THE RK V. JAMKS MA RTlNEA U. 519 
physicist: " ' Good,' he savs; ' take as many atoms as 
you please. See that" they have all that is requisite to body 
[a metaphysical 13], being homogeneous extended solids/ 
' That is not enough,' his physicist replies; 'it might do 
for Democritus and the mathematicians, but I must have 
something more. The atoms must not only be in motion, 
and of various shapes, but also of as many kinds as there 
are chemical elements; for how could I efer get water if I 
had only hydrogen elements to work with?' 'So be it,' 
Mr. Martineau consents to answer, ' only this is a con- 
siderable enlargement of your specified datum [where, and 
by whom specified?] in fact, a conversion of it into 
several; yet, even at the cost of its monism [put into it by 
Mr. Martineau], your scheme seems hardly to gain its end; 
for by what manipulation of your resources will you, for 
example, educe Consciousness?"' 
This reads like pleasantry, but it deals with serious 
things. For the last seven years the question here pro- 
posed by Mr. Martineau, and my answer to it, have been 
accessible to all. The question, in my words, is briefly 
this: " A man can say, ' 1 feel, 1 think, I love,' but how 
does consciousness infuse itself into the problem?" And 
here is my answer: The passage from the physics of the 
brain to the corresponding facts of consciousness is unthink- 
able. Granted that a definite thought and a definite molec- 
ular action in the brain occur simultaneously; we do not 
possess the intellectual organ, nor apparently any rudi- 
ment of the organ, which would enable us to pass, by a 
process of reasoning, from the one to the other. They 
appear together, but we do not know why. Were our 
minds and senses so expanded, strengthened, and illumi- 
natecl, as to enable us to see and feel the very molecules of 
the brain; were we capable of following all their motion's, 
all their groupings, all their electric discharges, if such 
there be; and were we intimately acquainted with the cor- 
responding states of thought and feeling, we should be as 
far as ever from the solution of the problem, "How are 
these physical processes connected with the facts of con- 
sciousness?" The chasm between the two classes of 
phenomena would still remain intellectually impassable." * 
* Bishop Butler's reply totlie Lucretian in the " Belfast Address " is 
all in the same strain. 
