454 Notices respecting New Booh. 



course of reasoning we arrive at the certainty of one eternal, self- 

 existent, all-wise, and all-powerful Being, whom our simple ances- 

 tors, with a degree of philosophical accuracy which no other nation 

 seems to have reached, named job, i. e. good." (Ibid. p. 19.) He 

 shows that " Christianity goes further," but in strict accordance with 

 those conceptions of the Almighty which the purest philosophy 

 could form ; and that " it sets before man an exemplar of human 

 virtue, made perfect by the indwelling of the Deity." (Ibid. p. 41.) 



In the solution of the second inquiry the ' Pariah ' classifies "the 

 phenomena of man's nature into 



" 1. The instinctive emotions and appetites. 



"2. The faculties. 



"3. The will." (Ibid. p. 54.) 



The two former, partaking •* of the changes which the body un- 

 dergoes," are assumed to be " bodily;" but " the individual and in- 

 telligent will," which can control and restrain the emotions and 

 direct the faculties, and also " that species of memory which forms 

 the consciousness of identity, and which (however ordinary recollec- 

 tions may be impaired by the injury or disease of the brain) never 

 suffers any change from infancy to death " (ibid. p. 37), cannot be 

 bodily, and are consequently considered by the ' Pariah ' as " spiritual 

 and unchanging functions." 



The " practical results " which form the reply to the third query 

 are such as, were they carried out in their full extent (and there is 

 no insurmountable obstacle in the nature of things against it), would 

 render our earth a paradise in comparison with its actual condition. 



"I have stated," says the Pariah, "that an essential part of the great 

 Self-existent Cause of all things, is a free and governing will. Man there- 

 fore in this bears the image of his Maker; and inasmuch as he partakes in 

 a certain degree of the nature of his Creator, his happiness and his destiny 

 must be of a kind somewhat analogous. The felicity of the Creator (as far 

 as we can judge) must consist in the constant harmony of his nature with 

 his acts. The will to do what is best, and the power to effect it, or, in 

 other words, unbounded knowledge, power and benevolence. Now, though 

 man's finite nature can follow but at humble distance, it can follow. He 

 may act in conformity to his nature; he may delight in conferring happi. 

 ness and in seeking knowledge ; and I believe all who have tried the expe- 

 riment will bear testimony that this course confers even in this life a peace 

 of mind, a joy, even in the midst of the turmoils of the world, which is 

 more akin to heaven than earth." (Ibid, pp. 81, S2-) 



The great bearings of the second treatise, " On the Connection be- 

 tween Physiology and Intellectual Philosophy," have been given in 

 the lecture on Insanity, and we cannot do better than avail ourselves 

 of a portion of the lecturer's notice of it. He says, 



"Two years ago I had the honour of submitting to you some views with 

 regard to intellectual science, which appeared necessarily to result from the 

 recent discoveries in anatomy In order to make myself clearly under- 

 stood, it will be necessary to take a brief view of the structure and func- 

 tions of the brain and nerves, as explained in my former communication." 



The author then gives the usual description of that structure, but 



