vealed by sense, consciousness, or faith. We can never know any qualities or relations among objects except in so far as we have S])ecial faculties of knowledge. The material for ideas must be brought from the knowledge sources. These sources are limited, and our belief is limited. Professor Bain, in his book, shows that hu- man knowledge falls under two departments — the ob- ject department, marked by extension; the subject de- partment, marked by the absence of extension. Subject experience has three functions — feeling, will, thought. The brain is the organ of the mind. The nervous sys- tems are only extensions or ramifications of the brain, and through these the mind transmits its influence. In this ner%-ous system, which acts as a channel for the transmission of messages from the mind, arc two sets of nerves — the in-carrying, the out-carryuig. The intel- lectual functions are commonly expressed by memory, reason, imagination. The primarj' attributes of intel- lect are difference, agreement, retentiveness, or continu- ity. J. S. Mill propounds a psychological theory of the belief in a material world — jiostulates, expectation, as- sociation, laws, substance, matter. The external world is a permanent possibilit}- of sensation. Then follows the distinction of primary and secondary qualities; application to the permanence of mind, etc.
The true theory is both scriptural and scientific, me- thodic and encyclopedic; and though it may not ex- plain all ideation amply, yet it shows that the nature and functions of mind can only be seen in connection with all the other parts of the human system, just- as the nat- ure and functions of a fountain are only seen when con- sidered in connection with the other parts of the cos- mos. We can only understand the nature and office of ducts, glands, veins, or arteries. when we view them in their mutual relations, and in their relations with all the other parts of the physical system. We can only un- derstand civil iKility, social statics, natural phenome- na, when taken in their reciprocal relations; and so we can only understand mind when viewed in connection with everything else it touches. Views taken from any other premise must be partial and imperfect. We hold that mind has seven great forces or modes. The so- called scientific writers acknowledge this, at least sub- stantially. These are consciousness, conception, ab- straction, association, memory, imagination, reason. Now if science shows us that there are seven great cor- responding qualities or forces in the body, and if Script- ure (which reveals what science cannot) shows us that there are seven great corresponding powers in the soul which lie back of and control all ])owers of body and of mind, why not conclude that this trinal septenary- of forces interlace and overlap each other, so as to consti- tute a human personality? We do not claim for this theory a scientific status, but is it not worthy of a spec- ulative niche? Our observation shows us that this imivcrse progresses by a duplex method, unfolding and infolding, or evolving and involving. Scripture shows that this unfolding comes/row a sevenfold force ; science shows that it comes through a sevenfold faculty. The following curious coincidences may not be out of place here, as illustrating a somewhat abstruse problem of this subject. The IJevelation by John reveals i—-a Trt'si'i-tarn, or "the seven spirits," as the constituent powers of Deity. The question arises, What are these seven spirits? (Isa. xi, 2; Psa. cxi, 10; Prov. i, 7; Job xxviii, 28). It is held by many influential writers that the spirits mentioned in these references are to be taken in connection with Zcchariah's sevenfold lamp (Zech. iv, 1). Delitzsch, in his work on P.^i/rholorfi/, en- deavors to find these elements in the Hebraistic distinc- tions of "the spirit of fear," i. e. of divine veneration (nxil")! "fl'<^ spirit of knowledge" (ri"])), "the spirit of power" (n"i!12a), etc. ; but these are highly mystical and even fancifid. Whatever, however, may be thought of such abstractions, as to what Scrijiture says, or is imagined to say, about the sevenfold ilo.ra or soul life,
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science does seem to discover, or at least point oiit. a sevenibld. means of mind representation in tlie bod}-. She recognises seven forms of life : the embryonic, the breathing, the blood, the heart, the sensation, contain- ing the tive senses, the externalization of the vovg by the tongue, and the outpressure of the entire mental phases and spirit feelings through the entire bodily habitus. In the trichotomy of nature the soul is tirst, the mind second, the body third. The mind is there- fore moulded by the soul, and the body by the mind. As the soul lies at the base of the being, all its ramifica- tions are tinged with the hues of the soul. The mind, nevertheless, is moulded by whatever it plays upon. Thus mind is a middleman standing between the world of morals and of matter (yet interlacing both), commu- nicating the will of the spirit to the external sphere. It is not a monarch, but a marshal ; yet it is august in its capacity; in its elasticity, eternal. See Psychology. For further discussion of the mind, see the works mentioned above ; also the early Greek writers, as Di- ogenes, Anaxagoras. Heraclitus, Empedocles, Democri- tus, and the Socratic school, as Plato, Aristotle, etc. The modern schoolmen who treat of the subject are chiefly the following: Gassendi (1592-1655), Des Cartes (1596- 1650), Geulinx (1625-1699), Spinoza (1632-1677), Male- branche (1688-1715), Hume (1711-1776), Reid (1710- 1796), Brown (1778-1820), Condillac (1715-1780), Col- lard (1763-1845), Leibnitz (1646-1716), Kant (1724 1804), Schleiermacher (1768-1834). Many of these were rather metaphysicians than mental philosophers; yet their theories and discussions involve the nature and functions of the human mind, especially in its intellect- ual aspects; and they therefore may be said to liave laid the foundations for mental science in its present development. The principal works more expressly re- lating to the intellectual faculties are Stewart, Treatise and L'sfiai/ on the Muni ; Vnown, Philosophy oj' the Hu- man Minil; Al)crcr.iiiil)ic, lni,ll<ctual Powers; Watts, On the Mind; Cudwi.rth, Int, llniual Systevi ; H(tu\, Es- says on the active Power.-! i<f' tin' flu man Mind: ^Mill (James), A7ialysis of the Phui'nn/, nil nfti,, llinnnn Mind ; McCosh, Intuitions of the M'md : Wilsmi (W. D.). l.ni- vres on the Psychology of Thoinjht and Adinn; Bain, Mind and Body : the Theories oftlulr llchitimi; Car- penter, Principles of Mental Physiolof/y ; ^Maudsley, Body and Mind: t/n ir I 'onni r/ion and mutual Influence. The works on Mi uUil Sr'n nrr treat likewise of the emotional elements of the niiiid. See Philosophy'. Most of the works named include the third or causative faculty of the mind, i. e. the will; but the importance of this, in its theological boaruigs. re()uires a separate treatment. See Will. See also ( In-i.^tiiDt Mnntldii Spniator, viii, 141,184; Lit.andTh.nl. A', r. i. 7 1. IC,'.). C.l 1; ii. -JOl, 570 ; North A mer. Per. xix, 1 ; xxiv, 56 ; Mont lily Rl c. cxviii, 441 : Brit. tin. Per. Dec. 1871, p. 308 ; Contemporary Rev. April and < )ct. 1872 ; Meth. Qu. Rev. iv, 243 ; April, 1870, p. 221; Popular Science Monthly, July, 1873, art. x; Dec. art. iv and vi; The Academy, Nov. 1, 1873, p. 445. See MoxoiiANiA.