is a fact known to us by much better evidence than the existence of matter. I am a natural realist in philosophy, if I may use a technical term: I believe in the existence of both matter and mind. There are two things in the universe; but I know the existence of mind better than I know the existence of matter. Sometimes in dreams we fall down precipices, and awake, and find that the gnarled savage rocks had no existence. But we touched them; we felt them; we were bruised by them. Who knows but that some day we may wake, and find that all matter is merely a dream? Even if we do that, it will yet remain true that I am I. There is more support for idealism than for materialism; but there is no sufficient support for either. If we are to reverence all, and not merely a fraction, of the list of axiomatic or self-evident truths, if we are not to play fast and loose with the intuitions which are the eternal tests of verity, we shall believe in the existence of both matter and mind. Hermann Lotze holds that the unity of consciousness is a fact absolutely incontrovertible and absolutely inexplicable on the theory that our bodies are woven by a complex of physical arrangements and physical forces, having no co-ordinating presiding power over them all. I know that there is a co-ordinating presiding power somewhere in me. I am I. I am one. Whence the sense of a unity of consciousness, if we are made up, according to Spencer's idea, or Huxley's, of infinitely multiplex molecular mechanisms? We have the idea of a presiding power that makes each man one

individuality from top to toe. How do we get it? It must have a sufficient cause. To this hour, no man has explained the unity of consciousness in consistency with the mechanical theory of life. [Applause.] (See LOTZE's greatest work, Mikrokosmus, Leipzig, 1869. Vol. i. book 3, chap. 1.)

There is not in Germany to-day, except Häckel, a single professor of real eminence who teaches philosophical materialism. (See art. on "Philosophy and Science in Germany," Princeton Review, October, 1876, pp. 752-755.) The eloquent Michelet, the life-long friend and disciple of Hegel, lectured at Berlin University in the spring of 1874 in defence of the Hegelian philosophy as a system. Out of nearly three thousand students he obtained only nine hearers. Helmholtz, the renowned physicist of Berlin, has come out through physiology and mathematical physics into metaphysics; and his views in the latter science are pretty nearly those of Immanuel Kant. Wundt, the greatest of the physiologists of Heidelberg University, which leads Germany in medical science, has made for years a profound study of the inter-relation of matter and mind; and he rejects materialism as in conflict with self-evident, axiomatic truth. Hermann Lotze, now commonly regarded as the greatest philosopher of the most intellectual of the nations, and who has left his mark on every scholar in Germany under forty years of age, is everywhere renowned for his physiological as well as for his metaphysical knowledge, and as an opponent of the mechanical theory of life.

I look up to the highest summits of science, and I reverence properly, I hope, all that is established by the scientific method; but when I lift my gaze to the very uppermost pinnacles of the mount of established truth, I find standing there, not Häckel nor Spencer, but Hemholtz of Berlin, and Wundt of Heidelberg, and Hermann Lotze of Göttingen, physiologists as well as metaphysicians all; and they, as free investigators of the relations between matter and mind, are all on their knees before a living God. [Applause.] Am I to stand here in Boston, and be told that there is no authority in philosophy beyond the Thames? Is the outlook of this cultured audience, in heaven's name, to be limited by the North Sea? The English we revere; but Professor Gray says that there is something in their temperament that leads to materialism. England, green England! Sour, sad, stout skies, with azure tender as heaven, omnipresent, but not often visible behind the clouds, sour, sad, stout people, with azure tender as heaven, and omnipresent, but not often visible behind the vapors. Such is England, such the English. We are to extend our field of vision to the Rhine, to the Elbe, to the Oder, to the Ural Mountains; and, when we look around the whole horizon of culture, the truth is, that philosophical materialism to-day is a waning cause. It is a crescent of the old moon; and, in the same sky where it lingers as a ghost, the sun is rising, with God behind it. [Applause.]

VIII.

DOES DEATH END ALL? THE NERVES AND

THE FIFTY-THIRD

THE SOUL.

LECTURE IN THE BOSTON MONDAY LEC

TURESHIP, DELIVERED IN TREMONT TEMPLE

ΝΟΥ. 20.

"IT needs not that I swear by the sunset redness,

And by the night and its gatherings,

And by the moon when at her full,

That from state to state ye shall be surely carried onward."

KORAN.

"DIE Kraft, die in mir denkt und wirkt, ist ihrer Natur nach eine so ewige Kraft, als jene, die Sonnen und Sterne zuzammenhält. Ihre Natur ist ewig, wie der Verstand Gottes, und die Stützen meines Daseins — nicht meiner körperlichen Ercheinung — sind fest, als die Pfeiler des Weltalls." - HERDER, Philosophy of History.