evening would sit beside the fire on opposite sides of the hearth. One of us would take whatever coppers happened to be in his pocket, and choosing one would concentrate his mind on the date stamped thereon. The other would give that date correctly.

It was a modest little experiment, but I relate it because there can be no doubt as to the bona fides which have been questioned in the case of more striking ones. Mind spoke to Mind.

EXPERIMENT V (AND LAST).-Please concentrate your minds on yourselves.

Look back to the dawn of consciousness. Many things have happened to you since then, many strange experiences perhaps, but they are like beads strung on one cord, they all happened to and were felt by you. Personal Identity is that cord. Now here is the more difficult part, and I am ready to admit that we may not agree. Look forward to the moment of your departure from this world. I have often in this manner stood there, and I have never felt that at that moment I might cease to exist as the I or Ego. I have tried but in vain to conceive of this mysterious self within that feels, wills, knows, sinking into nothingness. It has survived so many shocks that the longer I live the more I become assured that oblivion, and that for ever, is not its goal. As I say, you may not agree with me, but there it is; one at least feels it.

I wish to turn your attention in this experiment to the beginning of your existence. A minute cell or ovum ; a still more minute (so minute that three million would not fill a cubic millimetre) sperm-cell these two unite and the germ cell begins to split up into two, then four, and so on, until is built up that organism I know as myself. What is evolved must first be involved. From that conjunction comes not only a man, any man, but the man with physical and mental characteristics and traits that mark him out distinctly as the son of his parents, and the product of a long line of ancestors. Thus Professor Huxley, after describing the development of a living creature from an egg, adds these remarkable words: "After watching the process hour by hour, one is almost involuntarily possessed by the notion that some more subtle aid to vision than an achromatic would show the hidden artist with his plan before him." To illustrate this power let me recall to your mind the Habsburg chin which, handed down, marked at last the most ill-fated of the Bourbons.

I would close now in the words of others :

66

There is in man a littleness which dwarfs and cramps all that is strong and noble in him; but there is also a grandeur hard to

understand except as the image in a warped and tiny mirror of a grandeur elsewhere existing, over which such limits have no sway. Man has a Will so weak as to be drawn aside from the right by the most unworthy allurements, daunted by the most despicable difficulties, palsied with ignoble sloth; yet capable of holding its own purpose and choice against the world. He has an Intellect, weak enough to be befooled by transparent fallacies and led astray at every step by prejudice and passion; yet powerful enough to measure the distances and motions of the stars, to track the invisible sound-waves and light-waves in their courses, and to win from Nature the key of empire. He has Love, which wastes itself among the dregs of life, or suffers selfishness to wither it at the root; but also which is able to lift him to the sublime height of self-sacrifice and is the inexhaustible fount of the deepest and purest happiness he knows or can imagine. He has Conscience the sense of right and wrong easily perverted, and which has by turns justified every crime and condemned every virtue; yet which nevertheless proclaims that right, not wrong-everlasting righteousness, not self-willed injustice—is the imperial law of the universe. I ask, Is the scale in which these attributes are seen in man their true scale? Is it reasonable to think so? Do they not assure us, as with a voice from the very depths of our being, that there must be a SUPREME WILL, irresistible, unswerving, pervading and controlling the universe; the source of all law, but a law to itself; guided unchangeably by infinite knowledge, absolute righteousness, perfect love?

"The teaching of Christianity is definite on these points. It encourages the hope that in a higher condition of existence our best aspirations shall be allowed a wider scope. There will be provision for increase of knowledge: for here we know in part,' but there shall we know even as we are known.' There will be assimilation of character to Him who is supremely good: for the pure in heart shall see God.' There will be limitless accessions to happiness: blessed are the dead that die in the Lord.' There will be abundant room for the exercise of our social sympathies, in 'the general assembly and church of the firstborn, which are written in heaven.' There will be, what is preeminently congenial to the Christian heart, intimate fellowship with Christ Himself: for there' shall we ever be with the Lord.' There will be eternal security and felicity for 'they go no more

For as the Apostle Paul tells us in his great song of triumph over death (1 Cor. xv.), we shall be possessed no longer of a "natural" or psychical body, one, as I have said, adapted to its present environment, but of a "spiritual body," a body fitted for the indwelling and use of the spirit-that substance of which I have said so much, but regenerated and fitted for dwelling with "God," Who "is spirit."

I close with the words of Thomas Carlyle: "I suppose it is a reaction from the reign of cant and hollow pretence, professing to believe what in fact they do not believe. And this is what we have got all things from frog-spawn; the gospel of dirt the order of the day. The older I grow-and I now stand on the brink of eternity-the more comes back to me the sentence in the Catechism, which I learned when a child, and the fuller and deeper its meaning becomes- What is the great end of man? To glorify God, and to enjoy Him for ever'" (Thomas Carlyle, November 4, 1876).

In the hour of death, after this life's whim,

When the heart beats low, and the eyes grow dim,
And pain has exhausted every limb—

The lover of the LORD shall trust in Him.

When the will has forgotten the life-long aim,
And the mind can only disgrace its fame,
And a man is uncertain of his own name,

The power of the LORD shall fill this frame.
When the last sigh is heaved, and the last tear shed,
And the coffin is waiting beside the bed,

And the widow and child forsake the dead

The angel of the LORD shall lift this head.

For even the purest delight may pall,

And power must fail, and the pride must fall,
And the love of the dearest friends grow small—
But the glory of the LORD is all in all.

DISCUSSION.

Col. HOPE BIDDULPH, D.S.O. (Chairman), said: The subject of the paper is too profound for ordinary laymen, but I am glad to see that realism received such support from a scientist, when we were surrounded by a number of vain philosophies, and it was clear to most people that our eyes and senses were given us by the Almighty to use in these matters.

Professor H. LANGHORNE ORCHARD wrote: I wish to personally

thank the able author for his luminous paper, and to express the pleasure with which I have gone with him through those five fundamental Experiments.

66

The remarks (p. 13) on Induction and Deduction are of great value. So also is the definition (p. 14) of Reason as the implied knowledge.”

organ of Would it not, however, be better to define Psychology (p. 12) as the Science of Soul-Soul including both Mind and Emotions? The term 'Mind," from the Sanscrit Mena To Know (similarly Greek voûs, and Latin mens), seems confined to the Intellect.

66

=

I especially like Experiment V (pp. 24, 25). The paradox called Man," when carefully studied, does undoubtedly conduct and guide us into the Divine Presence. "Come, let us worship, and bow down, and kneel before THE LORD, our Maker!"

Dr. SCHOFIELD remarked that it was impossible to criticize in extenso such an analytical paper, bristling with things new and old. He must, in the brief time at his disposal, confine himself to asking the learned lecturer some questions on six points in his interesting paper.

1. On p. 12 I observe yuxý (mind), which on p. 13 is called experience; but on p. 26 I find that a body equipped with yʊxi is contrasted with a body equipped with veμa. Is there any disπνεῦμα. tinction drawn between the two in the paper? Can "spirit" (VEUμa) be called "experience," or only mind (x)? (πνευμα)

2. On p. 15 we read of two "middles " with different meanings. Does not, however, the middle or centre of successions in time mean the same as the middle or centre of extensions in space? Is there any difference in the meaning of the word "middle," whether it be the middle of a century or a field?

66

3. On page 16 we read: There are thus four great realities in the Universe-Matter, Spirit (or force), Space, and Time. Consequently there are four psychologies possible-four, no more, no less." To me this insistence on "four" is a puzzle.

Why are there four and not five, as laid down by Herbert Spencer and generally accepted? and why is motion, universal and perpetual, excluded, when all five are found in Genesis i, 1 and 2? Mobility, not immobility, is the fundamental law of the Universe. Why, also, consequently," when the four psychologies do not even correspond

66

with the four realities, but include "Scepticism" as the third psychology, and "Realism " as the fourth?

4. On p. 15 I read, "Phenomena imply substance." Is this not confined to Physical Phenomena ? What, for instance, is the substance in pain, love, hate, etc., as shown on p. 22 ?

5. On p. 20 we read: "The functions and powers of the body may be divided into two classes, the vegetative and the organic."

But surely, the vegetative are organic? Why is the usual division into vegetative as anabolic and animal as katabolic ignored? and in your second division" organic," is not the energizing principle "life" rather than "motion"?

6. We read on p. 20 as approved that "mental operations are only possible through the brain"; but are not happiness, fellowship, etc., mental operations? and is it not shown (p. 25) that these are possible without the brain?

I trust I have not been too inquisitive, and cordially thank Dr. Anderson-Berry for his interesting paper.

Rev. J. J. B. COLES said that there were one or two points in the excellent paper just read in which he did not quite agree with the learned lecturer. On p.16 he says "there are thus four great realities in the Universe-Matter, Spirit, Space and Time, consequently there are four psychologies possible-four, no more, no less." Were there not five?

Would not "in the Solar System," or in this part of the Universe, be better than in the Universe as a whole ?

Euclid's geometry, according to Professor Einstein's doctrine of Relativity, may be true and applicable within the limits of the Solar System, but not necessarily so throughout the vast Universe. "He that descended is the same that ascended far above all heavens that He might fill all things."

Christ, Who is the Image of the Invisible God, the Firstborn of all creation, cannot properly be included in Dr. Anderson-Berry's Four Great Realities.

It is true He is spirit, but He is more than spirit. The union of the human and Divine in the glorious Person of the Risen God-Man is, as we know, transcendently wonderful and inscrutable. Still, with all reverence we see that to contemplate adoringly the psychology of the Blessed Lord, as set forth in Holy Scripture,