THE DEVELOPMENT OF' PSYCHOLOGY. 289 



origin of things, can conceive no Creation. His gods are parts of the 

 world, not makers of it ; such soul as he ascribes to himself is merely 

 his own double, which perishes with him or soon after, or he has sev- 

 eral souls ; and the earth, as he sees it, was not made but hooked up 

 from the bottom of the original sea/ To the undiscriminating mind 

 of the savage the Cosmos is accordingly all but homogeneous, with 

 just the beginnings of " differentiation," and God, Man, and Nature, 

 have yet to acquire an independent existence. There is still, there- 

 fore, no room for Psychology. 



Plato gets several stages further than this. With him the Cosmos 

 is a divine immortal being or animal, composed of a spherical rotatory 

 body and a rational soul. The gods dwell in the peripheral or celes- 

 tial regions, and men and the animals inhabit the lower or more cen- 

 tral regions. The cranium of man is a little Cosmos, with an immor- 

 tal rational soul, composed of the same materials as the cosmical soul, 

 and moving with the like rotations. "Within the body on which this 

 cranium is placed are two inferior and mortal souls ; one, the seat of 

 courage, etc., in the chest ; the other, the seat of appetite in the ab- 

 domen ; both of them being rooted in Jhe spinal marrow, which is 

 continuous with the brain, and is the medium of the unity or com- 

 munication of the three souls.'* In this semi-barbaric Cosmology we 

 may note that the gods are still mixed up with the Cosmos, though 

 the beginnings of separation are shown by their lodgment in a specific 

 place ; that they still want unity ; and that there is yet no conception 

 of nature. But we are here more concerned to observe that though 

 the human soul is never actually separated from the body, i. e., is not 

 yet detached from the Cosmos, and though it has the corporeal proi> 

 erties of extension and motion, body and soul, microcosmical and mac- 

 rocosmical, are set sharply over against one another, and the first de- 

 cided step toward their absolute separation is taken. 



The metaphysical advance of Aristotle is immense. The three 

 Platonic souls are merged in one, though the remains of the old idea 

 are visible in the different attributes and distinct origin of the Nutri- 

 tive, the Nutritive-sentient, and the Noetic principles. But the Nu- 

 trient principle is the indispensable basis, without which neither of the 

 others can exist, and the next higher principle, the Sentient, implies 

 and contains the lower. In the investigations of the properties of 

 these we have the beginnings of Psychology. It is not yet indeed an 

 independent science, for the soul is still imperfectly extricated from 

 the Cosmos — the Noetic principle having its proj^er abode in the con- 

 cave of heaven, and being only temporarily localized in the human 

 body. The soul is still, as regards man, mortal, though as regards 

 the Cosmos it is imperishable.^ 



^ Lubbock, " Origin of Civilization," pp. 245-250. 



2 Grote, "Psychology of Aristotle," in Bain's "Senses and Intellect," pp, 612-614. 



3 Ibid. 



TOL, V. — 1& 



