that something is. . . . . As examples of empirical knowledge, take the facts, whether known on our own experience or on the testified experience of others, —that a stone falls, (Experience-of-quantity and Observation-of-quality)—that smoke ascends, —(quantity and quality), that the leaves bud in spring and fall in autumn ;—that such a book contains such a passage (quantity and quality), that such a passage contains such an opinion (quantity and quality), that Caesar, that Charlemagne, that Napoleon, existed.”—- SIR. W. HAMILTON's Leśīures, vol. i. p. 56. | 54. Man's Spirit and Mind Involution and Evolution. PLATE III. LEFT-HAND SECTION. UPPER DIAGRAM, OR INvolution AND Evolution of ATTENTION's GRASP-of-Conception. ||*|†INDEXIsſy Is D 0 m). TENG f). SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Essence of Self-hood and Power, and Concomitant Mind-Existence of Property and Purpose, are the Co-ordinate Bi-Polar Axes of the Involution and Evolution of his Attention's Grasp-of-Conception, and Pivot Conjointly on an Involution and Evolution of Wisdom of the Major and Minor Modes of Religion and Moral-Sense. And Religion as the Major Mode, or Correlative of Man's Spirit-Essence of Self-hood and Power, has as Negative Pole or Basis, its Convićtion-of-Spirit-Self-hood, and as Positive Pole, its Intuition-of-Spirit-Power;-whilst Moral-Sense as the Minor Mode, or Correlative of Man's Spirit-Essence of Self-hood and Power's Concomitant Mind-Existence of Property and Purpose, has as Negative Pole or Basis, an Attribute-of-Mind-Property, Concomitant of the Convićtion-of-Spirit-Self-hood, and as Positive Pole, a Morality-of-Mind-Purpose, Concomitant of the Intuition-of-Spirit-Power. Man's Spirit and Mind Involution and Evolution, 155 ANALYTICAL READING OF THE DIAGRAM. I 16. Spirit-Essence. N. P. Self-hood. P. P. Power. Primary Bi-Polar Axis of Involution and Evolution of Attention's Grasp-of-Conception (Plate II. Completed. Upper Diagram.) “But man, proud man, Dress'd in a little brief authority, Most ignorant of what he's most assured, His glassy esſence.”—SHAKESPEARE. “Essence may be taken for the very being of anything, whereby it is what it is.”—Lock E, Essay on Human Understanding, book iii. chap. iii. Man's Sub-stance is his “holding-together,”—the holding-together of the particles which constitute him Entity and Being, his Essence is that which “does so hold him together, gives him his Self-hood and gives him his Power. SELF-HOOD. “As I walk'd by myself, I talk'd to myself, And thus myself said to me, Look to thyself, and take care of thyself, For nobody cares for thee. So I turned to myself, and I answered myself, In the self-same reverie, Look to myself, or look not to myself, The self-same thing will it be. > x 1 “The apprehension of one-self by one-self is the most general and essential circumstance on which knowledge depends, because, unless this law be complied with, no . . . . apprehension of any kind is possible; and wherever it is complied with, some kind of knowledge is necessary . . . . this first proposition lays down the fundamental necessity to which all intelligence is subject in the acquisition of knowledge. It states the primary canon in the code of reason from which all the other necessary laws are a derivation. “The condition of knowledge here set forth is not an operation which is performed once for all, and then dispensed with, while we proceed to the cognition of other things. Neither * Epitaph of Robert Crytoft (who died 17 Nov. 1810, aged ninety), in churchyard of Homersfield (St. Mary, South-helm-ham), Suffolk. I 56 Mam's Spirit and Mind Involution and Evolution. is it an operation which is ever entirely intermitted even when our attention appears to be exclusively occupied with matters quite distinét from ourselves. The knowledge of self is the running accompaniment to all our knowledge. It is through and along with this knowledge that all other knowledge is taken in.”—PROFEssoR FERRIER's Institutes of Metaphysics, p. 80. 117. Mind-ExISTENCE. N. P. Property. P. P. Purpose. Secondary Bi-Polar Axis of the Involution and Evolution of Attention's Grasp-of-Conception, or Concomitant of its Grasp-Conception of Man's Spirit-Essence of Self-hood and Power. “Existence (exsisto, to stand-out). . . . . It has been called the aâus entitativus, or that by which anything has its essence actually constituted in the nature of things. “Essence pertains to the question, Quid est ? “Existence pertains to the question, An est? “Existence is the actuality of essence. It is the act by which the essences of things are aćtually in rerum natura, beyond their causes. Before things are produced by their causes, they are said to be in the objective power of their causes; but when produced they are beyond their causes, and are actually in rerum matura. . . . .”—FLEMING's Vocabulary of Philosophy. I 18. WisDom. Pivotal Involution and Evolution of Attention's Grasp-Conception of Man's Spirit-Essence of Self-hood and Power, and Concomitant Mind-Existence of Property and Purpose. Wisdom signifies literally that by which we find our way. German Weisen, to point out; allied to Guise and Guide. “In idle wishes fools supinely stay; Be there a will—and wisdom finds a way.”—CRABBE, “Keep sound wisdom and discretion . . . . then shalt thou walk in thy way safely, and thy foot shall not stumble.”—Proverbs, chap. iii. “Knowledge is proud that he has learnt so much; Wisdom is humble that he knows no more.”—CowPER. “Knowledge and Wisdom, far from being one, Have ofttimes no connexion. Knowledge dwells In heads replete with Thoughts of other men, Wisdom in minds attentive to their own.”—CowPER. Man's Spirit and Mind Involution and Evolution. I 57 I 19, RELIGION, N. P. Conviction-of-Spirit-Self-hood. P. P. Intuition-of-Spirit Power. Major Mode Involution and Evolution of the Pivotal Wisdom, or Correlative of Man's Grasp-Conception of his Spirit-Essence of Self-hood and Power. The word “Religion” seems from its etymology to signify a “bending-back” of Man's Spirit-Essence upon It-Self, or its “viewing” or “reading” of It-Self. But if such a bending-back and self-reading be allowed, as not only possible but probable, the origin of most, if not all our current dogmatic notions may be readily explained, and many trans-ferred from the Book of History to that of Spirit-Suggestion. “The deeply reverent nature of the Roman seeing God, first in himself, came to see God in everything. . . . . From the thought of a Spirit within himself, ‘the Roman’ early rose to the higher conception of a Universal Spirit in Nature.”—Faiths of the World, St. Giles Lec- tures, pp. 219–23O. “The comparative historical study of religions is one of the means indispensable to the solution of the difficult problem, What is religion the other being a psychological study of man. It is one of the pillars on which not a merely speculative and fantastic, and therefore worthless, but a sound scientific philosophy of religion should rest. Still, like every depart- ment of study, it has its aim in itself. This aim is not to satisfy a vain curiosity, but to understand and explain one of the mightiest motors in the history of mankind.”—Encyclopaedia Britannica, 9th edition, “Religion,” p. 358. “Those who defend, equally with those who assail religious creeds, suppose that every- thing turns on the maintenance of the particular dogmas at issue; whereas the dogmas are but temporary forms of that which is permanent. . . . . Without seeming so, the development of religious sentiment has been continuous from the beginning; and its nature, when a germ, was the same as its nature when fully developed. The savage first shows it in the feeling excited by a display of power in another exceeding his own power—some skill, Some sagacity, in his chief, leading to a result he does not understand—something which has the element of mystery and arouses his wonder. :*: < >}: #: 3% #: Sé. “So that, beginning with the germinal idea of mystery which the savage gets from a display of power in another transcending his own, and the germinal sentiment of awe accom- panying it, the progress is towards an ultimate recognition of a mystery behind every abī and appearance, and a transfer of the awe from something special and occasional to something universal and unceasing. I 58 Man's Spirit and Mind Involution and Evolution. “No one need expect, then, that the religious consciousness will die away or will change the lines of its evolution. Its specialities of form, once strongly marked, and becoming less distinét during past mental progress, will continue to fade; but the substance of the conscious- ness will persist. . . . . However dominant may become the moral sentiment enlisted on behalf of Humanity, it can never exclude the sentiment, properly called religious, awakened by that which is behind Humanity and behind all other things.”—HERBERT SPENCER's Principles of Philosophy, chap. v., §§ 27, 28. “The rationality of Religion, rests on the possibility of an Ultimate Synthesis in which Man and Nature are regarded as the manifestation of one Spiritual Principle. For religion involves a faith that, in our efforts to realise the Good of Humanity, we are not merely straining after an Ideal beyond us, which may or may not be realised, but are animated by a Principle which within us and without us is necessarily realising itself, because it is the Ultimate Principle by which all things are and are known. This absolute certitude that we work effectually because all the Universe is working with us, in other words, because God is working in us, can find its defence only in a philosophy for which ‘the real is the rational, and the rational is the real.’ And such a philosophy beginning with the Kantian doćtrine that existence means existence for a spiritual or thinking subječt, must go on to prove, that that only can exist for such a subjećt which is the manifestation of thought or spirit; and conversely that spirit or intelligence is essentially self-manifesting, or, in other words, that it cannot be conceived except as standing in essential relation to an external and material world. Finally, if Nature be thus regarded as a necessary manifestation of spirit, it can be opposed to spirit only, in so far as spirit in its realisation becomes opposed to itself. In other words, Nature must be regarded as, from a higher point of view, included in Spirit. Nature exists that it may show itself to be spiritual in and to man, who transcends it yet implies it, who finds in it the necessary basis of his thought and action, but only that he may build upon it a higher spiritual life. “Nature is made better by no mean But Nature makes that mean: so even the art Which, you say, adds to Nature, is an art Which Nature makes. “Only the order of precedence suggested by these words must be inverted. For, as nature only is for spirit, so the spiritual energy which re-acts upon nature is that which manifests for the first time what nature is. It is the consciousness of this—i.e., of the identity of that which is realising itself within and without us;–the consciousness that the necessity which is the pre-condition of our freedom is the manifestation of the same spirit which makes us free—which turns Morality into Religion. For it is this alone which enables us to regard the realisation of the highest ends of human life as no mere accident, or as a conquest to be won by the cunning of Man, from an unfriendly or indifferent destiny, but as the result Man's Spirit and Mind Involution and Evolution. 159 towards which all things are working.”—Encyclopædia Britannica, 9th edition, “Metaphysics,” PROF. CAIRD, p. IOI. 3& See Pl. I. Spirit-Principle; Pl. II. and III. (Centres) Destiny-of-Good; Pl. III. (Right- hand Section, Lower Diagram) Spirit-Nature and through-out. 120. MoRAL-SENSE. N. P. Attribute-of-Mind-Property, Concomitant of the Convićtion- of Spirit-Self-hood. P. P. Morality-of-Mind-Purpose, Concomitant of the Intuition of Spirit-Power. Minor Mode Involution and Evolution of the Pivotal Wisdom, or, Correlative of Attention's Grasp-Conception of Man's Spirit-Essence of Self-hood and Power's Concomitant Mind- Existence of Property and Purpose. “Of late years, and by the best writers, the term conscience, and the phrases moral faculty, moral judgment, faculty of moral perception, Moral Sense, susceptibility of moral emotion, have all been applied to that faculty, or combination of faculties, by which we have ideas of right and wrong in reference to actions, and correspondent feelings of approbation and disapprobation. This faculty, or combination of faculties is called into exercise not merely in reference to our own condućt, but also in reference to the condućt of others. It is not only refle&ive but prospečive in its operations. It is ante-cedent as well as subsequent to aćtion in its exercise; and is occupied de faciendo as well as de fabło.”—See REID, Aćt. Pow. Essay III. pt. iii. ch. 8. “In short, conscience constitutes itself a witness of the past and the future, and judges of ačtions reported as if present when they were actually done. It takes cognizance not merely of the individual man, but of human nature, and pronounces concerning actions as right or wrong, not merely in reference to one person, or one time, or one place, but absolutely and universally. “With reference to their views as to the nature of conscience and the constitution of the modern faculty, modern philosophers may be arranged in two great schools or sects. The difference between them rests on the pre-eminence and precedence which they assign to reason and to feeling in the exercise of the moral faculty; and their respective theories may be distinétively designated the intelle&ual theory and the sentimental theory. A brief view of the principal arguments in support of each may be found in HUME's Inquiry concerning the Principles of Morals, Seč. 5. “I see the right, and I approve it too, Condemn the wrong, and yet the wrong pursue.”—OvID. “For modes of faith let graceless zealots fight, He can't be wrong whose life is in the right.”—PoPE. ſ 60 Man's Spirit and Mind Involution and Evolution. PLATE III. LEFT SECTION. LEFT DIAGRAM, O R IN volution AND Evolution of MEMORY's RETENTIONs-of-CoMMON-SENSE. SYNTHETICAL READING OF THE DIA GRAM. Man's Spirit-Notions of Capacity and Sagacity, and Concomitant Mind-Propositions of Definition and Sup-position are the Co-ordinate Bi-Polar Axes of the Involution and Evolution of the Retentions-of-Common-Sense, and Pivot Conjointly on the Involution and Evolution of an Idea, of the Major and Minor Modes of Ideality and Reality. And Ideality as the Major Mode, or Correlative of Man's Spirit-Notions of Capacity and Sagacity, has as Negative Pole or Basis, its Axioms-of-Capacity, and as Positive Pole, its Maxims-of-Sagacity; whilst Reality as the Minor Mode, or Correlative of his Spirit-Notions of Capacity and Sagacity's Concomitant Mind-Pro-positions of Definition and Supposition, has as Negative Pole or Basis, the Facts-of-Definition, Concomitant of Axioms-of-Capacity, and as Positive Pole, the Events-of-Supposition, Concomitant of Maxims-of-Sagacity. Man's Spirit and Mind Involution and Evolution. I6 I ANALYTICAL READING OF THE DIAGRAM. 121. Spirit–NoTIONs. N. P. Capacity. P. P. Sagacity. Primary Bi-Polar Axis of the Involution and Evolution of Memory's Common-Sense- Retentions. (Pl. II. Completed. Left-hand Diagram.) §§ Capacity of Retaining Notions.—Sagacity of the Notions retained. “Retention . . . . is in constant operation as long as the mind is conscious. Let it be suspended, and the mind becomes unconscious that moment. We could not have two thoughts connected but for it. In the absence of retention, thought would pass through the mind without leaving a trace behind, and would be lost as a stone disappears when cast into the sea. In order to perceive this, it is necessary to consider the subjećt closely. Suppose one is engaged in counting over twenty articles, in order that he may have an accurate motion of the whole, as a quantity or number. He counts one, two, three, etc. till he comes to twenty. But it is evident, that when he has finished his numerical operation, he can have no notion of the aggregate units that make up the quantity. When counting one, two, he must have completely forgotten on counting two that he had counted one ; because no trace whatever remains of it. And as he progresses, the same statement will be true of all the units he has counted at any given point. So that when he counts twenty, the nineteen preceding units have totally disappeared from his mind, and the last shares the same fate as soon as it is named. It will thus be evident, that he is without any motion of the units that make up the whole; and not only so, he must also be without any impression whatever that he has counted the whole. . . . . Therefore, as long as one is conscious, retention is in constant operation. When retention is interrupted, consciousness is suspended during the interruption.”—R. PEAR'son's Analysis of the Human Mind, p. 8. “Memory is like a purse: if it be over-full, that it cannot be shut, all will drop out of it. Marshal thy Notions into a handsome method. A man will carry twice more weight trussed and packed up in bundles, than when it lies untowardly flapping and hanging about his shoulders.”—FULLER. • I 22. Mind-PRO–Positions. N. P. Definition. P. P. Supposition. Secondary Bi-Polar Axis of the Involution and Evolution of Memory's Common-Sense-Reten- tions, or Concomitant of Man's Spirit-Notions of Capacity and Sagacity. 3% Pro-position=a setting or placing before the mind of a defined Memory, as the sup-port of a sup-(er)—posed expected or looked-out for. 162 Man's Spirit and Mind Involution and Evolution. “Whatever can be an objećt of belief or disbelief, must, when put into words, assume the form of a proposition. All truth and all error lie in propositions.”—MILL's Logic, p. 12. “Every portion of Knowledge conveyed in language, everything propounded for belief or disbelief, takes the form called in Grammar a Sentence, in Logic a Proposition.”—BAIN's Lºgic, p. 44. “In fact, expectations are but memories inverted. The association which is the foundation of expectation must exist as a memory before it can play its part . . . . that which is, under the one aspect, the strengthening of a memory, is under the other, the intensification of an expectation. Not only can we not think of having touched ice, without feeling cold, but we cannot think of touching ice, in the future, without expecting to feel cold" (super- position of the expedied or looked for cold feeling upon a memory-de-fined former case, pro-posed, or set before the mind). “An expectation so strong that it cannot be changed, or abolished, may thus be generated out of repeated experiences. And it is important to note that such expectations may be formed quite unconsciously.”—HUXLEy's Hume, pp. 100-102. N.B.-The bracketed from the Diagrammatic, 123. IDEA. Pivotal Involution and Evolution of Man's Spirit-Notions of Capacity and Sagacity, and Concomitant Mind-Propositions of Definition and Supposition. “On this law of composition depends the orderly structure of Mind. In its absence there could be nothing but a perpetual kaleidoscopic change of feelings—an ever-transforming present without past or future. It is because of this tendency which vivid feelings have severally to cohere with the faint forms of all preceding feelings like themselves that there arise what we call ideas. A vivid feeling does not by itself constitute a unit of that aggregate of ideas entitled knowledge. Nor does a single faint feeling constitute such a unit. But an idea, or unit of knowledge results when a vivid feeling is assimilated to, or coheres with, one or more of the faint feelings left by such vivid feelings previously experienced.—SPENCER's Principles of Psychology, vol. i. p. 181. “By Descartes and subsequent philosophers the term idea was employed to signify all our mental representations, all the motions which the mind frames of things. And this, in contra- distinétion to the Platonic, may be called the modern use of the word. Mr. Locke says : ‘It is the term which, I think, serves best to stand for whatsoever is the obječt of the under- standing when a man thinks: I have used it to express whatever is meant by phantasm, motion, species, or whatever it is, which the mind can be employed about in thinking.”—FLEMING's Wocabulary of Philosophy. Mam's Spirit and Mind Involution and Evolution. I63 124. IDEALITY. N. P. Axioms-of-Capacity. P. P. Maxims-of-Capacity. Major Mode Involution and Evolution of the Pivotal Idea, or Correlative of Man's Spirit- * Notions of Capacity and Sagacity. “Axiom, from axido, to think worthy, a position of worth or authority. In science, that which is assumed as the basis of demonstration. In mathematics, a self-evident proposition. Maxim (maxima propositio, a proposition of the greatest weight) is used by Boethius as synonymous with axiom, or a self-evident truth. There are a sort of propositions, which under the name of maxims and axioms have passed for principles of science.”—FLEMING's Vocabulary. Axiom, from the Gr. axioma, is a word of great import both in general philosophy and in special science; it also has passed into the language of common life, being applied to any assertion of the truth of which the speaker happens to have a strong convićtion, or which is put forward as beyond question. The scientific use of the word is most familiar in mathe- matics, where it is customary to lay down, under the name of axioms, a number of propo- sitions of which no proof is given or considered necessary, though the reason for such procedure may not be the same in every case, and in the same case, may be variously under- stood by different minds. . . . . From the time of Aristotle it has been claimed for general or first philosophy to deal with the principles of special science, and hence have arisen the questions concerning the nature and origin of axioms so much debated among the philosophic schools. . . . . Thus, “It is maintained on the one hand, that axioms, like other general propositions, result from an elaboration of particular experiences, and that, if they possess an exceptional certainty, the ground of this is to be sought in the character of the experiences, as that they are exceptionally simple, frequent, and uniform. (Notions derived from the Retentions of Common-Sense.) On the other hand, it is held that the special certainty, amounting as it does to positive necessity, is what no experience, under any circumstances, can explain, but is conditioned by the nature of human reason. More it is hardly possible to assert generally concerning the position of the rival schools of thought, for on each side the representative thinkers differ greatly in the details of their explanation, and there is moreover on both sides much difference of opinion as to the scope of the question.”—Encyclopaedia Britannica, 9th edition, “Axiom.” Verdićt of the Diagram in the Case of the Axiom-Contention as explained by the Fore-going; Or, namely, That an Axiom is an Idealised or Maxim-Notion of Sagacity, that is, a Notion derived originally from the Retentions-of-Common-Sense—the retained-experiences-of-Common-Sense I64 Man's Spirit and Mind Involution and Evolution. —but raised by Sagacity to be an Ideal, or Eidolon or Idol-of-Worth-ship—when of Sufficient- Capacity to sustain the Super-structures of Science and Philosophy. I 25. REALITY. N. P. Facts-of-Definition, Concomitant of Axioms-of-Capacity. P. P. Events-of-Supposition, Concomitant of Maxims of Sagacity. Minor Mode Involution and Evolution of the Pivotal Idea, or Correlative of Man's Spirit- Notions of Capacity and Sagacity’s-Concomitant Mind-Pro-positions of Definition and Supposition. 33 Verdićt of the Preceding Ideality, as continued under the limitation of Reality; Or, in the Sense, I. That all Axioms to be really such, must be preceded by Facts-of-Definition, or by a defining of the Facts with which they have to do, as vide the Definition of the Lines, Circles, and other Facts of Geometry, which precede its Axioms. 2. That the Maxims-of-Sagacity, derived from such Axioms have further to be confirmed or realized by the Events-of-Supposition, when sought for by Experiment or Observation. The term real always imports the existent. It is used— I. As denoting the existent as opposed to the non-existent, something, as opposed to nothing. 2. As opposed to the nominal or verbal, the thing to the name. 3. As synonymous with ačual, and thus opposed, 1°, to potential; 2°, to possible, existence. 4. As denoting the absolute in opposition to the phenomenal, things in themselves in opposition to things as they appear to us relatively to our faculties. 5. As indicating a subsistence in nature, in opposition to a representation in thought, ems-reale, as opposed to res-rationis. 6. As opposed to logical or rational, a thing which in itself, or really, re, is one, may logically ratione, be considered as diverse or plural, and vice versa. | SIR. W. HAMILTON REID's Works, Note. “The way in which we commonly speak of fačis is calculated to convey a false impression. The world is not a collection of individual facts existing side by side and capable of being known separately. A fact is nothing except in its relations to other facts; and as these relations are multiplied in the progress of knowledge the nature of the so-called fact is indefinitely modified . . . . the nature of any fact is not fully known (in its full reality) unless we know it in all its relations to the system of the universe, or, in Spinoza's phrase, ‘sub specie aeternitatis.’ In strićtness there is but one res completa or concrete fact, and it is Man's Spirit and Mind Involution and Evolution. I65 the business of philosophy as science of the whole, to expound the chief relations that constitute its complex nature.”—Encyclopædia Britannica, “Philosophy,” p. 793. “Alas! we know that ideals can never be completely embodied in practice. Ideals must ever lie a great way off—and we will thankfully content ourselves with any not intolerable approximation thereto Let no man, as Schiller says, “too querulously measure by a scale of perfection the meagre produ% of reality' in this poor world of ours. We will esteem him no wise man; we will esteem him a sickly, discontented, foolish man. And yet, on the other hand, it is never to be forgotten that ideals do exist; that if they be not approximated to at all, the whole matter goes to wreck! Infallibly. No bricklayer builds a wall perpendicular— mathematically this is not possible ; a certain degree of perpendicularity suffices him. . . . . And yet, if he sway too much from the perpendicular—above all, if he throw plummet and level quite away from him and pile brick on brick heedless, just as it comes to hand—such bricklayer is, I think, in a bad way. He has forgotten himself, but the law of gravitation does not forget to act on him ; he and his wall rush down into a confused welter of ruins.”— CARLYLE. I66 Man's Spirit and Mind Involution and Evolution. PLATE III. LEFT-HAND SECTION. RIGHT-HAND DIAGRAM, OR INvolution AND Evolution of MEMORY's REcoLLECTIONS-OF-THOUGHT. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Considerations of Meditation and Contemplation, and Concomitant Mind- Connotations of Ob-jećt and Sub-jećt, are the Co-ordinate Bi-Polar Axes of the Involu- tion and Evolution of Memory's Recollections-of-Thought, and Pivot-Conjointly on an Involution and Evolution of Word, of the Major and Minor Modes of Imagery and Meaning. And Imagery, as the Major Mode, or Correlative of Man's Spirit-Considerations of Meditation and Contemplation, has as Negative Pole or Basis, its Problems-of-Meditation, and as Positive Pole, its Theorems-of-Contemplation;–whilst Meaning as the Minor Mode or Correlative of his Spirit-Considerations-of-Meditation and Contemplation's Concomitant Mind-Connotations of Ob-jećt and Sub-jećt, has as Negative Pole or Basis, the Impressions-of- Obječt, Concomitant of the Problems-of-Meditation, and as Positive Pole, the Ex-pressions- of-Sub-jećt, Concomitant of the Theorems-of-Contemplation. Man's Spirit and Mind Involution and Evolution. 167 ANALYTICAL READING OF THE DIAGRAM. I 26. Spirit-Consid ERATION. N. P. Meditation. P. P. Contemplation. Primary Bi-Polar Axis of Involution and Evolution of the Recollections-of-Thought. (Plate II. Completed. Right-hand Diagram.) “We wish to remember something in the course of conversation. No effort of the will can reach it; but we say, ‘Wait a minute and it will come to me,’ and go on talking. Presently, perhaps some minutes later, the idea we are in search of comes all at once into the mind, delivered like a pre-paid bundle, laid at the door of consciousness like a foundling in a basket. How it came there we know not. The mind must have been at work groping and feeling for it in the dark; it cannot have come of itself. Yet, all the while, our consciousness, so far as we are conscious of our consciousness, was busy with other thoughts. “In old persons, there is sometimes a long interval of obscure mental action before the answer to a question is evolved. I remember making an inquiry, of an ancient man whom I met on the road in a waggon with his daughter, about a certain old burial-ground which I was visiting. He seemed to listen attentively but I got no answer. “Wait half a minute or so, the daughter said, ‘and he will tell you.’ And sure enough after a little time, he answered me, and to the point. The delay here, probably, corresponded to what machinists call ‘lost time,’ or ‘back lash, in turning an old screw, the thread of which is worn. But, within a fortnight, I examined a young man for his degree, in whom I noticed a certain regular interval, and a pretty long one, between every question and its answer. Yet the answer was, in almost every instance, correót, when it at last did come. It was an idiosyncrasy, I found, which his previous instructors had noticed. I do not think the mind knows what it is doing in the interval, in such cases. This latent period, during which the brain is obscurely at work, may perhaps belong to mathematicians more than others. Swift said of Sir Isaac Newton that if one were to ask him a question, “he would revolve it in a circle in his brain, round and round and round’ (the narrator here describing a circle on his own forehead), ‘before he could produce an answer.' I have often spoken of the same trait in a distinguished friend of my own, remarkable for his mathematical genius, and compared his 'sometimes long-deferred answer to a question, with half a dozen stratified over it, to the thawing-out of the frozen words as told of by Baron Munchausen and Rabelais, and nobody knows how many others before them.”—O. W. Holmes's Mechanism in Thought and Morals. 168 Man’s Spirit and Mind Involution and Evolution. 127. Mind-Con NoTATION. N. P. Ob-jećt. P. P. Sub-jećt. Secondary Bi-Polar Axis of Involution and Evolution of the Recollections-of-Thought, or - Concomitant of Man's Spirit-Considerations of Meditation and Contemplation. “The distinétion of subjeff and objeff as marking out the fundamental and most thorough-going antithesis in philosophy, we owe, among other important benefits, to the schoolmen, and from the schoolmen the terms passed, both in their substantive and adjective forms, into the scientific language of modern philosophers. Deprived of these terms, the Critical Philosophy, indeed the whole philosophy of Germany and France, would be a blank.” —SIR. W. HAMILTON, Ninth Leółure on Metaphysics. “ Language has, in fact, been throughout its development moulded to express all things under the fundamental relations of Subječ and Obječ, just as much as the hand has been moulded into fitness for manipulating things presented under this same fundamental relation; and, if detached from this fundamental relation, language becomes as absolutely impotent as 3.11 amputated limb in empty space.”—HERBERT SPENCER's Principles of Psychology, vol. ii. p. 335. - “The sciences, one and all, deal with a world of objects, but the ultimate fact as we know it is the existence of an object for a subject. Subječ-objebi, knowledge, or more widely, self-consciousness with its implicates—this unity in duality is the ultimate aspect which reality presents. It has generally been considered, therefore, as constituting in a special sense the problem of philosophy. Philosophy may be said to be the explication of what is involved in this relation, or, in modern phraseology, a theory of its possibility. Any would-be theory of the universe which makes its central fact impossible, stands self-condemned. On the other hand a sufficient analysis here may be expected to yield us a statement of the reality of things in its last terms, and thus to shed a light backwards upon the true nature of our subordinate conceptions.”—Encyclopædia Britannica, “Philosophy,” p. 793. 128. WORD. Pivotal Involution and Evolution of the Recollections-of-Thought's Spirit-Considerations of Meditation and Contemplation, and Concomitant Mind-Connotations of Ob-jećt and Sub-jećt. “Since the things the mind contemplates are none of them, besides itself, present to the understanding, it is necessary that something else, as a sign or representation of the thing it considers, should be present to it; and these are ideas. And because the scene of ideas that make one man's thoughts cannot be laid open to the immediate view of another, nor laid up Man's Spirit and Mind Involution and Evolution. I69 anywhere but in the memory—a no very sure repository—therefore, to communicate our thoughts to one another, as well as record them for our own use, signs for our ideas are also necessary. Those which men have found most convenient, and therefore generally make use of, are articulate sounds. The consideration, then, of ideas and words as the great instruments of knowledge makes no despicable part of their consideration who would take a view of human knowledge in the whole extent of it. And, perhaps, if they were distinčily weighed and duly considered, they would afford us another sort of logic and critic, than what we have hitherto been acquainted with.”—Lock E, On the Understanding. “The word expresses and embodies the idea. The word is the creation of the mind, the best evidence of its existence. It is the very substance and body of the idea itself. The word denotes the thing and connotes the thought, and is the word—the very thing and thought in question. - “The unknowable thing has passed into the idea, the thought; the unknowable thought or idea has passed into the word; and the words are the only things or general ideas or thoughts which can be known or discussed as they are actually in themselves by any child of man, let him talk or write as long as he may. To acknowledge and to submit to this truth is the first step in all true philosophy.”—JAMES HAIG's Symbolism, p. 120. I 29, IMAGERY. N. P. Problems-of-Meditation. P. P. Theorems-of-Contemplation. Major Mode Involution and Evolution of the Pivotal Word, or Correlative of the Recol- lečtions-of-Thought's Spirit-Considerations of Meditation and Contemplation. “All Meditation remains incomplete, when it produces no Image, and all Contemplation becomes incomplete apart from such guidance.”—CoMTE’s Synthese Subječive, p. 33. “A popular American author has somewhere characterised language as ‘fossil poetry’ . in other words that we are not to look for the poetry which a people may possess only in its poems, or its poetical customs, traditions, and beliefs. Many a single word is itself a concentrated poem, having stores of poetical thought and imagery laid up in it. Examine it, and it will be found to rest on some deep analogy of things natural and things spiritual; bringing those to illustrate and to give an abiding form and body to these. The image may have grown trite and ordinary now; . . . . yet not the less he who first discerned the relation, and devised the new word which should express it, or gave to an old, never before but literally used, this new and figurative sense, this man was in his degree a poet—a maker, that is, of things which were not before, which would not have existed but for him, or for some other gifted with equal powers.”—TRENCH, The Study of Words. “And as imagination bodies forth The forms of things unknown, the poet's pen Z 17O Man's Spirit and Mind Involution and Evolution. Turns them to shapes, and gives to airy nothing A local habitation and a name.”—SHAKESPEARE. 130. MEANING. N. P. Impression-of-Ob-jećt, Concomitant of the Problems-of-Medita- tion. P. P. Expression-of-Subjećt, Concomitant of the Theorems-of-Contemplation. Minor Mode Involution and Evolution of the Pivotal Word, or Correlative of Man's Spirit- Considerations of Meditation and Contemplation's Concomitant Mind-Connotations of Ob-jećt and Subjećt. “To treat of sound as independent of meaning, of thought as independent of words, seems to defy one of the best established principles of the science of language. Where do we ever meet in reality, I mean in the world, such as it is, with articulate sounds—sounds like those that form the body of language, existing by themselves, and independent of language? No human being utters articulate sounds without an object, a purpose, a meaning. The end- less configurations of sound which are colle&ted in our dićtionaries would have no existence at all, they would be the mere ghost of a language, unless they stood there as the embodiment of thought, as the realisation of ideas.”—MAx MüLLER's Leôures, Second Series, page 44. “The copiousness of meaning which Words enwrap is indeed more than all that was said or thought. Children of the mind, they reflect the manifold richness of man's faculties and affections. In language is incarnated man's unconscious passionate creative energy . . . . To the illustration of the opulences of Words I design these pages : with Runic spells to evoke the pagan wanderers from their homes in the visionary eld . . . . to seize, flaming down, as it were from the ‘firmament of bards and sages, some of the deep analogies, the spiritual significance, the poetic beauty and the rich humour that sport and dwell in even our common, every-day words and phrases. . . . . “Medals of the mind we may call words. And as the medals of Creation from the Geologic world reveal the workings of creative energy and the successive developments of the divine idea, so Words present a humanitary Geology, its strata built up of the rich deposits of Mind. With passionate fervour man pours himself on nature. An irrepressible longing to express his secret sense of his unity with nature possesses him : and from the consciousness, all plastic and aglow, rush Words, infinitely free, rich and varied, laden with pathos and power, humour and thought. . . . . * “In the growth of Words all the activities of the Mind conspire. Language is the mirror of the inward living consciousness. Language is concrete metaphysics. What rays does it let in on the mind's subtle workings There is more of what there is essential in metaphysics —more of the structural action of the human mind, in Words, than in the concerted intro- spection of all the psychologists. . . Man's Spirit and Mind Involution and Evolution. I 71 “It may not be amiss to throw out a few illustrations of the treasures hoarded in Words. Such intimations may serve the office of the overture—that is, may strike fundamental chords. “A law that runs through the warp and woof of language is the familiar principle of a translation of sensible perceptions into the realm of ideas, into metaphysics and morals. “We are all conscious of a psychologic state when the mind is balancing between conflićting possibilities, when, as Dante has it, “Il si, e il no, nel capo mi tenzoni,' when ‘Yes and No contend within the head.' Now how faithfully has the common intuition embodied this condition in our “SUSPENSE, which is indeed the being—suspensus—hung up, balancing in deliberation. And its analogue ‘DELIBERATION, which I have just used, follows a like figure—it being just the action of that mental balance—libra—into which possibilities and probabilities are thrown. Our word ‘AUSP1cious ' embalms a curious reminiscence of the good omens of the auspex, or bird-inspector . . . . ; while ‘ FISCAL carries a reminder of the fiscus or wicker basket which in primitive times contained the revenue of the State. So ‘FRUGAL.” is strićtly fruitbearing, ‘CANDoR’ is just whiteness, and ‘SERIOUs ' (sine risus) is the being unable to raise a laugh. . . . . How fine the allusion conveyed in ‘WoRSHIP, which is indeed just one’s ‘worth-ship.' . . . . I find, however, I am running these premoni- tory thoughts into the very pith of the book, so here I shall abruptly close.”—WILLIAM Sw1NTON's Rambles among Words. “In our examination of the methods of change or growth in language, we have finally to consider the subjećt of acquisition of new material of the means whereby the waste incident to phonetic decay is made up, and expression for new thought and knowledge provided. . . . How great is the sum of enrichment of language by this means, may be seen by observing the variety of meanings belonging to our words. If each of them were like a scientific term, limited to a definite class of strićtly similar things, the number which the cultivated speaker now uses would be very far from answering his purposes. But it is the customary office of a word to cover, not a point, but a territory, and a territory that is irregular, heterogeneous, and variable. A certain noted English lexicographer thought he had performed a great feat when he had reduced the uses of good to forty varieties, besides an insoluble residue of a dozen or two of phrases; and, though we need not accept all his distinétions as valuable, their number at any rate indicates a real condition of things. . . . . It is the duty of the competent lexicographer, in any language, to reduce the apparent confusion to order by discovering the nucleus, the natural etymological meaning from which all the rest have come by change and transfer, and by drawing out the others in proper relation to their original and to one another, so as to suggest the tie of association by which each was added to the rest—if he do not find (as is not very rarely the fact) that the tie is doubtful or undiscoverable. If we were to count in our words only those degrees of difference of meaning for which in other cases separate provision of expression is made, the IOO,Ooo English words would doubtless be 172 Man's Spirit and Mind Involution and Evolution. found equivalent to a million or two. As an extreme example of what this mode of enrich- ment can do, there is in existence one highly cultivated tongue, the Chinese, all the growth of which has had to be by differentiation of meaning, since it rejects all external additions; and it has only about 1,500 words; what a host of discordant and hardly connectable meanings each word is compelled to bear may be easily imagined. . . . . “The particular mode of transfer by which new expression is most abundantly won is the figurative. But rich as are its contributions to the absolute needs of expression, especially in the department of intellectual and relational language, they are by no means limited to that. The mind not only has a wonderful facility in catching resemblances and turning them to account, but it takes a real creative pleasure in the exercise, and derives from it desirable variety and liveliness of style.”—WHITNEY's Life and Growth of Language, pp. 108 and II 2. PLATE III. LEFT-HAND SECTION COMPLETED, OR, Co-ORDINATION OF THE FIVE PRECEDING DIAGRAMs. From p. 154. Ötiºn of Tontºption. PLATE III. LEFT-HAND SECTION COMPLETED, OR, Co-or DINATION OF THE Fiv E PRECE DING DIA GRAMs. From p. 160. From p. 138. - ºftentions of Communºstnāt. From p. 144, ------ àuggestion&of Petteption. - 1&2tol From p. 166. Ittiung-of-Choutfit. READING OF THE INTER-con NECTIONS OF THE SEPARATELY INvolve D AND Evolv ED SUB-DIVISIONS OF THE FIVE_FOLD DIA GRAM. Thus Man's Belief-of-Apprehension, as the Negative Pole of Faith (Centre Diagram), connects immediately with his Spirit-Substance and Mind-Body-Form, or the Theoretical and Empirical Knowledge of the Sugges- tions-of-Perception (Lower Diagram); but his Trust-of-Comprehension, as Positive Pole of the same Faith, with his Spirit-Essence and Mind-Existence, or the Religion and Moral-Sense of the Grasp-of-Con- ception's Wisdom (Upper Diagram); and so also The Testimony-of-Evidence, as Negative Pole or Basis of Verification, and Concomitant of the Belief-of- Apprehension; with the Spirit-Notions and Mind- Propositions, or Ideality and Reality of the Retentions- of-Common-Sense (Left-hand Diagram); but the Affirmation-of-Verdićt, as Positive Pole of the same Verification, and Concomitant of the Trust-of-Compre- hension; with the Spirit-Considerations and Mind- Connotations, the Word-Imagery and Meaning of the Recollections-of-Thought (Right-hand Diagram). PLATE III. RIGHT-HAND SECTION, OR FURTHER DEVELOPMENT OF THE RIGHT-HAND DIAGRAM OF THE CoMPLETED PLATE II. (BETWEEN PAGES 32-33.) I 74. Man's Spirit and Mind Involution and Evolution. PLATE III. RIGHT-HAND SECTION. CENTRE DIAGRAM, OR INvolution AND Evolution of ANALogy's Two-Fold MoDE OF GENERALISATION AND CLASSIFICATION. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Universe Relative and Absolute, and Concomitant Mind-Mathematics of Geometry and Algebra, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of Analogy's Two-fold Mode of Generalisation and Classification, and Pivot-Conjointly on the Involution and Evolution of a Genius of the Major Mode of Inspiration and Minor Mode of Logic. And Inspiration as the Major Mode, or Correlative of Generalisation's Spirit-Universe, Relative and Absolute, has thence as Negative Pole or Basis, the Discovery-of-the Relative, and as Positive Pole, the Revelation-of-the Absolute;—whilst Logic, as the Minor Mode, or Correlative of Classification's Mind-Mathematics of Geometry and Algebra, and Concomitant of Generalisation's Spirit-Universe, Relative and Absolute, has as Negative Pole or Basis, the Diagrams of a Geometry, Concomitant of the Discovery-of-the Relative, and as Positive Pole, the Dialectics of an Algebra, Concomitant of the Revelation-of the Absolute. Man's Spirit and Mind Involution and Evolution. I 75 ANALYTICAL READING OF THE DIAGRAM. 137. Spirit-UNIVERSE. N. P. Relative. P. P. Absolute. Bi-Polar Axis of the Involution and Evolution of Analogy's Major Mode of Generalisation. (Pl. II. Completed. Right-hand Diagram.) “Mind or Consciousness, whatever it may be, is that organism in the midst of all things through which all our knowledge of all things must come. . . . . Round this organism, how- soever related to it, is the vast and varied Cosmos, or phaenomenal and historical Universe, which the organism reports to us as hung in Space and varying through Time. . . . . But, beyond this whole phaenomenal Universe or Cosmos which has the Mind of Man in its midst, it has been the passion of Philosophy to assert or speculate a transcendent' Universe, or Empyrean of Things, in Themselves, of Essential Causes, of Absolute or Noumenal, as distinét from Phaenomenal Existence. What enspheres the Cosmos, what supports it, of what Absolute Reality under- neath and beyond itself is it significant, of what Absolute meaning is it the expression, the allegory, the poem 2 May not the entire Phaenomenal Cosmos, hung in Space and voyaging through Time, be but an illusion—and this whether we consider it to be, within itself, a play of matter alone, or of Spirit alone, or of both matter and Spirit? If we feel that it is not, on what warrant do we so feel? In what tissues of facts and events, material or moral, in this phaenomenal Space and Time World shall we trace the likeliest filaments of that golden cord by which we then suppose it attached to a World not of Space and Time; and how shall we, denizens of Space and Time, succeed in throwing the end of the cord beyond our Space—and Time World's limits? Is the Cosmos a bubble? Then what breath has blown it, and into what Empyrean will it remelt when the separating film bursts? Asking these questions in all variety of forms, Philosophy has debated the possibility of an Ontology,” or science of things in themselves, in addition to a Psychology and a Cosmology. These two are sciences of the Phaenomenal, but that would be a science of the Absolute. It would be the highest metaphysic of all, and, indeed, in one sense, the only science properly answering to that name. It would be the science of the Supernatural. Can there be such a science? A question this which seems to break itself into two. Is there a Supernatural and can the Supernatural be known It is the differences that have shown themselves among philosophers in their answers, express or implied, to these questions that I have in view under the name of their differences in respect of Ontological Faith.”—MAsson’s Recent British Philosophy, p. 76. * That is a Spirit-Universe transcending or over and above “the phaenomenal.” * The Diagrammatic identifies Ontology with Spiritualism (see par. 144), and exhibits Ptychology as the Positive Pole of Spiritual or Ontological Faith, and therefore as of deeper import than any “science of the phaenomenal.” 176 Man's Spirit and Mind Involution and Evolution. I32. Mind-MATHEMATIcs. N. P. Geometry. P. P. Algebra. Bi-Polar Axis of the Involution and Evolution of Ana-logy's Minor Mode of Classification, or Concomitant of its Generalisation's Spirit-Universe, Relative and Absolute. “The early history of Mathematics seems so far clear, that its founders were the Egyptians with their practical surveying, and the Babylonians whose skill in arithmetic is plain from the tables of square and cube numbers drawn up by them, which are still to be seen. Then the Greek philosophers, beginning as disciples of these older schools, soon left their teachers behind, and raised mathematics to be as its name implies, the “learning” or “discipline” of the human mind in strićt and exact thought. In its first stages, mathematics chiefly consisted of arithmetic and geometry, and so had to do with known numbers and quantities. But in ancient times the Egyptians and Greeks had already begun methods of dealing with a number without as yet knowing what it was, and the Hindu mathematicians going further in the same direction, introduced the method now called algebra. It is to be noted that the use of letters as symbols in algebra was not reached all at once by a happy thought, but grew out of an earlier and clumsier device. It appears from a Sanskrit book that the venerable teachers began by expressing unknown quantities by the term “so-much- as,” or by the names of colours, as “black,” “blue,” “yellow,” and then the first syllables of these words came to be used for shortness. Thus if we had to express twice the square of an unknown quantity, and called it “so much squared twice,” and then abbreviated this to 30 sq 2 this would be very much as the Hindus did in working out the following problem, given in Colebrooke's Hindu Algebra : “The square root of half the number of a swarm of bees is gone to a shrub of jasmin : and so are eight-ninths of the whole swarm ; a female is buzzing to one remaining male, that is humming within a lotus, in which he is confined, having been allured to its fragrance at night. Say, lovely woman, the number of bees.” This equation is worked out clumsily from the want of the convenient set of signs = + —, which were invented later in Europe, but the minus numbers are marked, and the solution is in principle an ordinary quadratic. The Arab mathematicians learnt from India this admirable method, and through them it became known to Europe in the middle ages. The Arab name given it is al-jahr wa-l-mukabalah, that is ‘consolidation and opposition,' this meaning what is now done by transposing quantities on the two sides of an equation; thence comes the present word algebra. It was not till about the seventeenth century in Europe that the higher mathematics were thoroughly established, when Descartes worked into a system the application of algebra to geometry, and Galileo's researches on the path of a ball or flung stone brought in the ideas which led up to Newton's fluxions and Leibnitz's differential calculus, with the aid of which mathematics have risen to their modern range and power. Mathematical symbols have not lost the traces of their first beginnings as abbreviated words, as where n still stands Man's ‘Spirit and Mind Involution and Evolution. 177 for number, and r for radius, while V, which is a running hand r, does duty for root (radix), and ſ, which is an old fashioned s, stands for the sum (summa) in integration.”—E. B. TYLOR's Anthropology, p. 32 1. I33. GENIUS-OF-ANA-Logy. Pivotal Involution and Evolution of Generalisation's Spirit-Universe, Relative and Absolute, and Classification's Concomitant Mind-Mathematics of Geometry and Algebra. “Genius, from geno, the old form of the verb gigno, to produce. . . . . The word was in ancient times applied to the tutelary god or spirit appointed to watch over every individual from his birth to his death. As the character and capacities of men were supposed to vary according to the higher or lower nature of their genius, the word came to signify the natural powers and abilities of men, and more particularly their natural inclination or disposition. But the peculiar and restričted use of the term is to denote that high degree of mental power which produces or invents. ‘Genius,’ says Dr. Blair (“Lectures on Rhetoric”), “always imports something inventive or creative.’ ‘It produces,’ says another, ‘what has never been —FLEMING's Vocabulary of 3 x 3 accomplished, and which all in all ages are constrained to admire. Philosophy. “In short, originality is the mark of Genius—though the word is constantly used to denote great powers which are, rigidly speaking, merely a faculty for doing more quickly than usual what has been done by others before. . . . . The man of genius introduces into the world something which was not there before, instead of simply using up old materials. If, on Mr. Darwin's hypothesis, we are now men instead of monkeys, our improvement may be defined as the sum of all that has been added to us by the men of genius. It matters not whether the new element has entered spasmodically or by infinitesimal infusions; but all the substantial gains which divide us from the monkey or the rudest Savage must have been first introduced by men who were in some degree superior to their ancestors.”—Saturday Review, January, 1875. “To do easily what others do with difficulty, that is Talent. To do what Talent cannot do is Genius.”—Sch ERER. “Talk not of Genius baffled, Genius is master of Man, Genius does what it must, and Talent does what it can.”—LORD LYTTON. “The man of talent follows the current modes of thought, keeps his eye steadily fixed on the popular eye, produces the kind of thing which hits the taste of the moment, and is never guilty of the folly of abandoning himself to the intoxicating excitement of produćtion. To the original inventor of ideas and moulder of new forms of art this intoxication is . . . A A 178 Mam's Spirit and Mind Involution and Evolution. everything. He is under a kind of divine behest to make and fashion something new and “But if improvident, he is improvident in a high cause. Emerson and others have taught us the uses of the great man. The teacher of a new truth, the discoverer of a higher and worthier form of artistic expression, is one in advance of his age, who by his giant exertions enables the community, and even the whole race, to reach forward to a further point in the line of intellectual evolution. He is a scout who rides out well in advance of the intelle&tual army, and who by this very advance and isolation from the main body is exposed to special perils. Thus genius, like philanthropy or conscious self-sacrifice for others, is a mode of variation of human nature which, though unfavourable to the conservation of the individual, aids in the evolution of the species. . . . . As the biography of the Man of Genius often tells us, he is apt to become aware . . . . that his consuming impulses . . . . collide with the utilities and purposes of ordinary life. . . . . The youth to whom the embodiment of a noble artistic idea, or the discovery of a large, fručifying, moral truth, is the one absorbing interest, will be apt to take a shockingly low view of banking, school-mastering, and the other respectable occupations of ordinary citizens. “It follows that the man of genius is, by his very constitution and vocation, to a consider- able extent a Solitary. He is apt to offend the world into which he is born by refusing to bow the knee to its conventional deities. His mood of discontent with things presents itself as a reflection on their contented view. On the other hand, his peculiar leanings and aspirations are incomprehensible to them, and stamp him as an alien . . . . the man of decided originality of thought, being as it were born out of due time, has to bear the strain of production for a while uncheered by the smile of recognition. And when there is great originality, not only in the ideas, but in the form of expression, such recognition may come too slowly to be of any remunerative value. Neglect or ridicule is the form of greeting which the world has often given to the propounder of a new truth. . . . .”—Nineteenth Century Review, “Genius and Insanity,” by T. SULLY, June, 1885. I34. INSPIRATION. N. P. Discovery-of-the Relative. P. P. Revelation-of-the Ab- Solute. Major Mode Involution and Evolution of the Pivotal Genius-of-Analogy, or Correlative of Analogy's Spirit-Universe, Relative and Absolute. “Acquisitions . . . . patiently discovered, or found by the happy inspiration of genius . in depths of nature; which the weak steps and dim torch-light of generations after generations had vainly laboured to explore.”—BRowN's Nineteenth Leóżure, p. 200. “It would be difficult to decide whether Science owes the greater part of her discoveries Man's Spirit and Mind Involution and Evolution. I 79 to indućtion or to analogy; to experiment or to happy inspiration.”—British Quarterly, January, 1874, “ Modern Scientific Inquiry.” - “Furthermore, there are in human minds varieties of power of an astonishing descrip- tion; although there be faculties common to all men, the vigour of those faculties in some cases is such as perfectly to eclipse the vigour of them in others. The superiority of individual minds, whose works have filled the world with wonder, is such as to leave behind, at an unapproachable distance, the ordinary measure of human endowment. Certain intellects (I need not name them) have long exercised a formative power upon the civilised portion of our race. They have been as crystals inserted in a solution, and other crystals have received shape from them. Whence have come these typical energies in the intellectual world No law of development will account for a resplendent Genius now and then flashing on the world: for the appearance of a master-mind, after humanity has kept on a low level through generation after generation; for the ascent again of gifted spirits into the highest heaven of invention, after another lapse into mere mediocrity. No known laws of causality account for such facts in the realms of intelle&tual existence. If, in the case of man, as compared with other animals, the difference, as Aristotle says, is something which comes from without, the same may be said with respect to the difference between ordinary mortals and William Shakespeare or John Milton. There is forced upon us the convićtion that these stars which dwell apart are kindled by fires burning in superhuman spheres. I do not say in this case, any more than in the others I have cited, that we find an exačt parallel to a miracle : but I do maintain, that we discover here a kind of inspiration which, like the miraculous, transcends all known laws, and brings to mind what was said by the first of those just named : “There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy.” Modern Scepticism, p. 189. 135. Logic. N. P. Diagrams-of-Geometry, Concomitant-of-the Discovery-of-the Relative. P. P. Dialectics-of-Algebra, Concomitant-of-the Revelation-of-the Absolute. Minor Mode Involution and Evolution of the Pivotal Genius-of-Ana-logy, or Correlative of its Spirit-Universe, Relative and Absolute's, Concomitant Mind-Mathematics of Geometry and Algebra. “There is as great diversity among authors in the modes which they have adopted of defining logic, as in their treatment of the details of it. This is what might naturally be expected on any subječt on which writers have availed themselves of the same language, as a means of delivering different ideas. Ethics and jurisprudence are liable to the remark in common with logic. Almost every philosopher having taken a different view of some of the I 8o Mam's Spirit and Mind Involution and Evolution. particulars which these branches of knowledge are usually understood to include; each has so framed his definition as to indicate beforehand his own peculiar tenets, and sometimes to beg the question in their favour. . . . . “The employment of the word Logic to denote the theory of argumentation, is derived from the Aristotelian, or, as they are commonly termed, the scholastic logicians. . . . . More recent writers on logic have generally understood the term as it was employed by the able authors of the Port Royal Logic; viz. as equivalent of the Art of Thinking. Nor is this acceptation confined to philosophers, and works of science. Even in conversation, the ideas usually connected with the word Logic include at least precision of language, and accuracy of classification : and we perhaps oftener hear persons speak of a logical arrangement, or expres– sions logically defined, than of conclusions logically deduced from premises. . . . . “Whether, therefore, we conform to the practice of those who have made the subjećt their particular study, or to that of popular writers and common discourse, the province of Logic will include several operations of the intellect not usually considered to fall within the meaning of the terms Reasoning and Argumentation. “These various operations might be brought within the compass of the science, and the additional advantage obtained of a very simple definition, if, by an extension of the term, Sanétioned by high authorities, we were to define Logic as the science which treats of the operations of the human understanding in the pursuit of truth. For to this ultimate end, naming, classification, definition, and all the other operations over which logic has ever claimed jurisdićtion, are essentially subsidiary. They may all be regarded as contrivances for enabling a person to know the truths which are needful to him, and to know them at the precise moment at which they are needful.”—MILL's Logic, Introdućtion, par. 3. “According to the old phrase logic is the art of thinking. Moreover the fact that ordinary logic investigates its laws primarily in this reference, and not disinterestedly as immanent laws of knowledge, or of the connection of conceptions, brings in its train a limita- tion of the sphere of the science as compared with the theory of knowledge. We find the logician uniformly assuming that the process of thought has advanced a certain length before his examination of it begins; he takes his material full-formed from perception, without as a rule, inquiring into the nature of the conceptions, which are involved in our perceptive experience. Occupying a position, therefore, within the wider sphere of the general theory of knowledge, ordinary logic consists in an analysis of the nature of general statement, and of the conditions under which we pass validly from one general statement to another. But the logic of the schools is eked out by contributions from a variety of sources (e.g. from grammar on one side, and from psychology on another), and cannot claim the unity of an independent science.”—Encyclopædia Britannica, 9th edition, “Philosophy,” p. 795. Man's Spirit and Mind Involution and Evolution. I 8 I Logic—the Correlative of Mathematics. “At least three distinét views are possible of the relation between logic and mathematics. Mathematics may be regarded as a special application of logic; or logic may be regarded as a branch of mathematics; or the two may be regarded as Co-ordinate Sciences.”—“Mind,” &garterly Review, January, 1877, page 47. “Pure mathematics, according to Comte, are really a branch of Logic, part of the furniture, an analysis of the processes of the mind itself.”—Nineteenth Century, Nov. 1886. Diagrams-of-Geometry, the Negative Pole, or Basis of Logic. “A Diagram is a figure drawn in such a manner that the geometrical relations between the parts of the figure help us to understand relations between other obječis. . . . . Diagrams may be classed according to the manner in which they are intended to be used, and also according to the kind of analogy which we recognize between the diagram and the thing represented. . . . In mathematical treatises they are intended to help the reader to follow the mathe- matical reasoning. The construction of the figure is defined in words so that if no figure were drawn the reader could draw one for himself.”—Encyclopaedia Britannica, 9th edition, “Diagrams.” Dialeffics-of-Algebra, the Positive Pole of Logic. “The Greek verb dialegesthai, in its widest signification,-I. Includes the use both of reason and speech as proper to man. Hence dialečics may mean logic as including the right use of reason and language. 2. It is also used as synonymous with the Latin word disserere, to discuss or dispute ; hence, dialećtics has been used to denote the Logic of probabilities, as opposed to the doćtrine of demonstration and scientific indućtion. 3. It is also used in popular language to denote Logic properly so called.”—FLEMING's Vocabulary of Philosophy. I 82 Man's Spirit and Mind Involution and Evolution. PLATE III. RIGHT-HAND SECTION. Low ER DIAGRAM, OR, INVOLUTION AND Evolution of GENERALISATION's IMPLICATIONS-of-INDUCTION. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Nature of Matter and Motion and Concomitant Mind-Mechanics of Statics and Dynamics are the Co-ordinate Bi-Polar Axes of Involution and Evolution of Generali- sation's Implications-of-Indućtion, and Pivot Conjointly on an Involution and Evolution of Science, of the Major and Minor Modes of Cosmo-gony and Cosmo-logy. And Cosmo-gony as the Major Mode, or Correlative of Man's Spirit-Nature of Matter and Motion, has as Negative Pole or Basis, the Chemistry-of-Matter, and as Positive Pole, the Physics-of-Motion;–whilst Cosmo-logy as the Minor Mode, or Correlative of Man's Spirit- Nature of Matter and Motion's Concomitant Mind-Mechanics of Statics and Dynamics, has as Negative Pole or Basis, a Weight-of-Statics, Concomitant of the Chemistry-of-Matter, and as Positive Pole, a Measure-of-Dynamics, Concomitant of the Physics-of-Motion. Man's Spirit and Mind Involution and Evolution. 183 ANALYTICAL READING OF THE DIAGRAM. 136. Spirit-NATURE. N. P. Matter. P. P. Motion. Primary Bi-Polar Axis of the Involution and Evolution of Generalisation's Implications- of-Induction. - >< Generalisation as the Major Mode of Analogy, implicates-inductively, or as One-Complex- Notion, the productive-Motions-in-Matter with those of birth-giving.—Earth or Matter there- fore as Mother (L. Mater), and Motion, as the fecundating, begetting, or Spirit-Nature, which works in Matter. “The Earth, that’s Nature's mother, is her tomb : What is her burying Grave, that is her womb : And from her womb, children of diverse kind, We, sucking on her natural bosom find.”—SHAKESPEARE. “Nature or Natura, etymologically means, ‘she who gives birth, who brings forth !' But who is she, or he, or it The ancient nations made a goddess of her—and this we consider a childish mistake—but what is Nature with us? We use the word readily and constantly, but when we try to think of Nature as a being, or as an aggregate of beings, or as a power, or as an aggregate of powers, our mind soon drops : there is nothing to lay hold of, nothing that exists or resists.” . . . .-MAX MüLLER's Twelfth Lecture, Second Series, p. 56. “ Nature,” said Dr. Reid “is the name we give to the efficient cause of innumerable effects which fall daily under observation. But if it be asked what mature is 2 whether the first universal cause, or a subordinate one whether one or many whether intelligent or unintelligent?—upon these points we find various conjectures and theories, but no solid ground upon which we can rest. And I apprehend the wisest men are those who are sensible they know nothing of the matter.” C & According to its derivation, mature should mean that which is produced or born : but it also means that which produces or causes to be born. The word has been used with various shades of meaning, but they may all be brought under two heads, Natura Naturams or Natura Naturata, the Birth-Giving, or the Given–Birth-to. . . . . Plastic Nature or Force was the name given by ancient physiologists to a power to which they attributed the formation of the germs or tissues of organized and living beings. In opposition to the doctrine of Democritus, who explained all the phenomena of nature by means of matter and motion—and in opposition to the doctrine of Strato, who taught that matter was the only substance, but in I 84. Man's Spirit and Mind Involution and Evolution. itself a living and active force, Cudworth maintained that there is a plastic nature, a Spiritual Energy intermediate between the Creator and His works, by which the phenomena of nature are produced. How far the facts warrant such an hypothesis, or how far such an hypothesis explains the facts may be doubted. But the hypothesis is not much different from that of the anima mundi, or soul of matter, which had the countenance of Pythagoras and Plato, as well as of the school of Alexandria, and later philosophers, “Anima Mundi (soul of the world)—Animism is the doćtrine as held by Stahl. The hypothesis of a force immaterial, but inseparable from matter, and giving to matter its form and movement, is coeval with the birth of philosophy.”—FLEMING's Vocabulary. “See through this Air, this Ocean and this Earth, All matter quick, and bursting into birth. Above, how high! progressive life may go! Around, how wide how deep extend below ! Vast chain of Being ! which from God began, Nature's ethereal, human, angel, man, Beast, Bird, Fish, Insect, what no eye can See, No glass can reach, from infinite to Thee, From Thee to nothing.”—PoPE. 137. Mind-MECHANIcs. N. P. Statics. P. P. Dynamics. Secondary Bi-Polar Axis of the Involution and Evolution of Generalisation's Implications- of-Induction, or Concomitant of Man's Spirit-Nature of Matter and Motion. “We must first turn our attention to a technical distinétion of Mechanics into two portions, according as the forces about which we reason produce rest, or motion ; the former portion is termed Statics, the latter Dynamics. If a stone fall, or a weight put a machine in motion, the problem belongs to Dynamics; but if the stone rest upon the ground, or a weight be merely supported by a machine, without being raised higher, the question is one of Statics.”—WHEwell's History of Scientific Ideas, Book III., Chap. vi. “When the faculties of observation and thought are developed in man, the idea of causation is applied to those changes which we see and feel in the state of rest and motion of bodies around us. And when our abstraćt conceptions are thus formed and named, we adopt the term Force and use it to denote that property which is the cause of motion produced, changed, or prevented. This conception is, it would seem, mainly and primarily suggested by our consciousness of the exertions by which we put bodies in motion. The Latin and Greek words for Force, Wis, Fis, were probably, like all abstraćt terms, derived at first from Man's Spirit and Mind Involution and Evºlution. 185 some sensible object. The original meaning of the Greek word was a muscle or tendon. The first application as an abstraćt term is accordingly to muscular force :- “Then Ajax a far heavier stone upheaved, He whirled it, and impressing Force intense Upon the mass dismist it.” WHEWELL’s History of Scientific Ideas, v. i. p. 205. “In the study of Nature, questions of Force are becoming more and more prominent. The things to be explained are changes—active effects—Motions in ordinary Matter; and the tendency is to regard matter, not as acted upon, but as in itself inherently active. The chief use of atoms is to serve as points or vehicles of motion. Thus the study of matter resolves itself into the study of forces. Inert objects, as they appear to the eye of sense, are replaced by ačtivities revealed to the eye of intellect. The conceptions of “gross,’ ‘corrupt,’ ‘brute matter, are passing away with the prejudices of the past, and in place of a dead material world, we have a living organism of spiritual energies.”—You MAN's Chemistry, par. 418. “Live not the Stars and Mountains 2 Are the waves Without a Spirit? Are the drooping caves Without a feeling in their silent Tears? No, no;-they woo and clasp us to their spheres, Dissolve this clog, and clod of clay before Its hour, and merge our Souls in the great shore.”—ByRoN. 138. SciENCE. Pivotal Involution and Evolution of the Implications-of-Indućtion's Spirit-Nature of Matter and Motion, and Concomitant Mind-Mechanics of Statics and Dynamics. “The Greeks set forth the broad principle that the cautious and thorough observation of Nature must be the foundation of Science, and so far they put their seal upon Induction.” North British Review, December, 1867, page 367. “The Sciences to which the name is most commonly and unhesitatingly given, are those which are concerned about the material world; whether they deal with the celestial bodies, as the sun and stars, or the earth and its produćts, or the elements; whether they consider the differences which prevail among such objects, or their origin, or their mutual operations. And in all these Sciences it is familiarly understood and assumed, that their doćtrines are obtained by a common process of collecting general truths from particular observed facts, which process is termed Induction.”—WHEwell’s History of Scientific Ideas, Introdućtion, p. 4. B B I 86 Man's Spirit and Mind Involution and Evolution. “Knowledge is thus a growth. It begins in the common information of the uncultivated; it develops, and in its higher forms is called Science. All the Sciences have had their origin in the first rude ačtions of ordinary minds, and have grown up by slow degrees.”—You MAN's Chemistry, Introdućtion, Sec. 3. “Most of the now familiar facts of Science were once deemed supernatural. Being strange and inexplicable by the then known laws of nature, they were relegated to the convenient region of the non-natural. But investigation of their sources speedily showed them to be in strićt accord with Nature. The larger portion of the phenomena of Psychology are still looked upon as supernatural. The Student will soon discover that, like all the physical phenomena, they are wholly natural, and obey fixed laws of Nature. “Banish, then, the conception of the supernatural from your thoughts and the word from your vocabulary; it will only lead you astray. Do not assume that you know all about Nature, and all the laws that govern her, and all the Forces that move her, and all the forms and conditions of being, so that you are entitled to say of this or of that, ‘It is not matural,' or of other things that ‘They are supernatural.’”—Cox's Mechanism of Man, vol. i. p. 6 I. “Our first scientific attitude to the world, is that in which we concentrate our attention upon the facts as they are given in experience, with no thought of any mental synthesis through which they are given. To ourselves we seem to have to do with an obječt which is altogether independent of our thought, and what we need in order to know it is to keep our- selves in a purely receptive attitude. All we can do is to analyse what is given, without adding anything of our own to it. . . . . “A step is taken beyond this first naïve consciousness of things, whenever a distinétion is made between appearance and reality, or whenever it is seen that the things perceived are essentially related to each other, and that therefore they cannot be known by their immediate presence to sense, but only by a mind which relates that which is, to that which is not immediately perceived. If ‘the shows of things are least themselves, we must go beyond the shows in order to know them; we must seek out the permanent for that which is given as transient, the laws for the phenomenon, the cause for the effect. . . . From this point of view nature is no longer an obječt which spontaneously reveals itself to us, but rather one which hides its meaning from us, and out of which we must wring its secret by persistent questioning. And, as this question-process obviously has not its direction determined purely by the object itself, it becomes manifest that the mind must bring with it the categories by which it seeks to make nature intelligible. To ask for the causes of things, or the laws of things, pre-supposes that the immediate appearance of them does not correspond to an idea of reality which the mind brings with it, and by which it judges the appearance. Nature is supposed to be given to, or perceived by us as a multitude of objects in space, passing through successive changes in time; and what Science seeks is to discover a necessity of connection running through all this Mam's Spirit and Mind Involution and Evolution. 187 apparently contingent co-existence and succession and binding it into a System. Science, there- fore, seems to question Nature by means of an idea of the necessary inter-dependence and conneſſion of all things, as parts of one systematic whole governed by general laws—an idea which it does not get from mature, but which it brings to nature. Hence the logic in which this process of investi- gation expresses its consciousness of itself will be a synthetic logic, a logic built on certain principles which are conceived to be independent of experience, and by the aid of which we may so transform that experience, so penetrate into it, or get beyond it, as to find for it a better explanation than that which it immediately gives of itself. The Posterior Analytic, in which Aristotle brings in the idea of cause to verify the syllogistic process, or supply a real meaning to it, may already be regarded as a first process in this direction. And the theory of inductive logic, as explained by Bacon and his successors down to Mill, is a continuous attempt to determine what are the principles and methods on which experience must be questioned, in order to extract from it a knowledge which is not given in immediate perception.”— Encyclopædia Britannica, 9th edition, “ Metaphysics,” p. 97. I 39. CoSMO-GONY. N. P. Chemistry-of-Matter. P. P. Physics-of-Motion. Major-Mode Involution and Evolution of the Pivotal Science, or Correlative of the Implications-of-Indućtion of Man's Spirit-Nature of Matter and Motion. “The effect of the discovery of the mechanical equivalent of heat upon the progress of Science may be described as incalculable. At once the dynamic theory of heat was established, and that of all the other so-called imponderables was almost taken for granted. The whole universe appeared now to arrange itself into two great categories, viz. of Matter and its Motions—Matter with its properties the obječ of Chemistry, and Force or Motion that of Physics.”—Life and the Equivalence of Force, p. 35, by J. DRYSDALE, M.D. N. P. Chemistry-of-Matter. “That bodies are composed or made up of certain parts, elements, or principles, is a conception which has existed in men's minds from the beginning of the first attempts at specu- lative knowledge. The doćtrine of the four elements, Earth, Air, Fire, and Water, of which all things in the universe were supposed to be constituted, is one of the earliest forms in which this conception was systematised ; and this doćtrine is stated by various authors to have existed as early as the times of the ancient Egyptians. The words usually employed by Greek writers to express these elements are arx-3 a principle or beginning, and stoixeion, which probably meant a lettter (of a word) before it meant an element of a compound. For the resolution of a word into its letters is undoubtedly a remarkable instance of a successful analysis performed at an early stage of man's history; and might very naturally supply a I 88 Man's Spirit and Mind Involution and Evolution. metaphor to denote the analysis of substances into their intimate parts, when men began to contemplate such an analysis as a subjećt of speculation. The Latin word elementum itself, though by its form it appears to be a derivative abstraćt term, comes from some root now obsolete; probably from a word signifying to grow or spring up. “The mode in which elements form the compound bodies and determine their properties was at first, as might be expected, vaguely and variously conceived. It will, I trust, hereafter be made clear to the reader that the relation of the elements to the compound involves a peculiar and appropriate Fundamental Idea, not susceptible of being correctly represented by any comparison or combination of other ideas, and guiding us to clear and definite results only when it is illustrated by an abundant supply of experimental facts. But at first the peculiar and special notion which is required in a just conception of the constitution of bodies was neither discerned nor suspected; and up to a very late period in the history of chemistry, men went on attempting to apprehend the constitution of bodies more clearly, by substituting for this obscure and recondite idea of Elementary Composition, some other idea more obvious, more luminous, and more familiar, such as the ideas of Resemblance, Position, and Mechanical Force. . . . . “The earlier chemists did not commonly involve themselves in the confusion into which the mechanical philosophers ran, of comparing chemical to mechanical forces. Their attention was engaged, and their ideas were moulded by their own pursuits. They saw that the connection of elements and compounds with which they had to deal, was a peculiar relation which must be studied directly; and which must be understood, if understood at all, in itself, and not by comparison with a different class of relations. At different periods of the progress of chemistry, the conception of this relation, still vague and obscure, was expressed in various manners ; and at last this conception was clothed in tolerably consistent phraseology, and the principles which it involved were, by the united force of thought and experience, brought into view. “The power by which the elements of bodies combine chemically, being, as we have seen, a peculiar agency, different from mere mechanical connection or attraction, it is desirable to have it designated by a distinct and peculiar name; and the term Affinity has been employed for that purpose by most modern chemists. . . . . By the employment of this term . . . . we indicate a disposition to unite . . . . but the word does not appear to have acquired its peculiar chemical meaning till after Boerhaave's time. Boerhaave, however, is the writer in whom we first find a due apprehension of the peculiarity and importance of the Idea it now expresses. When we make a chemical solution, he says, not only are the particles of the dissolved body separated from each other, but they are closely united to the particles of the solvent. . . . . We have not only a separation, but a new combination. There is a force by which the particles of the solvent associate to themselves the parts dissolved, not a force by which they repel and dissever them. We are here to imagine not mechanical ačtion, not violent impulse, not antipathy, but love, at least if love be the desire of uniting. . . . . To Boerhaave, therefore, Man's Spirit and Mind Involution and Evolution, 189 . we may assign the merit of first diffusing a proper view of Chemical Affinity as a peculiar force, the origin of almost all chemical changes and operations.”—WHEwell's History of Scientific Ideas, v. ii. paragraphs 2 and 17. P. P. Physics-of-Motion. “In ancient times, men conceived of matter as being passive or inert, all activity being produced by some external agency, either of supernatural beings or some metaphysical entities. Now that science enables us to view things more truly, we are aware that there is some movement or activity, more or less, in all bodies whatever. The difference is merely of degree between what men call brute matter and animated beings. Moreover, science shows us that there are not different kinds of matter, but that the elements are the same in the most primitive and the most highly organised. If we knew of any substance that had nothing but weight, we could not deny activity even to that; for in falling it is as active as the globe itself-attracting the earth's particles precisely as much as its own particles are attracted by the earth. Looking through the whole range of substances up to those of the highest organisation, we find everywhere a spontaneous activity, very various, and at most, in some cases, peculiar; though physiologists are more and more disposed to regard the most peculiar as a modification of antecedent kinds.”—CoMTE's Positive Philosophy, by Miss MARTINEAU, v. i. p. 108. “Look Nature through, 'tis revolution all ; All change; no Death. Day follows Night; and Night The dying Day ; Stars rise, and set, and rise; Earth takes th’ example. See, the Summer gay, With her green chaplet, and ambrosial flowers, Droops into pallid Autumn : Winter grey, Horrid with frost, and turbulent with storm, Blows Autumn, and his golden fruits away : Then melts into the Spring : soft Spring, with breath Favonian, from warm chambers of the south, Recalls the first. All to reflourish, fades; As in a wheel, all sinks to reascend, Emblems of Man, who passes, not expires.”—You No. I 90 Man's Spirit and Mind Involution and Evolution. I40, CoSMO-LOGY. N. P. Weight-of-Statics, Concomitant of the Chemistry-of-Matter. P. P. Measure-of-Dynamics, Concomitant of the Physics-of-Motion. Minor Mode Involution and Evolution of the Pivotal Science, or Correlative of Man's Spirit- Nature of Matter and Motion's Concomitant Mind-Mechanics of Statics and Dynamics. “Professor Liebig says: ‘The great distinétion between the manner of proceeding in chemistry and natural philosophy is that one weighs, while the other measures. The natural philosopher has applied his measures to nature for many centuries; but only for fifty years have we attempted to advance our natural philosophy by weighing. For all great discoveries chemistry is indebted to the balance, that incomparable instrument which gives permanence to every observation, dispels all ambiguity, establishes truth, detects error, and guides in the true path of inductive inquiry.’”—You MAN's Chemistry, part i. chap. i. “One of the simplest facts of observation is that bodies are drawn down to the surface of the earth with power. The attractive force which produces this effect is called Gravity. It acts between masses of matter of every kind, and at all distances; the earth, sun, moon, and all the heavenly bodies thus influence each other. The various objects upon the earth's surface are not only powerfully attracted by the mass of our globe, but in an infinitely lesser degree they also attract it; and it has been further demonstrated that they also attract each other. A pair of leaden balls two inches in diameter were attached to the ends of a rod which was suspended in the middle by a fine wire. Two other balls of lead, a foot in diameter, were placed upon a revolving platform, and when the larger and smaller balls were brought near together, they were mutually attracted, as was shown by the motion of the rod. The force exerted did not exceed the twenty-millionth of the weight of the lesser ball, but was sufficient to slightly twist the wire, and give rise to a small oscillating movement. The seemingly inert masses were thus proved to be alive with power. - “The force of gravity is proportional to the quantity of matter; that is, if the earth had twice its present mass its attraction would be doubled, and if but one half its mass, its force would be only half as great. So with any body on the earth, the force with which it is attracted increases or diminishes in exact proportion to its quantity. - “If a body, instead of being allowed to fall, is supported, its tendency to descend is no destroyed. It is drawn downwards with the same force, but, as it is resisted, and at rest (Statics) the force takes the shape of pressure. This downward pressure of bodies is called their weight (Weight-of-Statics). The weight of a body is the force it exerts in consequence of its gravity, and, as this force depends upon the quantity of matter, it is clear that if the mass be doubled, the weight will be doubled; if the mass be halved, the weight will be halved. Weights are therefore nothing more than measures of the force of Gravity (Measure-of- Dynamics) in different objećts. Thus we discover the close connections and dependencies of all things. The same force which controls the mighty system of celestial orbs measures Mam's Spirit and Mind Involution and Evolution. I 9 I quantities of matter in the daily transactions of human life.”—You MAN's Chemistry, part i. chap. i. “The very law which moulds a tear, And bids it trickle from its source, That law preserves the earth a sphere, And guides the planets in their course.”—Rogers. “Say, why of equal bulk, in equal scale Are things oft found unequal in their poise O'er the light wool the grosser lead prevails With giant force. But were th’ amount alike Of matter each contained, alike the weight Would prove perpetual : for, from matter sole Flows weight, and moment, ever prone to earth : While vacant space nor weight nor moment knows. Where things surpose, then, though of equal bulk, There matter most resides, but where ascends The beam sublime, the rising substance holds A smaller share, and larger leaves the Void.”—LUCRETIUs, b. i. v. 404. I 92 Man's Spirit and Mind Involution and Evolution. PLATE III. RIGHT-HAND SECTION, UPPER DIAGRAM, OR INVOLUTION AND Evolution of GENERALISATION's ExPI,ICATIONS-of-DEDUCTION. &Fº SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Life of Involution and Evolution, and Concomitant Mind-Meta-physics of Information and Speculation, are the Co-ordinate Bi-Polar Axes of Generalisation’s Explications-of-Dedućtion, and Pivot-Conjointly on the Involution and Evolution of a Philosophy, of the Major Mode of Spiritualism and Minor Mode of Epistemology." And Spiritualism as the Major Mode, or Correlative of Man's Spirit-Life of Involution and Evolution, has as Negative Pole or Basis, the Physiology-of-Spirit-Life-Involution, and as Positive Pole, the Psychology-of-Spirit-Life-Evolution;–whilst Epistemology, as the Minor Mode, or Correlative of his Spirit-Life of Involution and Evolution's Concomitant Mind- Meta-physics of In-formation and Speculation, has as Negative Pole or Basis, a Function- of-In-formation, Concomitant of the Physiology-of-Spirit-Life Involution, and as Positive Pole, a Faculty-of-Speculation, Concomitant of the Psychology-of-Spirit-Life-Evolution. * “Epistemology (logos té; epistemä) signifies the doćtrine or theory of knowing, just as Ontology (or Spiritualism) is the doćtrine or theory of being.”—FERRIER's Inſtituteſ of Metaphysicſ, p. 46. Man's Spirit and Mind Involution and Evolution. I 93 ANALYTICAL READING OF THE DIAGRAM. I4 I. Spirit-LIFE. N. P. Involution. P. P. Evolution. Primary Bi-Polar Axis of Involution and Evolution of Generalisation's Dedućtive Explications (Plate II. completed. Right-hand Diagram.) “No exception is at this time known to the general law, established upon an immense multitude of direct observations, that every living thing is evolved from a particle of matter in which no trace of the distinétive charaćters of the adult form of that living thing is discernible. This particle is termed a germ. “The definition of a germ as ‘matter potentially alive, and having within itself (involution ?) the tendency to assume a definite living form, appears to meet all the requirements of modern science. For, notwithstanding it might be justly questioned whether a germ is not merely potentially, but rather abłually, alive, though its vital manifestations are reduced to a minimum, the term “potential’ may fairly be used in a sense broad enough to escape the objection. And the qualification of ‘potential” has the advantage of reminding us that the great characteristic of the germ is not so much what it is, but what it may, under suitable conditions, become.”—Encyclopaedia Britannica, Ninth Edition, Article “Evolution,” p. 746. Now whether we consider the Germ, as such simply, or as ‘potentially' what it may become, we stumble in both cases against its description as a particle of matter, which we see, but which evolves by reason of a Some-thing involved with it, which we cannot see. What is this Some-thing 2 To reply we must explicate it from the matter with which it is implicated, and therefore commence by some dedućtive-explication of the Nature of matter itself. “What, then, is “matter’? “It is whatever is perceptible to the human senses, which are constructed to perceive so much of actual existence as is embodied in that we call ‘matter,’ and that only. “All of creation that is not structured of matter we are unable to perceive by our senses, and we can discover its existence only by its manifestations. “Matter is structured of molecules, which are not really the ultimate particles of matter, only the ultimate agglomerations perceptible to the human senses. But these are not the ultimate elements of creation. Molecules themselves are agglomerations of still smaller particles, altogether imperceptible by our senses until united into the masses we call molecules. To these lesser particles we have given the convenient name of atoms. But we are ignorant how these are brought into combination for the formation of molecules. . . . . Matter is structured of molecules, which are structured of atoms. When matter is apparently destroyed, it is only resolved into the molecules of which it was formed. Molecules themselves are C C I94. Man's Spirit and Mind Involution and Evolution. resolved into their original atoms. Recombinations of both are continually proceeding. Thus the great cycle of renovation by change is maintained. . . . . “The molecules of which matter is construćted are not in actual contact. If we could invent a microscope of sufficient power, we should see them distinctly separated from one another, and that which to the unassisted eye appears as a solid mass, would present itself as merely a group of distinétly separated bodies, held in near neighbourhood by some imperceptible force, and which would fly apart and disperse if that force were to be for an instant withdrawn. Under the motive force of light these molecules that make all matter are in perpetual motion within their several spheres. In organised bodies they certainly must be so, for only thus could the work of growth, repair, and removal be performed. In every process of life there must be the incessant passage of matter through matter, by permeation of molecules through a crowd of other molecules. This could not be unless the molecules of which we are constructed were not only distinét but separated. “If we could, with such a microscope, survey this molecular Mechanism of Man, what should we see? “A structure which to our sense of sight would appear almost as a fluid. There would be nothing solid in our sense of the term. A mass of ever-moving particles separated, but held within a certain mutual range by some imperceptible rein. . . . . This would admit of endless motions among themselves and ample space for the permeation of the whole structure by other molecules, or by structures made of smaller particles than by molecules. The entire of an atomic structure (by which I intend any composed of lesser particles than molecules) might thus be readily admitted into a body builded of molecules and occupy the spaces between them without any change in the form, or size, or external aspect of the body so possessed. . . . . In the pursuit of all science, indeed, and especially of Physiology and Psychology, it is necessary to dismiss from the mind the notion of solidity. No progress is possible while that conception clings to us. It is still, as it ever has been, the most formidable obstacle to Knowledge. . . . . Banish this fallacy of the senses and view all material things with the mind's eye, and they will then appear to the mental vision as being, what in fact they are, agglomerations of separated particles with interspaces. . . . . Matter is, in fact, what we shall here ſor want of a better name call non-matter, aggregated into the definite form we call molecular. . . . . .* “We have some notion of matter. We know little or nothing of non-matter. But it exists, and its proportion to matter is as Mont Blanc to a grain of sand. Non-matter is not a nothing—an idea merely. It is as real as matter. It must be structured of Something, and occupy a part of space, and have forms and qualities, and exist under conditions and in obedience to laws, precisely as matter does. We must remember that matter is only non-matter taking a shape in which it becomes perceptible to our material organs of Jense. . . . . - “If a Being of atomic or other non-molecular structure desired to make itself perceptible Man's Spirit and Mind Involution and Evolution. I95 to us, it could do so by combining atoms into molecules, and thus making matter. Matter so made would be at once perceptible to our senses. We could both see it, and feel it. . . . . “If such a Being desired again to reduce matter to non-matter, the process by which it might be effected would be, by resolving the molecules into atoms. Then that which the moment before had been seen, or felt, or otherwise become perceptible to our senses, would instantly become imperceptible to them. The thing so treated would still be existing. It might be in the same spot, occupying precisely the same portion of space, identically the same in shape, but we should have no knowledge of its presence. It would have vanished as we should call it—that is to say, it would no longer be perceptible to us. It would for all purposes to us have ceased to be. But there it is, nevertheless, in substance precisely as before, but by reason of the resolution of the molecules into their constituent atoms, it would have ceased to exist to our perceptions. It would in fact have become what we call spirit.”— E. W. Cox's Mechanism of Man, v. i. pp. 39 and 44. “True, things are solid deemed: but know that those Deemed so the most are rare and unconjoined. From rocks and caves, translucent lymph distils, And, from the tough bark, drops the healing balm. The genial meal, with mystic power, pervades Each avenue of life; and the grove swells, And yields its various fruit, sustained alone From the pure food propelled through root and branch. Sound pierces marble; through reclusest walls The bosom-tale transmits : and the keen frost E’en to the marrow winds its sinuous way.— Destroy all vacuum, then, close every pore, And, if thou canst, for such events account.”—LucRETIUs, B. I. 391. Dr. W. Carpenter's View of the Germ, as Matter “potentially alive.” “If, in the first place, we inquire what it is that distinguishes Vital from every kind of Physical activity, we find this distinétion most characteristically expressed in the fact that a germ endowed with life, develops itself into an organism of a type resembling that of its parent; that this organism is the subjećt of incessant changes, which all tend in the first place to the evolution of its typical form, and subsequently to its maintenance in that form, notwith- standing the antagonism of Chemical and Physical agencies, which are continually tending to produce its disintegration : but that, as its term of existence is prolonged, its conservative power declines so as to become less and less able to resist these disintegrating forces, to which it finally succumbs, leaving the organism to be resolved by their agency into the components from which its materials were originally drawn. The history of a living organism, then, is 196 Man's Spirit and Mind Involution and Evolution. one of incessant change; and the conditions of this change are to be found partly in the organism itself, and partly in the external agencies to which it is subjected. That condition which is inherent in the organism, being derived hereditarily from its progenitors, may be conveniently termed its germinal capacity; its parallel in the inorganic world being that fundamental difference in properties which constitutes the distinction between one substance, whether elementary or compound, and another, in virtue of which each “behaves” in its own characteristic manner when subjećted to new conditions. . . . . “Thus, then, we may take that mode of Vital Aćtivity which manifests itself in the evolution of the germ into the complete organism repeating the type of its parent, and the subsequent maintenance of that organism in its integrity, in the one case as in the other, at the expense of materials derived from external sources—as the most universal and most fundamental characteristic of Life; and we have now to consider the nature and source of the Force or Power by which that evolution is brought about. The prevalent opinion has until lately been, that this power is inherent in the germ ; which has been supposed to derive from its parent not merely its material substance, but a misus formativus, bildungstrieb, or germ-force, in virtue of which it builds itself up in the direction of its parent, and maintains itself in that likeness until the force is exhausted, at the same time imparting a fraćtion of it to each of its progeny. In this mode of viewing the subject . . . . the germ-force which has organised the bodies of all the individual men that have lived from Adam to the present day must have been concentrated in the body of their common ancestor. A more complete redućio ad absurdum can scarcely be brought against any hypothesis; and we may consider it proved that in some way or other, fresh organising force is constantly being supplied from without during the whole period of the exercise of its activity. “When we look carefully into the question, however, we find that what the germ really supplies is not the force but the direčfive agency. . . . . The actual constructive force, as we learn from an extensive survey of the phenomena of life, is supplied by Heat. . . . . The special attribute of the vegetable germ is its power of utilising, after its own particular fashion, the heat which it receives, and of applying it as a constručive power to the building-up of its fabric after its characteristic type.”—From DR. YoUMANs' Series of Expositions on the Correla- tion and Conservation of Forces, pp. 412–419. 142, Mind-META-PHYsics. N. P. In-formation. P. P. Speculation. Secondary Bi-Polar Axis of Involution and Evolution of Generalisation's Explications-of- Deduction, or Concomitant of the Primary Spirit-Life's Involution and Evolution. “The ultimate differences among philosophers are to be sought in Metaphysics proper. It is in the views they take of certain metaphysical questions that philosophers, first of all, or most essentially of all, part company. But Metaphysics is a terrible bugbear of a word in these days. . . . . We are all dearly in love with the Physics; but we cannot abide the Meta Mam's Spirit and Mind Involution and Evolution. I 97 prefixed to them. Perhaps it is a pity. There are some who would not object to see the beautiful Greek word dancing out again in its clear pristine meaning, and naming thoughts and objećts of thought which must be eternal everywhere, whether there is a name for them or not, but which it is an obstruction and beggarliness of spirit not to be able to name. We need not go farther than Shakspeare for our warrant — “‘The golden round Which fate and metaphysical aid doth seem To have thee crowned withal.’ “Surely a word that Shakespeare used, and used so exactly and lightly, need not ever be un-English.”—MAsson's Recent British Philosophy, p. 28. Information N. P. of Metaphysics. “Matter without form cannot exist; and in like manner sensations cannot become perceptions, without some formative power of the mind. By the very act of being received as perceptions, they have a formative power exercised upon them, the operation of which might be expressed, by speaking of them, not as trans-formed, but simply as formed—as invested with form, instead of being the mere formless material of perception. The word inform, according to its Latin etymology, at first implied this process by which matter is invested with form. Thus Virgil speaks of the thunderbolt as informed by the hands of Brontes, and Steropes, and Pyraemon. And Dryden introduces the word in another place :- “‘Let others better mould the running mass Of metal, or inform the breathing brass.’ Even in this use of the word, the form is something superior to the brute matter, and gives it a new significance and purpose. And hence the term is again used to denote the effect produced by an intelligent principle of a still higher kind — “‘He informed This ill-shaped body with a daring soul.” And finally even the Soul itself, in its original condition, is looked upon as matter, when viewed with reference to education and knowledge, by which it is afterwards moulded; and hence these in our language are termed information.”—WHEWELL’s History of Scientific Ideas, V. i. p. 40. Speculation, or Positive Pole of Metaphysics. Signifies literally, a speculating, or looking into, the in-formations of the Mind, whether derived from the Past, or the Present, or in pro-specting the Future. “To speculate is—from premises (premised in-formation) given or assumed, but considered unquestionable, as the constituted point of observation—to look abroad upon the whole field 198 Mam's Spirit and Mind Involution and Evolution. of intellectual vision, and thence to decide upon the true form and dimension of all which meets the view.”—MARSH, Aids to Reflečion, p. 13. “The speculative part of philosophy is meta-physics.”—FLEMING's Vocabulary of Philosophy. - “Philosophy, when used by itself, is to be taken as synonymous with speculative science or ‘Metaphysics, as they are usually termed.”—FERRIER's Institutes of Metaphysic. “. . . . is not speculation a higher region for the range and exercise of man's intelle&tual faculties than action It develops the more noble portions of his nature than can be done by the wear and tear of the world; it holds up to his contemplation the purest and most serene objects that the mind of man rivets itself upon. And, accordingly, the more speculative, in the higher sense of that word, a science is—and what can be more speculative than Metaphysics 2– the more entitled is it, as a science, to the respect and approval and genuine admiration of the world.”—Analysis of ARISTOTLE's Metaphysics, p. 13, Bohn's Classical Library. “The evidence of history and the evidence of human nature combine, by a most striking instance of consilience, to show that there is one social element which is . . . . predominant, and almost paramount amongst the agents of social progression. This is the state of the speculative faculties of mankind, including the nature of the speculative belief which by any means they have arrived at, concerning themselves, and the world by which they are surrounded. “It would be a great error, and one very little likely to be committed, to assert that speculation, intellectual activity, the pursuit of truth, is among the more powerful propensities of human nature, or fills a large place in the lives of any, save decidedly exceptional individuals. But notwithstanding the relative weakness of this principle among other sociological agents, its influence is the main determining cause of the social progress; all the other dispositions of our nature which contribute to that progress being dependent upon it for the means of accomplishing their share of the work.”—MILL's Logic, p. 585. I43. PHILOSOPHY. Pivot of the Deductive Explications of Spirit-Life Involution and Evolution, and Concomitant Mind-Metaphysics of Information and Speculation. - “Philosophy, even under its most discredited name of metaphysics, has no other subject matter than the nature of the real world, as that world lies around us in every-day life, and lies open to observers on every side. But if this is so, it may be asked what function can remain for philosophy when every portion of the field is already lotted out and enclosed by specialists? Philosophy claims to be the science of the whole; but, if we get the knowledge of the parts from the different sciences, what is there left for science to tell us To this it is sufficient to answer generally that the synthesis of the parts is something more than that detailed knowledge Man's Spirit and Mind Involution and Evolution. I 99 of the parts in separation which is got by the man of science. It is with the ultimate synthesis that philosophy concerns itself; it has to show that the subječ-matter which we are all dealing with in detail really is a whole, consisting of articulated members. Evidently, therefore, the relation existing between philosophy and the sciences will be, to some extent, one of reciprocal influence. The sciences may be said to furnish philosophy with its matter, but philosophical criticism re-acts upon the matter thus furnished, and transforms it. Such transformation is inevitable, for the parts only exist and can only be fully, i.e. truly known, in their relation to the whole. A pure specialist, if such a being were possible, would be merely an instrument whose results had to be co-ordinated and used by others. Now, though a pure specialist may be an abstraćtion of the mind, the tendency of specialists in any department naturally is to lose sight of the whole in attention to the particular categories or modes of nature's working which happen to be exemplified, and fruitfully applied, in their own sphere of investigation ; and in proportion as this is the case it becomes necessary for their theories to be co-ordinated with the results of other inquirers, and set, as it were, in the light of the whole. This task of co- ordination in its broadest sense is undertaken by philosophy : for the philosopher is essentially, what Plato, in a happy moment, styled him, synoptikás, the man who insists on seeing things together. The aim of philosophy (whether attainable or not) is to exhibit the universe as a rational system in the harmony of all its parts; and accordingly the philosopher refuses to con- sider the parts out of their relation to the whole whose parts they are. Philosophy corrects in this way the abstraćtions which are inevitably made by the scientific specialist, and may claim therefore, to be the only concrete Science, that is to say, the only science which takes account of all the elements in the problem, and the only science whose results claim to be true in more than a provincial sense.”—Encyclopædia Britannica, 9th edition, “Philosophy,” p. 792-3. “By recent British Philosophy I mean the Philosophy of this country during the last thirty years. But what do I mean by British Philosophy during that period : You have all a general notion of what I mean. I mean the aggregate speculations during that period of some of our ablest British minds in what are vaguely called ‘the moral sciences'—their aggregate speculations on those questions of most deep and enduring interest to man which have occupied thoughtful minds in all ages of the world, which are handed on from age to age, and which each generation, however much of precious thought concerning them it may inherit and pre- serve, has to resolve over again for itself. It has been proclaimed among us, indeed, that Philosophy in this sense has at length happily ceased to exist—that great Pan is dead. I do not believe it; and if I did, I should be sad. Whatever nation has given up Philosophy—I will be bolder, and using a word very much out of favour at present, I will say whatever nation has given up Metaphysics—is in a state of intellectual insolvency. Though its granaries should be bursting, though its territories should be netted with railroads, though its mills and foundries should be the busiest in the world, the mark of the beast is on it, and it is going the way of all brutality.”—MAsson’s Recent British Philosophy, p. I. 2 OO Man's Spirit and Mind Involution and Evolution. “For every great mind has this for its task, to remove the barriers of Nature, and penetrating far within the surface, to go deep down into the secrets of the gods." And in full accordance with these noble sentiments, Mr. Spencer maintains that ‘Positive Knowledge does not, and never can, fill the whole region of possible thought. At the uttermost reach of discovery there arises, and must ever arise, the question, what lies beyond Regarding Science as a gradually increasing sphere, we may say that every addition to its surface does but bring it into a wider contact with surrounding Nescience. Throughout all time the mind must occupy itself, not only with ascertained phenomena and their relations, but also with that unascertained something which phenomena and their relations imply.” And the method of such ‘occupation’ with the unascertained is well stated by Herbert; ‘Observation of the world and of ourselves gives rise to many notions which perplex us; and the problem is how to modify these notions so as to render them tenable. In the process of modification something new presents itself, by means of which the perplexities vanish. This something new we may call the complement (Ergänzung) of the notion first obtained. And the science which occupies itself with the discovery of such complements is Metaphysics.' . . . It follows upon Physics as their necessary complement (Explications-of-Dedućtion). “It takes the notions furnished to us (in-formation) by the various physical sciences, and it subjects these notions to such investi- gations (speculates in regard to them—looks into them) as discovers both their incomplete- ness in themselves, and the new thoughts needful to their integration.”—THoMAs GRIFFITH, A.M., Behind the Weil, pp. 7, 8. 144. SPIRITUALISM. N. P. Physiology-of-Spirit-Life-Involution. P. P. Psychology-of- Spirit-Life-Evolution. Major Mode of the Pivotal Philosophy, or Correlative of the Primary Spirit-Life Axis of Involution and Evolution. :*: Spiritualism or the Dočtrine of a Spirit-Principle or Fundamental Spirit-Being is here substituted for the term Ontology, as indicating much more clearly that which is only hinted at by the latter. Observe too (Pl. III. Completed) the parallelism of Spiritualism and Religion, and what their relative positions indicate. { “What is this thing we call life that . . . . escapes the most searching examination of the Physiologist, whose presence he cannot deny, and yet of whose nature he is so profoundly ignorant Is it a definite something that has a concrete existence, either as a part of the corporeal substance, or as distinét from it? Is it an ingredient of the structure, or an appendage to it, or merely, as the Materialists assert, a condition of the organism : These are some of the Problems which Physiology has not solved, and never can solve, because its * Seneca, Man's Spirit and Mind Involution and Evolution. 2 O I methods of investigation, admirable for the discovery of whatever the senses, aided by instruments, can detect, are altogether incompetent to the exploration of that which is invisible, intangible, immeasurable, imponderable, and swayed by laws differing wholly from, and often antagonistic to, the physical laws which, alone, Physiology recognizes. At the very point where Physiology ends Psychology begins.”—EDwARD Cox's Mechanism of Man, v. i. p. 419. “Psychology is inseparably linked with Physiology, and the phases of Social-Life exhibited by animals other than Man, which sometimes curiously fore-shadow human policy, fall strićtly within the province of the Biologist.”—Encylopaedia Britannica, 9th edition, “Biology,” p. 679. “Surely no one who is cognisant of the facts of the case, nowadays, doubts that the roots of psychology lie in the physiology of the nervous system,” . . . . and “ it must be allowed that, for anything that can be proved to the contrary there may be a real Something which is the cause of all our impressions; that sensations though not likenesses, are symbols of that Something; and that the part of that Something which we call the Nervous-System, is an apparatus for supplying us with a sort of algebra of fact, based on those symbols. A brain may be the machinery by which the material universe becomes conscious of itself.”—Huxley's Hume, pp. 81-2. “I purpose here, under the name of Animism, to investigate the deep-lying doćtrine of Spiritual Beings which embodies the very essence of Spiritualistic as opposed to Materialistic Philosophy. Animism is not a new technical term, though now seldom used. From its special relation to the doćrine of the Soul, it will be seen to have a peculiar appropriateness to the view here taken of the mode in which theological ideas have been developed among mankind. The word Spiritualism, though it may be—and sometimes is—used in a general sense, has this obvious defečt to us, that it has become the designation of a particular modern sect, who indeed hold extreme Spiritualistic views, but cannot be taken as typical representatives of these views in the world at large. The sense of Spiritualism in its wider acceptation, the general doćtrine of Spiritual beings, is here given to Animism. - “Animism charaćterizes tribes very low in the scale of humanity and thence ascends, deeply modified in its transmission, but from first to last preserving an unbroken continuity, into the midst of high modern culture. . . . . Animism is, in fact, the groundwork of the Philosophy of Religion, from that of savages up to that of civilised men; and, although it may at first sight seem to afford but a bare and mean definition of a minimum of religion, it will be found practically sufficient, for where the root is, the branches will generally be pro- duced.”—Taylor's Primitive Culture, v. i. p. 384. * The Modern Sečt alluded to above being of course that of Modern Spiritualism, the following extract from its advocate ‘Light’ may be welcomed by some. D D 2 O 2 Man's Spirit and Mind Involution and Evolution. WHAT IS SAID OF PSYCHICAL PHENOMENA. PROFESSORs Top NEBOM AND EDLAND, THE Swedish PHYSICISTs.—“Only those deny the reality of spirit phenomena who have never examined them, but profound study alone can explain them. We do not know where we may be led by the discovery of the cause of these, as it seems, trivial occurrences, or to what new spheres of Nature's kingdom they may open the way; but that they will bring forward important results is already made clear to us by the revelations of natural history in all ages.”—Aftonblad (Stockholm), October 30th, 1879. BARON CARL DU PREL (Munich) in Nord und Sud.—“One thing is clear; that is, that psychography must be ascribed to a transcendental origin. We shall find : (1) That the hypothesis of prepared slates is inadmissible. (2) The place on which the writing is found is quite inaccessible to the hands of the medium. In some cases the double slate is securely locked, leaving only room inside for the tiny morsel of slate-pencil. (3) That the writing is aćtually done at the time. (4) That the medium is not writing. (5) The writing must be aćtually done with the morsel of slate or lead-pencil. (6) The writing is done by an intelli- gent being, since the answers are exactly pertinent to the questions. (7) This being can read, write, and understand the language of human beings, frequently such as is unknown to the medium. (8) It strongly resembles a human being, as well in the degree of its intelligence as in the mistakes sometimes made. These beings are therefore, although invisible, of human nature or species. It is no use whatever to fight against this proposition. (9) If these beings speak, they do so in human language. (IO) If they are asked who they are, they answer that they are beings who have left this world. (I 1) When these appearances become partly visible, perhaps only their hands, the hands seen are of human form. (12) When these things become entirely visible, they show the human form and countenance. . . . . Spiritualism must be inves- tigated by science. I should look upon myself as a coward if I did not openly express my convićtions.” J. H. FICHTE, THE GERMAN PHILosopher AND AUTHOR.—“Notwithstanding my age (83) and my exemption from the controversies of the day, I feel it my duty to bear testimony to the great fact of Spiritualism. No one should keep silent.” PROFESSOR DE MoRGAN, PRESIDENT of THE MATHEMATICAL SocIETy of LoNDoN.— “I am perfectly convinced that I have both seen and heard, in a manner which should make unbelief impossible, things called spiritual, which cannot be taken by a rational being to be capable of explanation by imposture, coincidence, or mistake. So far I feel the ground firm under me.” Dr. Robert CHAMBERS.–"I have for many years known that these phenomena are real, as distinguished from impostures; and it is not of yesterday that I concluded they were calculated to explain much that has been doubtful in the past; and, when fully accepted, Man's Spirit and Mind Involution and Evolution. 2O3 revolutionise the whole frame of human opinion on many important matters.”—Extraff from a Letter to A. Russel Wallace. PROFESSOR HARE, EMERITUS PROFESSOR OF CHEMISTRY IN THE UNIVERSITy of PENNsy LVANIA.—“Far from abating my confidence in the inferences respecting the agencies of the spirits of deceased mortals, in the manifestations of which I have given an account in my work, I have, within the last nine months” (this was written in 1858), “had more striking evidences of that agency than those given in the work in question.” PROFESSOR CHALLIS, THE LATE PLUMERIAN PROFESSOR of ASTRONoMy AT CAM- BRIDGE.-" I have been unable to resist the large amount of testimony to such facts, which has come from many independent sources, and from a vast number of witnesses. . . . . In short, the testimony has been so abundant and consentaneous, that either the faās must be admitted to be such as are reported, or the possibility of certifying fabis by human testimony must be given up.”— Clerical journal, June, 1862. PROFEssoR GREGORY, F.R.S.E.- The essential question is this. What are the proofs of the agency of departed spirits Although I cannot say that I yet feel the sure and firm convićtion on this point which I feel on some others, I am bound to say that the higher phenomena, recorded by so many truthful and honourable men, appear to me to render the spiritual hypothesis almost certain. . . . . I believe that if I could myself see the higher phe- nomena alluded to I should be satisfied, as are all those who have had the best means of judging of the truth of the spiritual theory.” - LoRD BRoug HAM.—“There is but one question I would ask the author. Is the Spiritualism of this work foreign to our materialistic, manufacturing age No ; for amidst the varieties of mind which divers circumstances produce are found those who cultivate man's highest faculties; to these the author addresses himself. But even in the most cloudless skies of scepticism I see a rain-cloud, if it be no bigger than a man's hand; it is modern Spiri- tualism.”—Preface by Lord Brougham to “The Book of Nature,” by C. O. GRoom NAPIER, F.C.S. THE LONDON DIALECTICAL Committee reported : “I. That Sounds of a very varied charaćter, apparently proceeding from articles of furniture, the floor and walls of the room—the vibrations accompanying which Sounds are often distinétly perceptible to the touch—occur, without being produced by muscular ačtion or mechanical contrivance. 2. That movements of heavy bodies take place without mechanical contrivance of any kind, or adequate exertion of muscular force by those present, and frequently without contact or connection with any person. 3. That these sounds and movements often occur at the time and in the manner asked for by persons present, and, by means of a simple code of signals, answer questions and spell out coherent communications.” 2O4. Man's Spirit and Mind Involution and Evolution. CAMILLE FLAMMARION, THE FRENCH ASTRONOMER, AND MEMBER OF THE ACADEMIE FRANÇAISE.—“I do not hesitate to affirm my convićtion, based on personal examination of the subječt, that any scientific man who declares the phenomena denominated ‘magnetic, ‘somnambulic,’ ‘mediumic,’ and others not yet explained by science to be ‘impossible, is one who speaks without knowing what he is talking about; and also any man accustomed, by his professional avocations, to scientific observation—provided that his mind be not biassed by pre- conceived opinions, nor his mental vision blinded by that opposite kind of illusion, unhappily too common in the learned world, which consists in imagining that the laws of Nature are already known to us, and that everything which appears to overstep the limit of our present formulas is impossible—may acquire a radical and absolute certainty of the reality of the facts alluded to.” CROMwell F. WARLEy, F.R.S.—“Twenty-five years ago I was a hard-headed un- believer. . . . . Spiritual phenomena, however, suddenly and quite unexpectedly, were soon after developed in my own family. . . . . This led me to inquire and to try numerous experi- ments in such a way as to preclude, as much as circumstances would permit, the possibility of trickery and self-deception.” . . . . He then details various phases of the phenomena which had come within the range of his personal experience, and continues: “Other and numerous phe- nomena have occurred, proving the existence (a) of forces unknown to science: (b) the power of instantly reading my thoughts; (c) the presence of some intelligence or intelligences con- trolling those powers. . . . . That the phenomena occur there is overwhelming evidence, and it is too late now to deny their existence.” ALFRED RUSSEL WALLACE, F.G.S.—“My position, therefore, is that the phenomena of Spiritualism in their entirety do not require further confirmation. They are proved, quite as well as any facts are proved in other sciences, and it is not denial or quibbling that can disprove any of them, but only fresh facts and accurate dedućtions from those facts. When the op- ponents of Spiritualism can give a record of their researches approaching in duration and completeness to those of its advocates; and when they can discover and show in detail, either how the phenomena are produced or how the many sane and able men here referred to have been deluded into a coincident belief that they have witnessed them; and when they can prove the correctness of their theory by producing a like belief in a body of equally sane and able unbelievers—then, and not till then, will it be necessary for Spiritualists to produce fresh con- firmation of facts which are, and always have been, sufficiently real and indisputable to satisfy any honest and persevering inquirer.”—Miracles and Modern Spiritualism. Difficulties in the way of the acceptance of the foregoing testimony as suggested by some. One of the most popular obječtions, according to Mr. Alfred R. Wallace, consists of what is supposed to be an impossible supposition, and drawing an inference from it, which looks like a dilemma, but which is really none at all. Man's Spirit and Mind Involution and Evolution. 2 O 5 This argument has been put in several forms. One is, “If a man tells me he came from York by the telegraph wire, I do not believe him. If fifty men tell me they came from York by telegraph wires, I do not believe them. If any number of men tell me the same, I do not believe them. Therefore Mr. Home did not float in the air, notwithstanding any amount of testimony you may bring to prove it.” Another is, “If a man tells me that he saw the lion on Northumberland House descend into Trafalgar Square and drink water from the fountain, I should not believe him. If fifty men, or any number of men, informed me of the same thing, I should still not believe them.” Hence it is inferred that there are certain things so absurd and so incredible, that no amount of testimony could possibly make a man believe them. Now these illustrations look like arguments, and at first sight it is not easy to see the proper way to answer them; but the fact is that they are utter fallacies, because their whole force depends upon an assumed proposition which has never been proved, and which I venture to assert can never be proved. The proposition is that a large number of independent, honest, sane, and sensible witnesses, can separately and repeatedly testify to a plain matter of fact which never happened at all . . . whilst “no evidence has been adduced to show that this ever has occurred or ever could occur.” :*: Of course many instances will be found in the sacred and historical books of all nations, of multitudes being referred to as witnesses of altogether incredible occurrences, but these multitudes never present themselves in any more patent way, than the very doubtful stage of existence given to them by the narrator's pen. Fallacious Scientific Objections. “Such well-established scientific indućtions, as the Law of Gravity and the Law of Causation, render wholly incredible any assertion that contradićts them. “That Mahomet's coffin hung suspended in middle air, that a table of its own accord rose to the ceiling of a room, are facts to be wholly disbelieved.”—BAIN's Logic, Indućtion, p. 151. Quite right, for although the Professor intended doubtless a blow in the direction of Modern Spiritualism, by the passage, in regard to the table, it falls altogether short, inasmuch as none testifying to any such rising of a table, and being a Spiritualist, can ever have said that ‘it rose of its own accord’ except to appearance,—his assertion must have been, that it did rise in such manner, and amongst such surroundings, that it could not but be inferred, that force of some kind acted upon it—a force, viz., sufficient to overcome the gravitation of the table, without contradičing such gravitation, any more than we ourselves are constantly con- tradićting it. The Professor's blow being therefore so badly aimed, so decided a failure, may we not suspect, even in justice to his own well-known clear-sightedness in other respects, that in 2O6 Man's Spirit and Mind Involution and Evolution. delivering it, he must have unconsciously shut his eyes, because he feared to look the real question in the face 145. EPISTEMOLOGY. N. P. F undion of Mind-Information, Concomitant of the Physio- logy-of-Spirit-Life Involution. P. P. Faculty-of-Mind-Speculation, Concomitant of the Psychology-of-Spirit-Life-Evolution. Minor Mode of the Pivotal Philosophy, or Correlative of the Explications-of-Deduction's - Spirit-Life of Involution and Evolution's Concomitant Mind-Meta-physics of In-forma- tion and Speculation. “One very obvious distinétion of the physical investigations of Mind and Matter, is, that in intelle&tual science, the materials on which we operate, the instruments with which we operate, and the operating agent are all the same. It is the mind endowed with the faculties of per- ception and judgment, observing, comparing, and classifying the phenomena of the mind. . . . . The comparative facility, as to all external circumstances, attending the study of the mental phenomena, is unquestionably an advantage of no small moment. In every situation in which man can be placed, as long as his intellectual faculties are unimpaired, it is impossible that he should be deprived of opportunities of carrying on this intellectual study; because, in every situation in which he can be placed, he must still have with him that universe of thought, which is the true home and empire of the mind. No costly apparatus is requisite—no tedious waiting for seasons of observation. He has but to look within himself to find the elements he has to put together, or the compounds he has to analyse, and the instruments that are to perform the analysis or composition. It was not however to point out to you the advantage which arises to the study of our mental frame, from the comparative facility as to the circum- stances attending it, that I have led your attention to the difference, in this respect, of the physics of mind and matter. It was to show, what is of much more importance,—how essential a right view of the science of mind is to every other science, even to those sciences which superficial thinkers might conceive to have no connection with it; and how vain it would be to expect that any branch of the physics of mere matter could be cultivated to its highest degree of accuracy and perfection, without a due acquaintance with the nature of that intellec- tual medium, through which alone the phenomena of matter become visible to us, and of those intelle&tual instruments, by which the objects of every science, and of every science alike are measured, and divided, and arranged. We might almost as well expect to form an accu- rate judgment, as to the figure, and distance, and colour of an object, at which we look through an optical glass, without paying any regard to the colour and refractory power of the lens itself. The distinétion of the sciences and arts, in the sense in which these words are commonly understood, is as just as it is familiar; but it may be truly said, that in relation to our power of discovery, science is itself an art, or the result of an art. Whether, in this Man's Spirit and Mind Involution and Evolution. 2O7 most beautiful of processes, we regard the mind as the instrument or the artist, it is equally that by which all the wonders of speculative or practical knowledge are evolved. It is an agent operating in the produćtion of new results, and employing for this purpose the known laws of thought, in the same manner as, on other occasions, it employs the known laws of matter. The objećts to which it may apply itself, are indeed various, and, as such, give to the sciences their different names. But, though the objećts vary, the observer and the instrument are continually the same. The limits of the powers of this mental instrument are not the limits of its powers alone; they are also the only real limits, within which every science is comprehended. To the extent which it allows, all those sciences, physical or mathematical, and all the arts which depend on them, may be improved; but, beyond this point, it would be vain to expect them to pass; or rather, to speak more accurately, the very supposition of any progress beyond this point would imply the grossest absurdity; since human science can be nothing more than the result of the direction of human faculties to particular objects. To the astronomer, the faculty by which he calculates the disturbing forces that operate on a satellite of Jupiter, in its revolution round its primary planet, is as much an instrument of his art as the telescope by which he distinguishes that almost invisible orb; and it is as important, and surely as interesting, to know the real power of the intellectual instrument, which he uses, not for calculations of this kind only, but for all the speculative and moral purposes of life, as it can be to know the exact power of that subordinate instrument, which he uses only for his occasional survey of the heavens.”—BRowN's Philosophy of the Human Mind, v. i. p. 16. 2 O 8 Man's Spirit and Mind Involution and Evolution. PLATE III. RIGHT-HAND SECTION. RIGHT DIAGRAM, OR INvolution AND Evolution of CLASSIFICATION's CoNTRASTS-OF-ANALYSIs. SYNTHETICAL READING OF THE DIAGRAM. Man's Spirit-Laws of Co-ordination and Correlation, and Concomitant Mind-Arithmetic of Numeration and Calculation, are the Co-ordinate Bi-Polar Axes of Involution and Evolution of Classification's Contrasts-of-Analysis, and Pivot-Conjointly on the Involution and Evolution of an Art, of Major and Minor Mode, or of Symbolism and Symmetry. And Symbolism as the Major Mode, or Correlative of the Contrasts-of-Analysis' Spirit- Laws of Co-ordination and Correlation, has as its Negative Pole or Basis, its Figures of Co- ordination, and as Positive Pole its Signs-of-Correlation;–whilst Symmetry as the Minor Mode, or Correlative of the Contrasts-of-Analysis' Spirit-Laws of Co-ordination and Correla- tion's Concomitant Mind-Arithmetic of Numeration and Calculation, has as Negative Pole or Basis, the Ratios-of-Numeration, Concomitant of Symbolism's Figures-of-Co-ordination; and as Positive Pole, the Proportions-of-Calculation, Concomitant of Symbolism's Signs-of- Correlation. Man's Spirit and Mind Involution and Evolution. 2C9 ANALYTICAL READING OF THE DIAGRAM. I 46. Spirit-LAWS. N. P. Co-ordination. P. P. Correlation. Primary Bi-Polar Axis of the Involution and Evolution of Methodical Classification's *A Contrasts-of-Analysis. “There can be no doubt Man's study of nature must furnish the only basis of his ačtion upon nature; for it is only by knowing the Laws of Phenomena, and thus being able to fore- See, that we can, in active life, set them to modify one another for our advantage. Our direct natural power over everything about us is extremely weak, and altogether disproportioned to our needs. Whenever we effect anything great it is through a knowledge of Natural Laws, by which we can set one agent to work upon another, even very weak modifying elements producing a change in the results of a large aggregate of causes. The relation of science to art may be summed up in a brief expression —From Science comes Prevision : from Prevision comes Aétion. “We must not, however, fall into the error of our time, of regarding Science chiefly as a basis of Art. However great may be the services rendered to Industry by Science, however true may be the saying that Knowledge is Power, we must never forget that the sciences have a higher destination still ;-and not only higher, but more direct—that of satisfying the craving of our understanding to know the laws of phenomena. To feel how deep and urgent this need is, we have only to consider for a moment the physiological effects of consternation, and to remember that the most terrible sensation we are capable of, is that which we experience when any phenomenon seems to arise in violation of the familiar laws of nature. This need of disposing fačis in a comprehensible order (logical order; co-ordination-of-the-correlated) which is the proper obječt of all scientific theories, is so inherent in our organisation, that if we could not satisfy it by positive conceptions, we must inevitably return to those theological and meta- physical explanations which had their origin in this very fact of human nature. It is this original tendency which ačts as a preservative, in the minds of men of science, against the narrowness and incompleteness which the practical habits of our age are apt to produce. It is through this that we are able to maintain just and noble ideas of the importance and destina- tion of the sciences; and if it were not thus, the human understanding would soon, as Condorcet has observed, come to a stand, even as to the pračtical applications for the sake of which higher things had been sacrificed; for if the arts flow from science, the neglect of science must destroy the consequent arts. Some of the most important arts are derived from specu- lations pursued during long ages with a purely scientific intention. For instance, the ancient Greek geometers delighted themselves with beautiful speculations on Conic Sečtions; these speculations wrought after a long series of generations, the renovation of astronomy; and E E 2 I O Man's Spirit and Mind Involution and Evolution. out of this has the art of navigation attained a perfection which it never could have reached otherwise than through the speculative labours of Archimedes and Apollonius; so that, to use Condorcet's illustration, “the sailor who is saved from shipwreck by the exact obser- vation of the longitude, owes his life to a theory conceived two thousand years before by men of genius who had in view simply geometrical speculations.”—CoMTE's Positive Philosophy, by MISS MARTINEAU, v. i. p. 19. I47. Mind-ARITHMETIC. N. P. Numeration. P. P. Calculation. Secondary Bi-Polar Axis of the Involution and Evolution of the Contrasts-of-Analysis, or Concomitant of their Spirit-Laws of Co-ordination and Correlation. “Rationally considered, Arithmetic offers from its nature, and at its outset, matter of deep interest to the true philosopher, who will never cease to see in it, whether in the individual or the collective, the first source of the general sentiment of Real Laws, both subjective and objective. It cannot but arise spontaneously with the smallest numerical calculation, in which the science shows itself already characterised by a prevision, the direct conformity of which with the event obliges us at once to perceive an immutable order, not solely outside of, but in us. “It is thus that from its cradle, rational positivism, manifests the necessary harmony of the external and internal, on which the whole of our existence rests, as well active, and even affective, as speculative.”—Translated from M. CoMTE's System of Positive Logic, ch. i. p. 105. “The place in intellectual development held by the art of counting on one's fingers, is well marked in the description which Massieu, the Abbé Sicard's deaf and dumb pupil, gives of his notion of numbers in his comparatively untaught childhood : ‘I knew the numbers before any instruction, my fingers had taught me them. I did not know the ciphers; I counted on my fingers, and when the number passed ten, I made notches on a bit of wood.’ It is thus that all savage tribes have been taught arithmetic by their fingers.”—Tylor's Primitive Culture, v. i. p. 22 I. “Propositions, . . . . concerning numbers, have the remarkable peculiarity that they are propositions concerning all things whatever; all obječs, all existences of every kind, known to our experience. All things possess quantity ; consist of parts which can be numbered; and in that charaffer possess all the properties which are called properties of numbers. That half of four is two, must be true whatever the word represents, whether four men, four miles, or four pounds weight. We need only conceive a thing divided into four equal parts (and all things may be conceived as so divided), to be able to predicate of it every property of the number four, that is, every arithmetical proposition in which the number four stands on one side of the equation.”—MILL's Logic, p. 165. Man's Spirit and Mind Involution and Evolution. 2 I I 148. ART. Pivotal Involution and Evolution of the Contrasts-of-Analysis' Spirit-Laws of Co-ordination and Correlation, and Concomitant Mind-Arithmetic of Numeration and Calculation. Wherever there is Calculated-Numerical-Co-ordination of the Correlated, Art presides. “Art, in the most extended and most popular sense of the word, means everything we distinguish from Nature. Art and Nature are the two most comprehensive genera of which the human mind has formed the conception. Under the genus Nature, or the genus Art, we include all the phenomena of the Universe. But as our conception of Nature is indeterminate and variable, so in some degree is our conception of Art. Nor does such ambiguity arise only because some modes of thought refer a greater number of the phenomena of the universe to the genus Nature, and others a greater number to the genus Art. It arises also because we do not strictly limit the one genus by the other. The range of the phenomena to which we point when we say Art, is never very exactly determined by the range of the other phenomena which at the same time we tacitly refer to the order of Nature. Everybody understands the general meaning of a phrase like Pope’s “Blest with each grace of nature and of art.” In such phrases we intend to designate familiarly as Nature all which exists independently of our study, fore- thought, and exertion—in other words, those phenomena in ourselves or the world which we do not originate but find; and we intend to designate familiarly as Art, all which we do not find but originate—or in other words, the phenomena which we do add by study, forethought, and exertion to those existing independently of us. But we do not use these designations con- sistently. Sometimes we draw an arbitrary line in the action of individuals and societies, and say here Nature ends and Art begins—such a law, such a practice, such an industry even, is natural, and such another is artificial; calling those natural which happen spontaneously and without much reflection, and the others artificial. But this line different observers draw at different places. Sometimes we adopt views that waive the distinétion altogether, one such view is that wherein all phenomena are regarded as equally natural, and the idea of Nature is extended so as to include “all the powers existing in either the outer or the inner world, and every thing which exists by means of those powers.” In this view Art becomes part of Nature. . . . . Another mode of thought, in some sort complementary to the last, is based in the analogy which the operations external to a man bear to the operations of man himself. Study, forethought, and exertion are assigned to Nature, and her operations are called operations of Art. This view was familiar to ancient systems of philosophy, and especially to that of the Stoics. . . . . But these modes of thought by which Art is included under Nature, or Nature identified with Art, or both at once, are exceptional. In ordinary use, the two conceptions, each of 2 I 2 Man's Spirit and Mind Involution and Evolution. them somewhat vague and inexačt, are Antithetical. Their antithesis was what Dr. Johnson had chiefly in his mind when he defined Art as “the power of doing something which is not taught by Nature or by instinét.” But this definition is insufficient, because the abstraćt word Art, whether used of all arts at once, or of one at a time, is a name not only for the power of doing something, but for the exercise of the power, and not only for the exercise of the power, but for the rules according to which it is exercised; and not only for the rules, but for the result. . . . If, then, we were called upon to frame a general definition of Art, leaving room for every accepted usage of the word, it would run thus:—Every regulated operation or dexterity by which organised beings pursue ends which they know beforehand, together with the rules and the result of every such operation or dexterity.”—Encyclopaedia Britannica, 9th edition, “Art,” by PROF. CALVIN, pp. 635-637. I49. SYMBOLISM. N.P. Figures-of-Co-ordination. P.P. Signs-of-Correlation. Major Mode Involution and Evolution of the Pivotal Art, or Correlative of the Contrasts-of- Analysis’ Spirit Laws of Co-ordination and Correlation. - “Whenever the nature of the subject permits our reasoning process to be, without danger, carried on mechanically, the language should be constructed on as mechanical principles as possible; while in the contrary case, it should be so constructed that there shall be the greatest possible obstacles to a merely mechanical use of it. “I am conscious that this maxim requires much explanation, which I shall at once proceed to give. And first, as to what is meant by using a language mechanically. The complete or extreme case of the mechanical use of language, is when it is used without any consciousness of a meaning, and with only the consciousness of using certain visible or audible marks in conformity to technical rules previously laid down. This extreme case is, so far as I am aware, nowhere realized except in the figures of arithmetic and the symbols of algebra, a language unique in its kind, and approaching as nearly to perfection, for the purposes to which it is destined, as can, perhaps, be said of any creation of the human mind. Its perfection consists in the completeness of its adaptation to a merely mechanical use. The symbols are mere counters, without even the semblance of a meaning apart from the conven- tion which is renewed each time they are employed, and which is altered at each renewal, the same symbol being used on different occasions to represent things which (except that like all things, they are susceptible of being numbered) have no property in common. There is nothing, therefore, to distraćt the mind from the set of mechanical operations which are to be performed upon the symbols, such as squaring both sides of the equation, multiplying or dividing by the same or by equivalent symbols, and so forth. Each of these operations, it is true, corresponds to a syllogism; represents one step of a ratiocination relating not to the symbols, but to the things signified by them. But as it has been found practicable to frame Man's Spirit and Mind Involution and Evolution. 2 I 3 a technical form, by conforming to which we can make sure of finding the conclusion of the ratiocination, our end can be completely attained without our ever thinking of anything but the symbols. Being thus intended to work merely as a mechanism, they have the qualities which mechanism ought to have. They are of the least possible bulk, so that they take up scarcely any room, and waste no time in their manipulation, they are compačt, and fit so closely together that the eye can take in the whole at once of almost every operation which they are employed to perform.”—MILL's Logic, p. 429. I 50. SYMMETRY. N.P. Ratios-of-Numeration, Concomitant of Figures-of-Co-ordination. P.P. Pro-portions-of-Calculation, Concomitant of Signs-of-Correlation. Minor Mode Involution and Evolution of the Pivotal Art, or Correlative of the Contrasts- of-Analysis’ Spirit-Laws of Co-ordination and Correlation's Concomitant Mind-Arithmetic of Numeration and Calculation. “. . . By the term Symmetry I here intend . . . . a certain definite relation or property, no less rigorous and precise than other relations of number and position, which is thus one of the sure guides of the scientific faculty, and one of the bases of our exačt science. “In order to explain what Symmetry is in this sense, let the reader recollect that the bodies of animals consist of two equal and similar sets of members, the right and the left side; that some flowers consist of three or of five equal sets of organs, similarly and regularly dis- posed, as the iris has three straight petals, and three reflexed ones, alternately disposed, the rose has five equal and similar sepals of the calyx, and alternate with these, as many petals of the corolla. This orderly and exactly similar distribution of two, or three, or five, or any other number of parts, is Symmetry; and according to its various modifications, the forms thus determined are said to be symmetrical with various numbers of members. . . . “It is easy to see that these various kinds of symmetry include relations both of form and number, but more especially of the latter kind; and as this symmetry is an important charaćter in various classes of natural objećts, such classes have often curious numerical properties. One of the most remarkable and extensive of these is the distinétion which prevails between monocotyledonous and dicotyledonous plants; the number three being the ground of the symmetry of the former, and the number five of the latter. Thus liliaceous and bulbous plants, and the like, have flowers of three or six petals, and the other organs follow the same numbers : whilst the vast majority of plants are pentandrous, and with their five stamens have also their other parts in fives. This great numerical distinétion corresponding to a leading difference of physiological structure cannot but be considered as a highly curious fact in phytology. Such properties of numbers, thus connected in an incomprehensible manner with fundamental and extensive laws of nature, give to numbers an appearance of mysterious 2I4. Man's Spirit and Mind Involution and Evolution. importance and efficacy. We learn from history how strongly the study of such properties, as they are exhibited by the phenomena of the heavens, took possession of the mind of Kepler; perhaps it was this which, at an earlier period, contributed in no small degree to the numerical mysticism of the Pythagoreans in antiquity, and of the Arabians and others in the middle ages. In crystallography, numbers are the primary charaćters in which the properties of substances are expressed;—they appear, first, in that classification of forms which depends on the degree of symmetry, that is, upon the number of correspondences; and next, in the laws of derivation, which, for the most part, appear to be common in their occurrence in pro- portion to the numerical simplicity of their expression. But the manifestation of a governing numerical relation in the organic world strikes us as more unexpected ; and the selection of the number five as the index of the symmetry of dicotyledonous plants and radiated animals (a number which is nowhere symmetrically produced in inorganic bodies), makes this a new and remarkable illustration of the constancy of numerical relations. We may observe, how- ever, that the moment one of these radiate animals has one of its five members expanded, or in any way peculiarly modified (as happens among the echini), it is reduced to the common type of animals simply symmetrical, with a right and left side. “It is not necessary to attempt to enumerate all the kinds of symmetry, since our object is only to explain what Symmetry is, and for this purpose enough has probably been said already. It will be seen, as soon as the notion of Symmetry in general is well appre- hended, that it is, or includes a peculiar Fundamental Idea, not capable of being resolved into any of the ideas hitherto examined. It may be said, perhaps, that the Idea of Symmetry is a modification or derivation of our ideas of Space and Number;-that a Symmetrical Shape is one which consists of parts exactly similar, repeated a certain number of times, and placed so as to correspond with each other. But on further reflection it will be seen that this repeti- tion and correspondence of parts in symmetrical figures are something peculiar: for it is not any repetition or any correspondence of parts to which we should give the name of symmetry, in the manner in which we are now using the term. Symmetrical arrangements may, no doubt, be concerned with space and position, time and number; but there appears to be implied in them a Fundamental Idea of regularity, of completeness, of complex simplicity, which is not a mere modification of other ideas. It is, however, not necessary, in this and in similar cases, to determine whether the idea which we have before us be a peculiar and independent Fundamental Idea or a modification of other ideas, provided we clearly perceive the evidence of those Axioms by means of which the Idea is applied in scientific reasonings. Now in the application of the idea of Symmetry to crystallography, phytology, and zoology we must have this idea embodied in some principle which asserts more than a mere geometrical or numerical accordance of members. We must have it involved in some vital or produćtive aćtion, in order that it may connect and explain the facts of the organic world. Nor is it difficult to enunciate such a principle. We may state it in this manner. All the symmetrical members of a natural produći are, under like circumstances, alike affeółed by the matural formative Man's Spirit and Mind Involution and Evolution. 2 I 5 power. The parts which we have termed symmetrical, resemble each other, not only in their form and position, but also in the manner in which they are produced and modified by natural causes. And this principle we assume to be necessarily true, however unknown and inconceivable may be the causes which determine the phenomena. Thus it has not yet been found possible to discover or represent to ourselves, in any intelligible manner, the forces by which the various faces of a crystal are consequent upon its primary form: for the hypothesis of their being built up of integral molecules, as Haüy held, cannot be made satisfactory. But though the mechanism of crystals is still obscure, there is no doubt as to the principle which regulates their modifications. The whole of crystallography rests upon this principle, that if one of the primary planes or axes be modified in any manner, all the symmetrical planes and axes must be modified in the same manner. And though accidental mechanical or other causes may interfere with the actual exhibition of such faces, we do not the less assume their crystallographical reality, as inevitably implied in the law of symmetry of the crystal. And we apply similar considerations to organised beings. We assume that in a regular flower, each of the similar members has the same organisation and similar powers of development; and hence if among these similar parts some are much less developed than others, we consider them as abortive; ” . . . and “it is easy to see that all . . . conceptions of abortion, expansion, and any other kind of metamorphosis, go upon the supposition of identical faculties and tendencies in each similar member, in so far as such tendencies have any relation to the symmetry.”—WHEWELL’s History of Scientific Ideas, v. ii. pp. 67-74. 216 Man's Spirit and Mind Involution and Evolution. PLATE III. RIGHT-HAND SECTION. RIGHT DIAGRAM, OR IN volution AND EVOLUTION OF CLASSIFICATION's CoMPARISONS-of-SYNTHESIs. o 25 Cº) H E- *% (Intelled?-Means-of-Space) ~ Iºn . OF PLATE II. CoMPLETED. (Betwixt pp. 32-34.) DEVELOPED FROM CLASSIFICATION's DEVELOPED FROM ANALOGY's DEVELOPED FROM CLASSIFICATION's QTontragtgenfeºntaipzig, 652ntraligation 3 and Øſſaggifítation g, QIomparigongedfeºpnthegig, DeveLoped FROM GenerALISATION's 3|mplicationzeofºſnbuëtion, DEVELOPED FROM Society's Crinity (Father-Mother-Child) of Joſiełłibitp, PLATE III. CENTRE SECTION CoMPLETED, As DEVELOPED FROM THE CENTRE DIA GRAM OF PLATE II. CoMPLETED. (Betwixt pp. 32-34.) Developed FROM INDUSTRY's DEVELOPED FROM MAN's DESTINY OF DeveLoped from INDUSTRY’s 19turguitgeofeſſ)"girt’. %50ciety and 3|nlıugtrp. (ſiqtation genfeggpiration, DevELOPED FROM SocIETY's 20tualitp (Male-Female) of ſnbibituality. DEVELOPED FROM PHILANTHROPY's (Tareggedfellobe, PLATE III. UPPER SECTION CoMPLETED, AS DEVELOPED FROM THE U P P E R DI AG R A M (Affection-Means-of-the-Eternal) OF PLATE II. CoMPLETED. (Betwixt pp. 32-34.) Developed FROM PATRIOTISM's DEVELOPED FROM HUMANITY's Developed FROM PATRIOTISM's $pmpatibp-of-frientićbip. 195iiantſ}ropp and 198triotigm, 19thiiteśpiriteſ feambition. d - - - Ø - cS - ſ GOVERNMEN: -I T t º P DeveLoped FROM PHILANTHROPY’s «Iparity-of-ſtimumegg, DEVELOPED FROM THE SENSITIVENESS OF THE Štentedfeºmeli, PLATE III. Low ER SECTION COMPLETED, AS DEVELOPED FROM THE Low E R DIA GRAM (Sense-Means-of-Time) OF PLATE II. CoMPLETED. (Betwixt pp. 32-34.) DEVELOPED FROM THE SENSIBILITY OF THE DEVELOPED FROM THE Touch-MoDES OF DEVELOPED FROM THE SENSIBILITY OF THE 3tumen-of-bearing, $2ngitipenegg an II Šengibility, £ergpitätitpeof. §ight, DEVELOPED FROM THE SENSITIVENESS OF THE $ugteptibilitpeofe Cagte, APPENDIX A. ANALogIES OF THE Axial-Polar DIAGRAMMATIC METHOD AND ELECTRo-MAGNETIC PHENOMENA. I. Gradual Development of the Idea of Polarity. “The tardy development of several of the physical sciences—for example, of optics, eleētricity, magnetism, and the higher generalisations of chemistry—Mr. Whewell ascribes to the fact that mankind had not yet possessed themselves of the Idea of Polarity, that is, the idea of opposite properties in opposite direétions. But what was there to suggest such an idea, until, by a separate examination of several of these different branches of knowledge, it was shown that the facts of each of them did present, in some instances at least, the curious phenomenon of opposite properties in opposite directions? The thing was superficially manifest only in two cases, those of the magnet and of electrified bodies ; and there the conception was encumbered with the circumstance of material poles, or fixed points in the body itself, in which points this opposition of properties seemed to be inherent. The first comparison and abstraćtion had led only to this conception of poles; and, if anything corresponding to that conception had existed in the phenomena of chemistry or optics, the difficulty which Mr. Whewell considers so great would have been extremely small. The obscurity arose from the fact, that the polarities in chemistry and optics were distinčí species, though of the same genus, with the polarities in electricity and magnetism : and that in order to assimilate the phenomena to one another, it was necessary to compare a polarity without poles, such, for instance, as is exemplified in the polarisation of light, and the polarity with poles, which we see in the magnet: and to recognise that these polarities, while different in many other respects, agree in the one charaćter which is expressed by the phrase—opposite properties in opposite direétions. From the result of such a comparison it was that the minds of scientific men formed this new general conception : between which, and the first confused feeling of an analogy between some of the phenomena of light and those of electricity and magnetism, there is a long interval, filled up by the MILL’s Logic, book i. labour and more or less sagacious suggestions of many superior minds.” chap. iii. par. 2. 2. The Idea of Polarity embodied in geometrical and mechanical assumptions. “It has appeared in the preceding chapter, that in cases in which the phenomena suggest to us the idea of Polarity, we are also led to assume some material machinery as the mode in which the polar forces are exerted. We assume, for instance, globular particles which possess poles, or the vibrations of a fluid, or two fluids attracting each other ; in every case, in short, some hypothesis by which the existence and operation of Polarity is embodied in geometrical and mechanical properties of a medium; nor is it possible for us to avoid proceeding upon the convićtion that some such hypothesis must be true; although the nature of the connection between the mechanism and the phenomena must still be indefinite and arbitrary.”—WHEWELL’s History of Scientific Ideas, book v. chap. ii. par, i. G G 226 - Appendix. 3. Electro-Magnetism's Transverse, or RECTANGULAR-Co-ORDINATE AxEs. “In 1820, Prof. OERSTED, of Copenhagen, discovered that if a magnetic needle be brought near a wire along which an electric current is passing, the needle will be influenced and caused to move. The degree of the motion will depend upon the strength of the current, and its dire&tion upon the relative position of the needle and wire. If the wire be above and parallel to the needle, the pole next the negative electrode will move westward; if beneath the needle, it will move eastward. If the wire is on the east side, this pole will be elevated; if on the west it will be depressed. In all cases it tends to place itself at right angles, or transverse, to the wire. If the wire be bent, so as to pass above and below the needle, the effect is increased ; and if it be coiled round many times in the same manner, it becomes still more powerful. The motion of a needle thus visibly suspended becomes the test of an eleētric current.”—YoUMAN's Chemistry, par. 22 I. g 4. Human Electricity. “As it is now admitted that no chemical change can occur without eleēţrical excitement, and as the human body is a mass of rapidly changing chemical materials, it must be a theatre of extensive electrical movements, though to demonstrate this has been one of the most delicate and difficult problems of science. The blood is an alkaline liquid, while the juice of flesh is acid, and the two liquids are only separated by the thin walls of the vessels. By the action of these fluids there must be in every mass of muscle myriads of electric currents. MATTEUCCI has proved that currents of eleētricity are always circulating in the frames of all animals, and that a positive current is continually passing from the interior to the exterior of a muscle. The smallest shreds of muscular tissue have been proved by DUBois-REYMOND to manifest currents, the longitudinal se&tion being always positive to the transverse se&tion.”—YoUMAN’s Chemistry, par. 236. - “The relation of the electric and magnetic Polarities was found to be, that they were transverse to each other, and this relation exhibited under various conditions of form and position of the apparatus, gave rise to very curious and unexpected perplexities.”— WHEWELL’s History of Scientific Ideas, book V. chap. ii. par. 2. 5. Different Polarities attributed to the Same Cause. “Those who have studied such phenomena . . . . deeply and attentively, have, in most or in all cases, arrived at the conclusion that the various kinds of Polarities . . . . must be connected and fundamentally identified . . . . that the connection of magnetic, eleētric, chemical, crystalline, and optical polarities, is certain as a truth of experimental science . . . . and that in the minds of several of the most eminent discoverers and philosophers, such a convićtion . . . . has been a principle which has regulated their researches while it was still but obscurely seen and imperfeótly unfolded, and has given to their theories a character of generality and self-evidence which experience alone cannot bestow.”— WHEWELL’s History of Scientific Ideas, book v. chap. ii. pars. I and 6. Appendix. 227 6. Query whether the Axial-Polarity of our Word-transformed-Ideas, as exhibited by the Diagrammatic, may not be due to the fact of the Brain being a Voltaic Pile or Battery, and may not thence be classed with all other Polarities 2 “Another hypothesis, to the legitimacy of which no objection can lie, and one which is well calculated to light the path of scientific inquiry, is that suggested by several recent writers, that the brain is a Voltaic Pile, and that each of its pulsations is a discharge of electricity through the system. It has been remarked that the sensation felt by the hand from the beating of a brain bears a strong resemblance to a voltaic shock, and the hypothesis, if followed to its consequences, might afford a plausible ex- planation of many physiological facts, while there is nothing to discourage the hope that we may in time sufficiently understand the conditions of voltaic phenomena to render the truth of the hypothesis amenable to observation and experiment.”—BEALE’s Protoplasm ; or, Life, Matter, and Mind, page 143. 7. Thought and its Expression. “. . . . in considering the nature of mental nervous action, it is necessary in the first instance to distinguish clearly between the mental action—the actual thought and its expression. . . . The conversion of thoughts into symbols which others can appreciate is due to a highly elaborate mechanism working in the most perfeót manner, but it by no means follows that if we understood exactly the manner in which this mechanism worked, we should therefore be able to form an accurate conception of the nature of thought itself. Thoughts and ideas may, and in some cases do undoubtedly exist, although they cannot be expressed in any way in consequence of the derangement or the destruction of the mechanism con- cerned in expression. And in certain forms of cerebral disease, intelle&tual (query, mental) ačtion is performed, although the mechanism concerned in expression is completely deranged. . . . It is difficult in many cases to decide to what extent the apparatus concerned in expressing ideas is engaged in silent reasoning and cogitation. When we think over complex matters, and reason upon them, we work with certain mental images or symbols of the things, but certainly not with the verbal expressions of them, nor even with their representatives, but with something far short of either, though sufficiently distinčt and exačt nevertheless. A great number of these images may be marshalled, as it were, before the mind almost in a moment, and conclusions arrived at which would require the greatest cleverness, and a long time accurately to express. And in but too many instances, after making the greatest efforts, we only succeed in conveying to the minds of others the roughest, coarsest representation of a mental image, which to us is distinét, clear, and perfeót in all its details. And it is well known how much more fatiguing is the operation of expressing, than that of thinking and drawing conclusions mentally. The results of a few hours’ thinking, obtained without any perceptible exhaustion, and without any conscious effort, may require many days’ hard labour to reduce to a form intelligible to other minds, and in this operation the bodily health may suffer, as well as the mental vigour be impaired. It would therefore seem as if thinking and cogitation belonged to the class of a&tions which I have distinguished as vital, and which are performed without waste or change in constitution of material substance, while the ex- pression of thoughts undoubtedly involves material changes of the most active kind.”—BEALE’s Protoplasm; or, Life, Matter, and Mind, page I45. 228 - Appendix. APPENDIX B. “A wonDERFUL AND HORRIBLE THING IS committED IN THE LAND; THE PROPHETS PROPHESY FALSELY, AND THE PRIESTs BEAR RULE BY THEIR MEANS ; AND MY PEOPLE LOVE TO HAVE IT SO ; AND whAT will YE DO IN THE END THEREOF : ”—jerem, 5, 30. Examination of the Irreconcileable Contradictions involved with the Hypothetical Dočtrine of a Devil-in-Man, or, of Man’s Utter Depravity, and their tacit comparison, with the Consistencies of the Diagrammatic's Dočtrine of a God-in-Man of Attraction. First Contradićtion. That God, the Almighty, made Man, with the intention that he should stand, and yet could not prevent him falling most ignominiously. 2nd. That Man so fell because, although he neither had nor could have one single spring of action, or Will, which had not been implanted in him together with its specific direction by his Almighty Maker, he nevertheless somehow got hold of a will which was not that of his Maker, and which led him astray." 3rd. That the aforesaid Almighty, although hating intensely the Sinfulness thus introduced into the World, and since Almighty with full power to root it up at once, nevertheless left it, and still leaves it in the ground to flourish and bear seed. 4th. That the same Almighty Being, although the most loving of Fathers, planned and prepared of deliberate purpose a place of eternal misery, for the great majority of his dearly-loved children, long before they were born. 5th. That the same Almighty Being, although also the All-Wise and the All-Provident, and “with whom can be no variation, nor shadow that is cast by turning,” finds it necessary nevertheless to provide a so despairingly-devised remedial scheme, as of itself to indicate an utter want of Providence. 6th. Provides it, indeed, not only in that respect, but also in others, in such ill-adapted form as regerds the Hearts and Heads it has been provided for ; that just in the degree, that these Hearts and Heads come to understand it better, or to recognize it as in perfect contradićtion with the Belief in Him, as Almighty, Just, Merciful, and Good—just in the degree that the Hearts become more feeling, and the Heads become more thoughtful—the more unsuited to their case it becomes. * The Bishop of Gloucester and Bristol writes in one of his addresses on Modern Unbelief (page 112): “Man is as he is, because created morally free he yielded to an external temptation to make a perverted use of that freedom,” and which involves the fallacy, that there can be a freedom enabling a Man to act otherwise, than as the RESULTANT SUM ToTAL of his constituent forces determines him to ačt. - Thus the harshly-disposed Man has not the same Moral Freedom as the mildly disposed, to be merciful in given circumstances, nor the mildly-disposed to be as ummercifully-just in the award of punishments as the former. The Bishop's expression, that being “morally free Man yielded,” tells us indeed that he was free to yield—but the question of moment to be replied to is this—Was he free to do anything else than yield to the amount of pressure from without on his means of resistance The fact that he yielded proves that he was not. He bent as the sapling does before the storm, for he had not been provided with the fibre of the oak, to enable him to brave it. But over and above all this, is it not too much for anyone in the present day to assume as so indisputably historical as to be argued from, the so evidently ALLEGORICAL PHILosophe ME, of a Tree of Life, a Tree of Knowledge of Good and Evil, and a Speaking Serpent Or, of a Tree of Life allegorical of Woman herself, as the Mother of all Human Life; of a Tree of the Knowledge of Good and Evil, allegorical of the Knowledge of Good and Evil, which the Life of Man infallibly brings with it; and of a so “subtil Serpent,” allegorical of the Sense-stirrings which speak so subtly to Woman, of her deputy-creative prospective functions of fruit-bearing Maternity ? For the Bible reader knows, that the command concerning the Trees, is represented as given to Adam before Woman was, and that the Serpent only comes on the scene with her, Appendix. 229 7th. And finally, that the same Almighty Being, although the Supremely Blessed, and dwelling in a Heaven of undisturbed Peace, and Holiness, and Glory—is nevertheless in an almost con- tinuous state of repentant distress, grief, wrath, vindićtive jealousy, fret and fume ! 3& If all these are not contradićtions, and even irreconcilable contradićtions, what are irreconcilable contradićtions; and if irreconcilable contradićtions, how do they come to still keep “simmering”—for it is scarcely ever more than that—in the minds of so many The reply is, as given already elsewhere, p. 142, by Locke, that—blinded as the “so many” have been from the beginning—the thoughts of most can never cease from so simmering, the so numerous blinded never can think otherwise than as taught at first; at least without a vigour of mind able to contest the empire of habits, and look into its own principles; a freedom which few have the notion of; it being the great art and business of the teachers of most se&ts, to suppress, as much as they can, this fundamental duty, which every man owes to himself. 23 O Appendix. APPENDIX C. Fallacious Criticisms of the Doctrine of “Attractions proportional to Destinies,” and more especially in connection with the ignoring of the Apothegm, that “The Series distributes Harmonies.” Thus the Rev. Mr. Kaufmann writes in his Socialism, p. 125: “The two leading principles from which the theories of Fourier and his School start, i.e. destiny and harmony, imply a contradićtion. If irrevocable laws govern all things, and man involuntarily follows his destiny, then all efforts on his part to establish harmony out of existing disharmonies must be fruitless and unnecessary. If harmony reigns on the other hand supreme, whence the necessity for reforms ? whence those disharmonies complained of by Fourier A social reformer, as has well been observed on this point, must be disharmonist and voluntist. Fourier professes to be neither in his philosophy; and hence in his criticism, and his proposed reforms, he is in contradićtion with his own premises.” But where, in the first place, whether in Fourier’s own writings, or in those of his School, has Mr. Kaufmann found the doctrine that “Man involuntarily follows his destiny?” Is not, on the contrary, their invariable joint doćtrine that “Attractions are proportional to Destinies,” that Man is attracted to achieve his Destiny of Harmony—wills to achieve it—wills the efforts necessary to achieve it—and that apart from such efforts it could not be achieved And do not men do voluntarily that which they are in any way attracted to do—and not involuntarily, as Mr. Kaufmann so fallaciously asserts, to the thorough uprooting of the first horn of his supposed dilemma Indeed, in face of the so ready uprooting of this first horn, the giving of the second horn, would have been a work of entire supererogation, if it were not, that even it also, had to be shown to be as insufficiently rooted as the first. For who, with the slightest knowledge of Fourier's writings, could possibly ignore his classing our ačtual Civilisation with the Barbarism and other disharmonic ages of the past, and thus classing himself at the same time as a disharmonist 2 or who with the slightest knowledge of his plans of reform, could class him in any way but as a voluntist—that is as a Man strongly attracted —earnestly willing—voluntarily making effort in the cause of reform—or, on behalf of the passing from disharmony into harmony ? At page 262 of his Socialism and Communism Mr. Kaufmann writes again as follows:— “Fourier’s dream that 2,000 or 3,000 discordant centrifugal individuals in one great house would fall by natural gravitation into a balance of passions and realise harmony must prove eventually impossible, and so it was found when the experiment was tried even on a smaller scale.” 33 Admire the logic For supposing Fourier to have had such a dream, or the analogous one, that a solidly-built, fully-equipped, well-manned, thousand-ton ship, might in all security stand out to sea, the impossibility of its so doing is demonstrated to Mr. Kaufmann, because he has heard of vessels on a much smaller scale, of cockle-shell skiffs, in fine, having been swamped But Fourier, moreover, never had a dream of the kind Mr. Kaufmann depićts, the only dream he or any of his followers ever had, was, continuing the simile, that the well-found vessel, they saw mentally so clearly in the offing, might possibly be paddled to, although the sole boat at hand, only poorly Appendix. 23 I adapted for the purpose. Or, otherwise put—that enthusiasm would suffice to bridge the chasm betwixt the means at disposal, and the theoretically prescribed conditions of success—that a commencement might be made with confessedly insufficient tools, in the fond trust, that the sufficient might be worked up to. And if such hopes were frustrated—have not the earliest attempts of many and many ultimately successful, but over enthusiastic proječtors, their tale to tell of similar disappointments : Page 202 of the same book has again the following:— “It has been said that Fourier's system never had a fair chance in America, and that his apostles and followers did not understand fully, or carry out faithfully his principles, and that therefore he is not responsible for their failure. It seems to us that this is not so. We think that his theories did receive a fair trial, and that their failure is unfavourable to Fourier's hypothesis as to the forces and capabilities of human nature, and the forms of life and Society founded on it.” 33 Now the whole of this only goes to prove more and more, that although Mr. Kaufmann has written much, and even often sympathetically in regard to Fourier’s doctrines, he has never been able to master his Central Idea—the “Gold * which Mr. Kaufmann himself quotes MARLO to have assumed, is enwrapped in them, and therefore also to be unwrapped some day or other. For what is this Gold, this Central Idea, that which Fourier claimed as his real discovery, and upon which all his critical and other doćtrines will be finally found to turn, if not that “ The Series distributes Harmonies,” not only in the case of Musical Instruments such as the Piano, each O&tave of which has its Series of Notes, and the Frame-work as a whole a Series of Oétaves, or Oétaval-Groups, but also in the case of Society as an Organism, or, in the case of the Social-Industrial-Intercourse of Men, Women, and Children. For these also, whenever brought together in numbers, distribute themselves invariably into Groups and Series-of-Groups, although only harmoniously, when the numbers and the frame- work or conditions within which they play are altogether adequate, as planned and provided for, by head and hand. And will Mr. Kaufmann pretend that the Numbers and Conditions had been attained in any of the Phalansterian attempts referred to, which from the point of view of the Theory could be declared adequate : How could the Series distribute its Harmonies, in cases where the requisite Conditions of a sufficient diversity of occupations, and corresponding diversity of tastes and trained aptitudes were entirely absent : How could the Series distribute its Harmonies, where no sufficient choice as to grouping, and still less as to Serial-Grouping in accordance with characterial dispositions and sympathies How could the Series distribute the Harmonies of a just and generally acknowledged satisfactory re- partition of the Joint Produce—in cases where the Numbers and Organisation insisted upon as necessary for such, were entirely wanting f In fine, Mr. Kaufmann's assertion of the failure of the Phalansterian Theory on the field of pračtice, except in so far as the redućtion of Theory to Pračtice must ever fail where the theoretically prescribed means of success have not been observed, has to be met not only by the fullest denial, but by the counter- assertion, that its Spirit is even now to be seen at work in many ways and in many places, and that every day brings the further negative evidence in its favour of Social-Industrial difficulties only to be removed by obedience to its teachings. For wherever Co-operative House-holding, with its improved Archite&ture and consequent improved housing of the masses, is at work, wherever Co-operative House-keeping, with 232 Appendix. its economies, and more healthful modes of subsistence of the same masses is at work; and wherever Co-operative Produćtion, with its possibilities of profiting by superior mechanical appliances, and more especially by a superior organisation of its personalities is at work—there also Attraction is spinning its Thread of Destiny, and the Spirit of Serial-Grouping is crying out discordantly where sinned against, but proclaiming its accords aloud when obeyed—and thus urging conjointly and continuously, by punishment as by reward, to the more and more institution and perfecting of the Conditions of the Grouping, in which the Harmonies of the justice-of-4-Common-Wealth-Community, Concomitant of the Kin-ship-of-Man's One Blood, and of the Equity-of-a-Common-Weal-Government, Concomitant of the Solidarity-of-Man's One Flesh, shall be distributed without stint. PLATE III, COMPLETED, OR, Co-ORDINATION OF THE FIVE PRECEDING SECTIONs, A N D SUMMARY OF THE DIAGRAMMATIC's Ax1AL-Polar TEACHINGs. As thus:—That Man's Spirit and Mind issuing as the Will-Means of his Sense and Affection, Instinét and Intelle&t (Plate I., p. 2), tend to work out a Destiny of Society and Industry (Plate II., p. 8), Correlative of his Spirit-Attractions of Aćtion and Passion, and Co-ordinate Unanimity of Emulation and Enthusiasm;-or viz., the Destiny of Social- Industrial Good represented herewith (Plate III. Completed). That the Social Good thus tended to, or as the Correlative of Man's Spirit-Attractions of Aétion and Passion (Plate III. Centre Section), has as its Basis an Intercourse-of-Action- Variety, which connects with, and stimulates to, the Refinement and Purity, Harmony and Beauty, Centred on Talent, of his Sense-Means-of-Time (Lower Section); but consists more positively in an Inter-twinings-of-the-Passion of Unity, which connects with, and stimulates to, the Education and Marriage, Community and Government, Centred on Virtue, of his Affection-Means-of-the-Eternal (Upper Sečtion). Whilst the Industrial Good likewise so tended to, but as the Correlative of the Spirit-Attractions of Aćtion and Passion's Co-ordinate Unanimity of Emulation and Enthusiasm, has as its Basis a Competition-of-Emulation-Happi- ness, Concomitant of the Inter-course-of-Aétion-Variety of Social-Good, and which connects immediately with and stimulates to, the Knowledge and Wisdom, Idea and Word, Centred on Truth, of his Mind-Condition's Instinét-Means-of-Place (Left-hand Section); but consists more positively in the Zeal-Enthusiasm of Perfection, Concomitant of the Inter-twinings-of- the-Passion of Unity, and which connects immediately with and stimulates to the Science, and Philosophy, the Art and Literature, Centred on Genius of his Mind-Condition's Intellect- Means-of-Space (Right-hand Sečtion). DEVELOPED FROM ATTENTION's Öragpeofeſſontºption, PLATE III. LEFT-HAND SECTION CoMPLETED, AS DEVELOPED FROM THE LEFT-H AND DIA GRAM (Instinčí-Means-of-Place) OF PLATE II. CoMPLETED. (Betwixt pp. 32-34.) Developed FROM Memory's DEVELOPED FROM REASON's - DEVELOPED FROM MEMORY's iRetention geofeſſommoneºenge, 3ttention and ſºlemorp. iRetoſſettion geof-Chought, DevELOPED FROM ATTENTION's $5uggeøtion geofeſſºerception. Appendix. 233 APPENDIX D. Domestic-Agricultural Association of Citeaux, 0?” A Case of Phalansterian Pioneering. My attention was first called to Fourier's Theory of Social-Industrial Attraction by the obituary notices in the French newspapers at the time of his death, and because of its apparent similarity to some prior Social-Industrial Speculations of my own, in regard to Man's essential Colle&tivity, and the duty of Co-operative Community arising from it;-and which speculations had even led me to purchase a Special Survey of Four Thousand Acres in the Colony of South Australia then being founded; the conditions of the purchase being that Government should give free passage to One Married Couple for every Eighty-Acre Sečtion paid for at the rate of A 80, or to Fifty Couples in all, for £4,000. But the Home Government failing in the fulfilment of its part of the contračt, because of over-expenditure by the Colonial Government on other accounts, and the colonisation plan based on it being frustrated, I entered into correspondence with the Editors of the “Phalange ’’ as representatives of a School, which taught that the inauguration of the conditions to which SocIAL-INDUSTRIAL-ATTRACTION directs, could alone be the panacea of our Social-Industrial troubles, and aided their funds to an amount which enabled the “Phalange” to appear tri-weekly, as acknowledged in the following terms in the Introdućtion to the “Revue de la Science Sociale,” Tome I”, p. 30 :—“Grâce à un grand secours apporté par le dévouement de M. Arthur Young . . . on put . . . faire paraitre la ‘Phalange' trois fois par semaine. Ce fut un pas immense. . . . Cette campagne de près de trois années (1840 a 1843), pendant laquelle la ‘Phalange ’ paraissait trois fois par semaine, est la plus brillante de toutes celles que l’Ecole ait encore fournies.” And this first or rather second step was soon followed by another, or, viz., by the purchase of the Estate of Citeaux as presently to be described, quite independently of the “Phalange ’group, but without estrangement. For when their Texas expedition took place, I crossed from Australia to New York in order to join it, but was prevented by a severe and prolonged attack of Panama fever until too late, for that undertaking also succumbed. Reminiscences of the Domestic-Agricultural-Association of CITEAUx, as given in SocIAL UTOPIAS, one of Chambers’ Papers for the People. “In the preceding year (1842) the Fourierists had commenced an experiment in France, under the superintendence of Mr. A. Young, a warm advocate of their views, who purchased at an expense of £64,160 the estate of Citeaux, twelve miles from Dijon, on the main road from Paris to Geneva, and having a communication with numerous adjacent towns by means of the roads which interse&ted it. The property consisted of a park, in the centre of which was a splendid mansion, four farms, brick-fields and kilns, extensive workshops, a large building used as a manufactory for refining sugar, several cottages, two flour-mills, and a large saw-mill. The extent of the land was 1,300 acres, the soil was extremely fertile, and the situation favourable for the disposal of the produce. “Two hundred persons were located upon this estate, under a form of association permitted by the Laws of France, by which no member is liable for more than the amount of his own shares; but not- H H 234. Appendix. withstanding the extent of the undertaking, the eligibility of the site, and other concurrent advantages; the scheme proved a complete failure, and in a few years was abandoned. The same fate has attended most of the numerous phalansteries established during the last ten years in the United States, and those which still remain are involved with debt, and struggling with difficulties. It seems, indeed, that the preference for Fourier's plan evinced by many rests on fallacious grounds, and that community of interests is the only basis on which association can be long or beneficially maintained.” Corrections called for by the preceding. 1. The Fourierists as a body had nothing to do with the purchase of Citeaux. It was made entirely on my own responsibility, and the blame, therefore, if blame, rests with me and none other. 2. Although the “Aéte de Société” of the Domestic Agricultural Association of Citeaux was aćtually drawn up and executed as stated by the reviewer, not one single share was ever issued—for I had determined not to incur any such responsibility until success should have been fully assured, and the question should have therefore become only one of further development. 3. No change was made as regards the farming population. All such continued to receive the customary rate of wages and live as before. The Artisans alone, viz.:-Cabinet Makers, Cutlers, &c., chiefly from Paris, received a MINIMUM of advance in the shape of Lodging, Table, and Clothing, for themselves and families, to be reimbursed by each Group on the sale of its work, and the surplus or MAXIMUM, if any, then to be divided as should seem most conducive to the general interests—the 3, #4, #, formula of repartition, as also the distinétive Classifications of Work, as Necessary, Useful, and Agreeable, to be held in view, but to be attempered to circumstances. 4. The children had a common nursery with superintendents from amongst the mothers by night, and also teachers by day. 5. The intention in my case was, therefore, as in other cases of similar PIONEERING, simply that of paving the way for a full trial of the Serial Mechanism—the immediate introdućtion of such Mechanism being impossible—apart from greater numbers, superior industrial appliances, and above all, a higher degree of handicraft versatility amongst the workers than as yet common. There was, therefore, no breakdown what- ever in that respect, and the reviewer’s inference that the want of a “sufficient community of interests” or an undue preference of Fourier’s plans had anything to do with it, must, in my case at least, be determined as completely erroneous. - - 6. The causes of failure were indeed altogether financial—the final collapse being in part due to difficulties arising from the general uneasiness which preceded throughout France the Revolution of 1848, in part due to other but likewise extraneous causes, and amongst which I may mention, that of expenditure on a chief preliminary of the Bessemer Steel success. For my late brother, James H. Young, having put the construction of his Patented Type Composing Machine into Mr. Bessemer’s hands, and becoming friendly with him, induced me to assist by pecuniary advances in the Bronze Powder Manufactory, to which the “Standard” daily newspaper of the 7th Oétober (1880) or on occasion of the presentation of the freedom of the City to Sir Henry Bessemer, affects the following lines :- - “Bronze Powder he (Mr. Bessemer) discovers to be dear and bad, and in a few months he makes it cheap and good, and at the same time lays the foundation of his future fortune.” Appendix. 2.35 And doubtlessly so as regards Mr. Bessemer, but quite otherwise as regards myself, for the ex- penditure incurred in the erection of the Baxter House Buildings ‘factory’ (swept away later by the Great Northern Railway improvements) and providing its accessories, as well as in connection with my Brother’s Patent, had greatly to do with the failure of the Citeaux undertaking. Nevertheless, although unfortunate in that respect, it can only be subječt of congratulation that the sacrifice thus incurred has not to be considered as altogether sacrifice, since it laid rails on the road to the industrial advantages attendant upon the working out of both Steel and Printing processes—and I have therefore here only to protest against the injustice of attributing to defects in the Phalansterian Theory a failure due to altogether different causes, and to remind the reader in Longfellow's words, even as regards such failure itself . . . How “THE MILLS OF GoD GRIND SLowLY, YET GRIND ExceedING SMALL, And how “WITH PATIENCE HE STANDS waiti NG, To GRIND ExAcTLY ALL.” INDEX TO THE DIAGRAMS. Single Completed Diagrams Single Completed Diagrams Pagination of Diagrams. Pagination of Diagrams. Diagram. (between pp.) Diagram. (between pp.) 1. Absolute, P. P. I 74 36. Calculation, P. P. - 2. Accord of Pitch, N. P. 84 96-97 37. Capacity, N. P. 16o 172-173 3. Aćtion, N. P. 34 62-63 38. Caress-of-Love, P. P. 18 I 36-137 4. Acumen of Hearing, N. P. I4 96-97 39. CHARACTER (Mind) 4O 62-63 5. Administration-of-Town, 4o. Charity-of-Kind-ness, N. P. 18 32-33 P. P. I 28 I 36-137 4I. Cheer (Good), N. P. 68 69-97 6. AESTHETICs (Spirit) 64 96-97 42. Cheerful-ness-of-Good- - 7. Affection-Means, P. P. 2. Humour, N. P. 72 96-97 8. AFFINITY (Spirit) I 8 32-33 43. Chemistry-of-Matter, N. P. 182 9. Affirmation-of-Verdićt, P.P. 138 I72-17 3 44. Civilisation, N. P. 58 62-63 10. Aggregation, N. P. 46 62-63 45. CLASSIFICATION (Minor Axis) 28 32-33 II. Algebra, P. P. I 74. 46. Colle&tivity, P. P. 8 32-33 12. Alternation-of-Occupation, 47. Comfort, N. P. 54 62-63 N. P. 4O 62-63 48. Common-Sense, N. P. 22 32-33 I 3. Ambition P. P. . I 8 32-33 49. Common-Weal, P. P. 98 I 36-137 14. ANALOGY (Centre) 28 32-33 50. Common-Wealth, N. P. 98 I 36-137 I 5. Analysis, N. P. 28 32-33 51. CoMMUNITY (Centre) II 8 I 36-137 16. Apprehension, N. P. I 38 I72-173 52. Community Industrial 17. ARITHMETIc (Mind) (Minor Axi;) II 8 I 36-137 18. ART (Centre) 53. CoMMUNITY Social (Major 19. Aspiration, P. P. 8 32-33 Axis) II 8 I 36-137 2O. Association, P. P. 46 62-63 54. CoMPANION-SHIP (Spirit) I 18 I 36-137 2 I. Attachment, P. P. I I 2 I 36-137 55. Comparison-of-Synthesis, 22. ATTENTION 22 32-33 P. P. 28 32-33 23. ATTRACTION (Spirit) 34 62-63 56. Competition-of-Emulation, 24. Attribute-of-Mind-Property, N. P. 34. 62-63 N. P. I 54. I 72-173 57. Composition-of-System, P. P. 25. AUTHOR-SHIP (Mind) 58. Comprehension, P. P. 138 I72-173 26. Axioms-of-Capacity, N. P. 16o I 72- 173 59. Conception, P. P. 2 2. 32-33 60. Concord-of-Rhythm, P. P. 83 96-97 27. BEAUTY (Centre) 9 I 96-97 61. ConDUCT-PURITY (Major 28. Being I 44 I72-173 Axis) 72 96-97 29. Belief-of-Apprehension, 62. Congeniality-of-Brother-hood, N. P. I 38 I72-173 P. P. II 8 I 36-137 30. Benevolence, N. P. IO4. I 36-137 63. Conjugal.ITY (Mind) I I 2 I 36-137 3 I. Blood (One), N. P. 98 I 72-173 64. ConnoTATION (Mind) 166 I 72-173 32. Body, N. P. 62-63 65. ConsciousNESS (Spirit) 23 32-33 33. BREEDING (Good) (Major 66. Consider ATION (Spirit) I66 I72-173 Axis) 68 96-97 67. Constancy-of-Attachment, 34. BRIGHTNESS (Major Axis) 91 96-97 P. P. I I 2 I 36-137 35. Brotherhood, P. P. II 8 I 36- I 37 68. Contemplation, P. P. I66 172-173 238 Index to the Diagrams. Pagination of Diagrams. º º Pagination of Diagrams. º cº 69. Content, P. P. 54 62-63 IO4. EDUCATION (Centre) IO4. I 36-137 70. Contrasts-of-Analysis, N. P. 28 32-33 IoS, EDUCATION Industrial, . 7 I. ConversATION-PURITY - (Minor Axi;) IO4. I 36-137 (Minor Axi;) 72 96-97 106. EDUCATION Social (Major . 72. Convićtion-of-Self-hood, Axis) IO4. I 36-137 N. P. 154 I 72-173 Io?. Embrace-of-Tenderness i 12 I 36-137 73. Conviviality-of-Fellow- - Io9. Emotion, P. P. 64 96-97 ship, N. P. II 8 I 36-137 Io9. EMPIRICISM (Minor Axi;) 144 172-173 74. Co-operation, N. P. II 8 I 36-137 I Io, Emulation, N. P. 34 62-63 75. Co-ordination, N. P. 2O8 224-225 I I I. Endeavour-of-Patience, 76. Correlation, P. P. 2O8 224- N. P. 58 62-63 77. CoSMO-GONY (Major Axis) 182 I 12. Enthusiasm, P. P. 34 62-63 78. CoSMO-LoGY (Minor Axis) 182 113. Entity, N. P. 144 I 72-173 79. CREATION (Spirit) I 14. EPISTEMOLOGY (Minor 80. Culture, N. P. 64 96-97 Axis) I94. 81. Customs-of-Nourishment, - II 5, EQUANIMITY - 54 62-63 N. P. 68 96-97 I 16. Equity-of-Common-Weal, P. P. 98 I 36-137 82. Daintiness-of-Good-Taste, I 17. Essence (Spirit) I 54. I72-173 N. P. 68 96-97 I 18. Eternal (The), P. P. 2. 83. Dedućtion 25 32-33 I 19. ETHICs (Spirit) IO4. 136-137. 84. Definition *; 16o I72-173 12o. Events-of-Supposition, 85. DEoNToLogy (Mind) IO4 I 36-137 P. P. I6o I72-173 86. Desire 8 32-33 I 2 I. Evidence, N. P. I 38 173-173 87. DESTINY (Centre) 8 32-33 I 2.2. Evolution, P. P. I 92 88. Diagrams-of-Geometry, I 23. Exaltation (Mind) 64 96-97 N. P. I 74 124. Existence (Mind) I 54 I72-173 89. Dialectics-of-Algebra, I 25. Experience-of-Quantity, P. P. I74. N. P. I44. I72-173 90. DIETETics (Mind) 68 96-97 126. Explications-of-Deduc- 91. DiscERNMENT (Mind) I4. 32-33 tion, P. P. 28 32-33 92. Discipline-of-Culture, I27. Expression-of-Subjećt, * … N. P. 64 96-67 P. P. I66 I72-173 93. Discovery-of-the Relative, N. P. I 74. 128. Facts-of-Definition, N. P. 16o 172-173 94. DISCRIMINATION (Spirit) 14 32-33 129. Faculty-of-Speculation, 95. Disposition, P. P. 4O 62-63 P. P. IQ2 86. Distribution-of-Structure, 130. FAITH (Major Axis) 138 172-173 N P. s I 3 I. FAMILY-SPIRIT 46 62-63 97. Dočtrine-of-Spirit- I 32. Fancy, N. P. 92 96-97 Being, P. P. I44. I72-173 I 33. Fascination-of-Tone, P. P. 83 96-97 98. Domesticity-of-Grouping I34. Federation-of-Serial- N. P. 128 I 36-137 - Grouping, P. P. 128 I 36-137 99. Duality-of-Individuality, - I 35. Feeling, N. P. 64 96-97 N. P. 8 32-33 136. Fellowship, N. P. II 8 I 36-137 Ioo. Duty, P. P. I O4. I 36-137 137. Figures-of-Co-ordination, Io I. Dynamics, P. P. I 82 N. P. 208 224- 138. Flesh (One), P. P. 98 I 36-137 Io2. Earth-of-the Past, N. P. 46 62-63 I39. ForM (Mind-Body) - I44. 172-173 Iog. Edification, P. P. I 18 I 36-137 I4O. 32-33 Friendship, N. P. I 8 Index to the Diagrams. 239 Pagination of Diagrams. Single Completed Diagrams Pagination of Diagrams. Single Completed Diagrams Diagram. (between pp.) - Diagram. (between pp.) 141. Function-of-Information, I74. House-holds-of-Aggrega- - N. P. I 92 tion, N. P. 46 62-63 I42. Future, P. P. 46 62-63 175. HUMANITY (Centre) 18 32-33 176. Humour (Good), N. P. 72 96-97 I43. GENERALISATION (Major Axis) 28 32-33 177. Idea (Centre) 16o I 72-173 I 44, GENIUS-OF-ANA-LoGY 178. IDEALITY (Major Axis) 16o I 72-I 73 (Centre) I 74 224- 179. IMAGERY (Major Axis) 166 I72-173 I45. Geometry, N. P. I 74 18o. Implications-of-Induc- I46. Glee-of-Content, P. P. 54 62-63 tion, N. P. º 28 32-33 I47. Glory-of-Light, N. P. 9 I 96-97 181. Impression-of-Objećt, 148. GooD (Centre) 34. 62-63 N. P. I66 I72-173 149. Good (Social) (Major 182. INCARNATION (Spirit) 98 I 36-I 37 Axis) 34 62-63 183. INCORPORATION (Mind) 98 I 36-137 I 5o. GooD (Industrial) (Minor 184. Individuality, N. P. 8 32-33 4xi;). 34 62-63 I85. Indućtion, N. P. 28 32-33 1 5 I. Good-Works-of-Pračtice, 186. INDUSTRY (Minor Axis) 8 32-33 N. P. IO4. I 36-137 187. INFERENCE (Spirit) 28 32-33 I 52. Good-Words-of-Precept, I88. Information, N. P. I92 - P. P. IO4. I 36-137 189. Ingenuity (Major Axis) 64 96-97 153. GoverNMENT (Centre) 128 I 36-137 I90. Ingenuousness, P. P. I I 96-97 I 54. Gover NMENT (Social) 191. Innocence-of-Heart, N. P. 72 96-97 (Major Axi;) I 28 I 36-137 192. INSPIRATION I 74 I 54. Gover NMENT (Industrial) 193. Instinét-Means-of-Place, (Minor Axis) I 28 I 36-137 N. P. 2 I 55. Grasp-of-Conception, 194. Intelle&t-Means-of-Space, P. P. 22 32-33 P. P. 2 I 56. Grouping, N. P. I 28 I 36-137 195. Inter-course-of-Aétion, 157. Grouping (Serial) P. P. I 28 I 36-137 N. P. 34 62-63 - 196. Inter-twinings-of-Pas- I 58. HAPPINESS (Centre) 54 62-63 Sion, P. P. . 34 62-63 I 59. HAPPINESS (Social) (Major I97. Intuition-of-Spirit-Power, Axis) 54. 62-63 P. P. I 54 I 72-173 160. HAPPINESS (Industrial) 198. Involution, N. P. I92 - (Minor Axis) * 54 62-63 - s 161. HARMONY (Centre) 84. 96-97 I99. Joint-Interests of Edifica. - 162. HARMONY (Vocal) (Major tion, P. p. II 8 I 36-137 Axis) 84 96-97 2 OO. Joint-Stock-of-Co-opera- 163. HARMONY (Instrumental) t1On, N. P. II 8 I 36-137 (Minor Axis) 84. 96-97 2OI. Joy-Of-Peace, P. p. 54 62-63 164. Head, P. P. 72 96-97 2 O2. Judgment (Mind) I 38 I 72- 173 165. Head (Clearness of), P. P. 72 96-97 2O3. Justice-of-Common- 167. HEALTH (Spirit) 72 96-97 Wealth, N. P. 98 I 36- I 37 168. Hearing, N. P. I4. 32-33 2O4. Kind-ness, N. P. I 8 32-33 169. Heart, N. P. 72 96-97 205. Kin-ship-of-the-One- 170. Heir-ship (Mind) tº e 46 62-63 Blood, N. P. 98 I 36-137 17 I. Home-steads-of-Association 206 KNowLEDGE (Centre) I 44 I 72-I 73 . P. P. 46 62-63 - 172. Homo-GENEITY (Mind) I 8 32-33 2O7. LAws (Spirit) 173. HoPEs (Spirit) 9 I 96-97 208. LIFE (Spirit) I92 24.O Index to the Diagrams. Pagination of Diagrams. Single Completed Diagrams Pagination of Diagrams. Single Completed Diagrams Diagram, (between pp.) Diagram. (between pp.) 209. Light, N. P. 9 I 96-97 250. Passion, P. P. 34. 62-63 2 Io. LITERATURE (Centre) 25 I. Past, N. P. 46 62-63 21 1. Living (Right) (Minor 252. Patience, N. P. 58 62-63 Axis) 68 96-97 253. PATRIOTISM (Minor Axi;) 18 32-33 212. Logic (Minor Axis) I74. 254. Peace, P. P. 54 62-63 2 I 3. Love, P. P. I 8 32-33 255. Perception, N. P. 22 32-33 256. PERFECTION (Centre) 54 62-63 2 I4. MAGNANIMITY 58 62-63 257. PERFECTION (Social) (Major 2 I 5. Manners-of-Nurture, P. P. 68 96-97 Axis) - 54 62-63 2 16. MARRIAGE (Centre) I I 2 I 36-137 258. PERFECTION (Industrial) 217. MARRIAGE (Social) (Major - (Minor Axi) 54 62-63 Axi;) I I 2 I 36-137 259. Perseverance, P. P. 59 62-63 218. MARRIAGE (Industrial) 26o. PERSONALITY (Spirit) 4.O 62-63 (Minor Axi;) I I 2 I 36-137 26 I. Perspicacity-of-Sight, P. P. I4 32-33 2 I 9. Mate-ship-of-Pairing, N. P. I I 2 I 36-137 262. PHILANTHROPY (Major 220. MATHEMATICs (Mind) I 74 Axis) I 8 32-33 22 I. Matter, N. P. 182 - 263. PHILosophy (Centre) I92 224 222. Maxims-of-Sagacity, P. p. 160 I72-173 264. Physics-of-Motion, P. P. I 82 223. MEANING (Minor Axi;) 166 I72-I 73 265. Physiology-of-Spirit-Invo- 224. Measure-of-Dynamics, lution, N. P. I92 P. P. . I 82 266. Pictures-of-Fancy, N. P. 91 96-97 225. MECHANICS (Mind) I 82 267. PICTURESQUE-NESS (Minor 226. Meditation, N. P. I66 I72-17 3 Axis) 9 I 96-97 227. Melody-of-Voice, N. P. 83 96-97 268. Pitch, N. P. 83 96-97 228. MEMORY (Minor Axis) 22 32-33 269. Place, N. P. 2 229. METAPHYSICs (Mind) I92 224- 270. Pleasure-of-Body-Comfort, 230. METHOD (Mind) 28 32-33 N. P. 54 62-63 23 I. MIND-CoMDITION 2 271. PoETRY (Major Axi;) 2 I 6 224 232. MoRAL-SENSE (Minor Axis) 154 I72-173 272. Polity (Mind) I 28 I 36-137 233. Morality, P. P. I 54. I72-173 273. Postulate-of-Spirit-Entity 234. Motion, N. P. I 82 224- N. P. 144 I 72- 173 235. MoTIVES (Mind) 8 32-33 274. Power, P. P. I 54 I72-173 336. Music (Mind) 83 96-97 275. Practice, N. P. IO4. I 36-137 276. Precept, P. P. IO4. 136-137 237. NATURE (Spirit) I 82 277. Problems-of-Meditation, 238. NoTIONs (Spirit) 16o I72-173 N. P. I66 I72-173 239. Nourishment, N. P. 68 96-97 278. PROGRESSIVE-NESS (Spirit) 58 62-63 240. Numeration, N. P. 279. Pro-perty, N. P. I 54 I72-173 241. Nurture, P. P. 68 96-97 280. Pro-portions-of-Calcula- . Obieót, N. P. 166 I 72 - I tion, P. P. : Sºon, - 72-173 28 I. Pro-position (Mind) 16o • - I72-173 P. P. - I44. I72-173 282. PROSE (Minor 4xi) 216 224 244. Occupation, N. P. 4O 62-63 283. Psychºlogy-of-spirit. 245. CEconoMICs (Mind) II 8 I 36-137 Evolution, P. P. . . . 192 246. Order-of-Reformation, 284. Public-spirit-of-Ambition, P. P. 58 62-63 P. P. I 8 32-33 285. PURITY (Centre) 72 96-97 247. PAINTING (Mind) 91 96-97 286. Purpose, P. P. I 54 I72-173 248. Pairing, N. P. II 2 I 36-137 287. Pursuits-of-Desire, N. P. 8 32-33 249. Partnership, P. P. I I 2 I 36-137 Index to the Diagrams. 24. I I I Pagination of Diagrams. biº. cºm Pagination of Diagrams. º cºm 288. Quality, P. P. I44. I72-173 328. SPIRIT-PRINCIPLE 2 I 289. Quantity, N. P. I44. I72-173 3.29. SPIRITUALISM (Major - Axis) I 92 290. Ratios-of-Numeration, 330. SPONTANEITY (Spirit) 8 32-33 N. P. 2O8 224- 33 I. STATES-MANSHIP-SPIRIT I 28 I 36-137 291. Reading, P. P. 2I 6 224- 332. Statics, N. P. I 82 224- 292. REALITY (Minor Axis) I6o I72-173 333. Steward-ship-of-Village, 293. REASON (Centre) 22 32-33 N. P. I 28 I 36-137 2.94. Recolle&tions-of-Thought 334. Strućture, N. P. 2 I6 224- P. P. 22 32-33 335. Subjećt, P. P. I66 I 72-173 295. Recreation-of-Soul, P. P. 4o 62-63 336. Sublimity-of-Vision, P. P. 91 96-97 296. REFINEMENT (Centre) 68 96-97 337. SUB-SISTENCE (Spirit) 68 96-97 297. REFLECTION (Mind) 22 32-33 338. SUB-STANCE (Spirit) I 44 I72-173 298. Reformation, P. P. 58 62-63 339. Success-of-Perseverance, 299. Relative, N. P. I 74 P. P. 58 62-63 3oo. Relaxation-of-Body, N. P. 40 62-63 340. Sufficiency-of-Good-Cheer, 30 I. RELIGION (Major Axi;) I 54 I72-173 N. P. 68 96-97 3oz. REST (Spirit) 54 62-63 34 I. Suggestions-of-Perception, 303. Retentions-of-Common- N. P. 22 32-33 Sense, N. P. 22 32-33 342. Supposition, P. P. 16o I72-173 3O4. Revelation-of-the-Absolute, 343. Susceptibility-Of-Taste, - P. P. I 74 224- N. P. I4. 32-33 305. Rhythm, P. P. 83 96-97 344. SYMBOLISM (Major Axis) 208 224- 345. SYMMETRY (Minor Axis) 208 224- 306. Sagacity, P. P. I6o I72-173 346. Sympathy-of-Friend- 307. Scent-of-Smell, P. P. I 4 32-33 ship, N. P. - I 8 32-33 308. ScIENCE (Centre) I 82 347. Syntax-of-Writing, N. P. 2 16 224- 309. Scope-of-View, P. P. 9 I 96-97 348. Synthesis, P. P. 28 32-33 3 Io. Self-hood, N. P. I 54 I72-173 349. System, P. P. 216 2 24- 3 II. Sense-Means-of-Time, N. P. 3 35o, Tačt-of-Feeling, N. P. 64. 96-97 312. Sense (Good) 72 96-97 351. TALENT (Centre) 64 96-97 313. SENSIBILITY (Minor Axis) 14 32-33 352. Taste, N. P. I 4. 32-33 314. SENSITIVENESS (Major Axis) 14 32-33 353. Taste (Good), P. P. 68 96-97 3.15. Sentence-of-Reading, P. P. 216 224- 354. Teaching-of-Duty, P. P. IO4 I 36-137 316. Sentiment-of-Worship, 355. Tenderness, N. P. I I 2 I 36-137 P. P. 64 96-97 356. Testimony-of-Evidence, 3.17. SEx-SPIRIT I F 2 I 36-I 37 N. P. - 138 I 72-173 3 I 8. Sight, P. P. I 4. 32-33 357. Theorems-of-Contempla- 319. Signs-of-Correlation 2O8 224- tion, P. P. I66 I72-173 320. SKILFULNESS (Minor Axi;) 64. 96-97 358. THEORY (Major Axis) I 44. I 72- I 73 32 I. Smell, P. P. I4. 32-33 359. Thought, P. P. 22 32-33 322. Sobriety-of-Good-Sense, 360. Time, N. P. - 2. P. P. 72 96-97 361. Tone, P. P. 83 96-97 3.23. SocIETY (Major Axis) 8 32-33 362. Touch (Centre) I4. 32-33 3.24. Solidarity-of-the One Flesh 363. Town, P. P. I 28 I 36-137 P. P. 98 . I 36-137 364. Training-of-Benevolence, 3.25. Soul, P. P. 4.O 62-63 N. P. IO4. I 36-137 326. Space, P. P. 2 365. Trinity-of-Collečtivity, 3.27. Speculation, P. P. I 92 224- P. P. 8 32-33 242 Index to the Diagrams. Pagination of Diagrams, Single Completed Diagrams Pagination of Diagrams. Single Completed Diagrams Diagram. (between pp.) Diagram. (between pp.) 366. Trust-of-Comprehension, 385. VIRTUE (Centre) 98 I 36-137 , P. P. 138 I72-173 386, VIRTUE (Social) (Major -, 367. TRUTH (Centre) I 38 I72-17 3 Axis) 98 I 36-137 r 387, VIRTUE (Industrial) (Minor - 368. UNANIMITy 34. 62-63 Axis) 98 I 36-137 369. UNDER-STANDING (Spirit) 138 I72-173 388. Vision, P. P. 9 I 96-97 370. UNITY (Centre) 46 62-63 389. Vocations-of-Aspiration, 371. UNITY (Social) (Major - - P. P. - 8 32-33 Axis) 46 62-63 390. Voice, N. P. 83 96-97 372. UNITY (Industrial) (Minor - - Axi;) tº g 46 62-63 391. WEALTH (Mind) - 72 96-97 373. UNIVERSE (Spirit) I 74 392. Weight-of-Statics I 82 - 374. Utopias-of-Civilisation, 393. Well-being, N. P. 54 62-63 N. P. tº e 58 62-63 394. WILL-MEANS (Centre) 2 375. UTTERANCE (Spirit) 83 96-97 395. WILL-MEANS (Free) (Major -- Axis t 376. VARIETY (Centre) 40 62-63 396. wº- 2 377. VARIETY (Social) (Major - (Minor Axi;) 2 Axi;) º 4O 62-63 397. WisDOM (Centre) I 54. I72-173 378. Vasiery (Industrial) 398. WoRD (Centre) I 66 I72-173 (Minor Axis) 4.O 62-63 399. World-of-the-Future, - 379. Verdićt, P. P. 138 I72-173 P. P. 46 62-63 380. Vºirication (Minor 4oo. Wor-ship, P. P. 64 96-97 4xi). . . . 138 172-173 40 I. Writing, N. P. 216 224- 381. Versatilities-of-Disposition, P. P. 4O 62-63 382. View, P. P. 9 I 96-97 402. Yoke, P. P. I I 2 I 36-137 383. Vigour-of-well-being, N. P. 54 96-97 384. Village, N. P. I 28 I 36-137 403. Zeal-of-Enthusiasm, P. P. 34 62-63 I. Analysis of the foregoing Index. 3 I Central Word-Ideas, or 1 to each of the 31 Diagrams. I 24. Axial 22 » 4 55 53 95 248 Polar 52 , 8 2 3 5 5 35 2 Fundamental, or, viz., SPIRIT and MIND throughout. Grand Total 405 INDEX-ANNEX, OR Numerical Coincidences of Fourier's Scale of Domestic Charaćters—a Musical and Numerical Scale construćted by the Author—and the Grand Total of the Index. “All nature is full of numerical and Symmetrical marvels yet to be discovered, and harmonies and analogies which, when found out, will astonish by their beauty and simplicity: and men hereafter will wonder at our blindneſs, as we wonder that the distinétion between endogens and exogens, between aqueous and igneous rocks, &c., should have lain hid so long from men's eyes and understandings. Therefore I say to observers . . . . measure, measure, calculate, calculate ; for the Great Mechanic of the Universe does not make mistakes in number, time, and space, but follows the laws of accurate mathematics.”—HAIG's Symbolim, p. 345. 2. Fourier's Scale of Domeſtic Charaćiers, or, viz, of those required for the equilibrium of any single Community and as distinguished from each other by the dominance of one or more of the twelve Sensitive, Affective, and Distributive Passional tendencies of his Classifi- cation, but irrespective of subordinate variations — Ut. Solitones 576. One Dominant, Sensitive, Affective, or Distributive. tº mixed ſ 8o. One Affective or Distributive, and One Sensitive. Re. Bi-tones 96. Two Affectives and Distributives. #b bi-mixed 16. One Affective or Distributive, and two Sensitives. Mi. Tritones 24. Three Affectives or Distributives. Fa. Tetratones 8. Four Affectives or Distributives. #b tri-mixed 8. Two Affectives or Distributives, and three Sensitives. Sol Pentatones \ 2. Five Affectives or Distributives. ! 8 IO = 405 Male and 405 Female Charaćters. 3. A Musical and Numerical Scale Construction elaborated prior to 1865, whilst the writer was still in the United States, and had not the least thought of the Diagrammatic, nor therefore of the 405 Word-Ideas of its Index. 9. . . . . . . . . . . 9 8. Io. . . . . . . . . . I 8 7. 9. II . . . . . . . . . 27 6. 8. Io. I2. . . . . . . . 36 5. 7. 9. I I. I 3. . . . . . . 4.5 4, 6, 8, Io. 12, 14. . . . . 54 3. 5. 7. 9. I I. 13. I 5. . . . 63 Even = 2, 4, 6, 8. Io. I2. I4. 16. . . 72 Odd = i. 3. 5. 7. 9. II. I 3. I 5. 17." .. 81 Do. Mi. | Sol. Si. Do. Mi. Sol. Si. Do. Re. Fa. La. Do. Re, Fa. La. Do. 405 * This outer column by itself = 117 Polytones × 2 for Male and Female = 234 288 Solitones 92 35 , - 576 Total 8 Io -- Rºmº º | º º º: % ºff) \\?\ºſſ? ºf/\s \ Ø iº ! Y \sº §§ §. º ºf W.W &N/6% % g ſº & º º o: (ºgº CHISwick PRESS –C. whitTINGHAM AND Co., Tooks court, CHANCERY LANE, LONDON. §§§%- ·- -¿¿.*§3;: -}} №ț¢。· **§§§·-:*（.*?）*, *ſ*…*.*.*）（.*?）;- §§§§§§;-&&#.º.º， ， ， …’**¿¿.*¿¿.* |×:·--→.|-· £®*:--·*- ¿-·~*- --· *:--- →-Ķī£',-##èſ * * · · · -- - --- Ēķžș ¿? ¡¿ ¿ā $£§§ pºj, ſae §5 ſë? » 4 ** tº: * ¿ $ $§§ &#*（?：#（.ğ**¿¿.* §.· žģ%$$$ ſae: ģ •«， ķ šķ |-šķ§§§），~ §§ģ}}§:$ ·•-ſae $ğģ ¿！3≡ %$$$$§%ğ ≡§§ ¿ #·*** ！!！*¿;$:$žšį 。§§§ §§§§→**** §§§§§§§--zºry.，,-§ §§§§§§§）;:%%ſ，%ſ，%ſ，%ſ,¿ §§§§.→|- ſaeae șţģ §§ º § ∞}gº Ž § §§ § ?? 、、。 。、 %Žž·。- §§§§ №gºčº* 。 %;'#3 %ſ% %% 3** §§§§§§ ģ §§§ §§ §§§$%$$ ¿→ 25 **§§§§§§§§§§- - - - - - -----¿ %§§§§§§§¿¿.✉º:ģaeſ，¿§%? №??ģ %ſae≡ · ·：·§§§§§§%%%%žģ、。§%¿§.?. %،% :- ·，：Ģ§§§§§&?aeș ' .• -w. •· ·-¿%·----。%%%%%%%%ēģğ%ş， Ēģiğģź-。% ----%%%%%%%%%•% ? --ºff'， 3 9015 08023 5537 UNIVERSITY OF MICHIGAN \'4. ** $