the mind is the body. Both these answers are true, or both are
false; and it must be allowed--

Each lends to each a borrowed charm,
Like pearls upon an Ethiop's arm.

Ask the 'Shepherd' where is mind without the body? and, if not at issue
with himself, he _must_ reply, mind is the man and man is the mind.

If this be so,--if the mind is the man and the man is the mind, which
none can deny who say magnetism is the magnet and the magnet
magnetism--how, in Reason's name, can they be different, or how can the
'Shepherd' consistently pretend to distinguish between them; yet he does
so. He writes about the spiritual part of man as though he really
believed there is such a part. Not satisfied, it would seem, with body,
like Nonentitarians of vulgar mould, he tenants it with Soul or Spirit,
or Mind, which Soul, or Spirit, or Mind, according to his own showing,
is nothing but body in action; in other terms, organised matter
performing vital functions. Idle declamation against 'facts mongers'
well becomes such self-stultifying dealers in fiction. Abuse of
'experimentarians' is quite in keeping with the philosophy of those who
maintain the reality of mind in face of their own strange statement,
that magnetism is the magnet and the magnet magnetism.

But we deny that magnetism is the magnet. These words magnetism and
magnet do not, it is true, stand for two things, but one thing: that one
and only thing called matter. The magnet is an existence, _i.e._, that
which moves. Magnetism is not an existence, but phenomenon, or, if you
please, phenomena. It is the effect of which magnetic body is the
immediate and obvious cause.

To evade the charge of Materialism, said Dr. Engledue, we
(Phrenologists) content ourselves with stating that the immaterial makes
use of the material to show forth its powers. What is the result of
this? We have the man of theory and believer in supernaturalism
quarrelling with the man of fact and supporter of Materialism. We have
two parties; the one asserting that man possesses a _spirit_ superadded
to, but not inherent in, the brain--added to it, yet having no necessary
connection with it--producing material changes, yet
immaterial--destitute of any of the known properties of matter--in fact
an _immaterial something_ which in one word means _nothing_, producing
all the cerebral functions of man, yet not localised-not susceptible of
proof; the other party contending that the belief in