turalists have observed. The heart of common language connotes the emotions properly so-called.

Speaking generally, there are three great divisions of human nature-viz., Heart, Intellect, and Character. The word Heart has two popular senses-one as a physiological organ, and the other as a moral organ. Comte divides the feelings in the brain region into two classes-first, Egoistic; secondly, Social or Altruistic. The two antagonise each other, and this antagonisation is a characteristic of all religions. What Gall calls the Constructive, Comte calls the Industrial, instinct. Gall was mistaken in making Construction a merely intellectual function; it is a moral one also. The Industrial instincts of man serve, not only intellectual, but moral uses, as may be verified over and over again in the experience of the human race. Gall made too many intellectual functions, as Comte points out; moreover, he confounded Sensation and Perception-a confusion which tends to vitiate much of his reasoning.

In Comte's Systematic View of the Soul (meaning by the Soul no entity, but the entire spiritual functions), Comte allots to the Heart (Impulsion) seven personal or Egoistic instincts and three social instincts, which he designates as ten Affective Motors-propensities, when active; feelings, when passive.

The personal instincts are Nutritive, Sexual, Maternal, Military, Industrial, Pride, and Vanity. The social (altruistic) are Attachment, Veneration, and Benevolence. These ten Affective Motors form the Principle. "Decrease of energy, increase of Dignity, from the back of the head to the front, from the lower part to the higher, from the sides to the middle." The Five intellectual Functions (Counsel) are Concrete, or relative to Beings essentially synthetical; Abstract, or relative to Events essentially analytic; Inductive, or by comparison-hence Generalisation; Deductive, or by co-ordination-hence Systematisation; and Expression, mimic, oral, written—hence Communication.

These five Intellectual Functions form the Means. "Knowledge, or vision, for the sake of prevision, with a view to provision." There are three Practical Qualities which form the Character (Exccution)-viz., Courage, Prudence, and Perseverance. The soul functions in Loving, Thinking, and Acting; and it functions healthily and well when it Acts from affection, and Thinks in order to Act. Comte's own summary of the Cerebral Theory is as fol

lows: "These eighteen organs together form the Cerebral apparatus, which, on the one hand, stimulates the life of nutrition; on the other, co-ordinates the life of relation by connecting its two kinds of external functions. Its speculative region is in direct communication with the nerves of sensation; its active region with the nerves of motion. Its affective region has no direct communication except with the viscera of organic life; it has no immediate correspondence with the external world, its only connection with which is through the other two regions. This part of the brain, the essential centre of our whole existence, is in constant activity. It is enabled to be so by the alternate rest of the two symmetrical parts of each of its organs. As for the rest of the brain, its periodical cessation is as complete as that of the senses and muscles. Thus our harmony, as living beings, depends on the principal region of the brain, the affective; it is from this that the two others derive their impulse, and in obedienee to this impulse the two others direct the relations of the animal with the external agencies which influence it, whether such relations be active or passive."

"The speculative and active regions of the brain communicate through the nerves only with the brain and muscles. That communication gives us the perception of the outer world, and the power of modifying it. On the other hand, the affective region, which forms the largest mass of the brain, has no direct communication with the outer world. It is only indirectly connected with it through its relation with the intellectual and active regions. But besides this connection with the other parts of the brain, special nerves bring the affective region into the closest relation with the most important of any of our nutritive system, in consequence of the necessary subordination of our personal instincts to the lowest type of life, that which we have in common with the plant. If this general correspondence shall admit, as there is reason for hoping, of a sufficient specification in detail, it will furnish powerful means for the reciprocal improvement of man's moral and physical nature."

It behoves us to guard the hearer from misconceiving Comte's Cerebral Theory; it is. subjective only, and waits anatomical verification. It is not open to the objections made to Gall's classification of the functions of the brainthat it was an unverified and unverifiable objective classifi

cation; nor can it be prostituted, as Phrenology (a word Gall never used) has been, to the uses of charlatans and quacks. Gall is not to be held responsible for the vagaries, follies, and ignorance of his disciples. He was what few or none of them were, if we remember rightly-a Physician, and he complained of his disciples for copying his defects. It is, alas one of the misfortunes attaching to all forms of greatness that the defects of great men are more commonly imitated than their opposites: greatness is so incommunicable, so inimitable. It is so easy for us little men to render them this questionable homage. If our homage was as intelligent as it is ardent, we might really serve them and the cause they had at heart. But, if we could not do this, we, at least, could spare them the ridicule our folly excites, and possibly sympathise with them more thoroughly than we do, and help to make their true worth and greatness known. Imitation may be the sincerest form of flattery when we have correctly ascertained what it is that we endeavour to imitate.

We have now come to the end of this course of lectures, and it may, perhaps, be not unwise of us to devote the last few moments we have at our disposal to recapitulate the subjects of them-the teaching, philosophical and religious, they were calculated to impart.

In our first lecture we endeavoured to show what was the aim and scope of Positivism, and what its value was as a method for colligating and co-ordinating the facts of the External and Human orders. The seven meanings of Positivism were enlarged upon-viz., positive or scientific, relative, organic, precise, certain, useful, and real. It was shown that Positivism was all that these terms convey, and, as such, enjoyed advantages no previous synthesis could for a moment pretend to; and that, however viewed, it was calculated to meet and fully satisfy the intellect of man. It was also shown that Positivism claimed to be not merely a philosophical but a religious system; and that its purpose was not only to organise knowledge, but to regulate life; that, indeed, the organisation of knowledge was useful only in so far as it tended to order and discipline man's life. That life, too, was not to be disciplined for the man's advantage, but for the service of his fellows, so that he might carry on the glorious traditions of service which the Past had left him: not only the Past of the illustrious known, but also that of

the illustrious unknown. Positivism was explained to be the goal towards which all human civilisation spontaneously or systematically tends, and that its ideal of the true, the beautiful, and the good had been that which, more or less obscured, was comprised in the partial and incomplete syntheses which had previously benefited mankind. In Positivism that ideal was realised to the full; nothing else being either so true, beautiful, or good as the truth, beauty, and goodness it tends to foster and perfect. Founded on science, its truths were irrefragable and verifiable. Limiting itself to the experience of man, individual and collective, it proved itself both rational and useful. Positivism was as noteworthy and praiseworthy in what it ignored as in what it treated; and building as it does on the solid ground of fact and reality, it was destined to endure for the use, service, and beauty of human life and conduct. Positivism was shown to be capable of giving man precepts and practice, by which he could be good and do good, and that its moral and intellectual sections were of the fullest, deepest, and richest. Nothing but Positivism could quiet the unrest of our times, and supply the needs of the inquiring and questioning spirit.

In our second lecture we expounded at length Comte's Law of the Three Stages--the law which shows that all our conceptions, of whatever nature, are, or were, first Theological or Provisional, Metaphysical or Transitional, and Positive or Definitive. The operation of this law was traced throughout Fetichism, Polytheism, and Monotheism, or the Theological Stage; and the use of Metaphysics was shown by the help they rendered during the decay of the old beliefs in familiarising man gradually with those scientific truths and that scientific method which substitute themselves for both Theologism and Metaphysics. The growth of Metaphysics was shown to be consequent everywhere upon the break-up of Theologism, and that its hold of the latest sciences was owing to their incomplete development, and that that hold becomes laxer and feebler as those sciences advanced towards fulness and completeness. Metaphysics were proved to be the interregnum between Theologism and Positivism, between God and HumanityGod being the mere regent of Humanity, reigning and ruling in her name. All the sciences were shown to have passed through these three stages, as the traces they bear of them prove. Astronomy freed itself from the thraldom