296 THE HUMAN FORM. 



rnan, and transplanting them into its mundane economy. Yea, and 

 " the brain is its natural universe, its wide spread landscapes, its illi- 

 mitable ocean, its royal library, studio, theatre, church, and what- 

 ever else is a place of universal light and contemplation. And lastly, 

 the skin is the dress of the soul in every kind, convenient, beautiful, 

 official; and it is also the very mansion itself; for our houses are 

 but the largest suits, admitting our domestic movements. 



By this artifice of holding out our bodies before us, we illustrate 

 in a plain way, the connection or correspondence between the soul 

 and the body; and though there be other motives of connection, it is 

 sufficient to remark for the present, that by the foregoing signs, it 

 is because the body is so replete with exquisite convenience, that it 

 is the domestic establishment of the soul. Given a tenement of 

 the kind, so royal with apparatus, and it is impossible that the soul 

 to whose wants it answers, should not live in it, and use, that is to 

 say, animate it. If the soul were not a tenant on such invitation, 

 it would be stupider than the birds and beasts, which are drawn by 

 far lesser affinities to their own convenient lairs. 



Let us now reverse the picture, and suppose for the argument's 

 sake, that a savage is introduced for the first time into one of our 

 convenient mansions, and knows the use of neither table or chair, 

 knife or fork, bed or carriage, washing or lodging; but his naked 

 body and unarmed hand have been accustomed to rude fellowship or 

 direct fight with nature. Can he account for the connection of the 

 civilized man with his house ? By no means. Unhoused body that 

 he is, we see in him a type of those who cannot conceive the bond 

 between spirit and nature, because they know nothing of the wants 

 of spirit, or of the uses of nature to spirit. At first, then, the 

 savage cannot divine why his civilized brother limits himself to a 

 house, because he is uninformed of the good of a house, and not 

 prepared for information. As, however, his wants grow, and he 

 learns the uses of the furniture, and the proper mode of employing 

 it, the motives and points of connection come forth one by one ; 

 and when all the uses are understood, then for the first time he 

 understands both the reason and mode of the permanent act of in- 

 habitation. 



So it is with the body and the soul. The physiological savage 



