270 
animal, — lizard, snake, frog, or dog — and that, too, m every 
essential particular; nay, more, the science of Anthiopo ogy 
is but the physical history of animal vicissitudes m which 
Accident is the only design ! . 
8 About the year 1670, mental action, both m Man and 
animals, was generally regarded as a mere function of the 
brain. The cerebral organ was then looked upon as a sort ol 
gland, by which thoughts were secreted. The expression 
adopted by Professor Carl Yogt at the German Congress in 
1869, viz. Thought is a secretion of Brain- Protoplasm, had 
its certain prototype in the ancient days, when ideas were 
physically estimated as things entirely “ of the earth, earthy 
—material substances, in fact, closely allied to the bile— the 
saliva, and the gastric juice. Free-will was but a kind ot 
subtle matter, identical with the nervous framework ol the 
human organism. It seems not to have occurred to these 
scientific materialists, that function implies an act m which 
material changes can be weighed, or measured ; an act, more- 
over, in which Mind in Man and animals, is in no wise con- 
cerned. The clay design of the sceptic in 1670 is the very 
prototype of the statue afterwards executed m marble, 
ad. 1870. . , , r - 
9. In every part of our being — beyond the limits oi 
humanity physical — there dwells Divinity above disputing. 
Mind everlasting precedes the Life of things material. Ant 11 8“ 
pologists have a strong love and deep conviction of the truth 
of beauty, but they are not guiltless of a partial abandonment 
of justice in denying the whole beauty of Truth. The science 
of Man, as it is commonly understood, represents, or rather 
aspires to represent, only the physical and mental aspects ol 
Human Nature, that is to say — one set of interests , exclusively . 
Such Anthropologists aim to be the modern apostles o 
Naturalism, or Materialistic Philosophy. Man, like the 
Universe itself, arises out of modifications of matter, whicn 
are self-existent and self- directed ; they repudiate the existence 
of Soul utterly , and regard the functions of Life, Sensation, 
and Thought as pertaining only to the domain of Natural 
History — on the contrary, I am of opinion, that True Antmo- 
pology cannot recognize special phenomena of one class only, 
but the whole history of the human constitution m its in- 
tegrity — any other representation of the Science of Man is not. 
just to eternal Truth ; it is, in fact, neither more nor less than 
a retrogressive movement, repugnant, I hope, to the spirit 01 
our age and nation. Such scientific principles, we know, 
abounded at the period of the French Eevolution, and con- 
tinued to agitate England for years— the religiosity ot Alan 
