As to the first question, our discovery of the fact it is concerned with, and our utter inability to account for this fact, has really no bearing at all upon the great dilemma—­the dilemma as to the unity or the dualism of existence, and the independence or automatism of the life and will of man.  All that science tells us on this first head the whole world may agree with, with the utmost readiness; and if any theologian ‘hacks and scourges’ Dr. Tyndall for his views thus far, he must, beyond all doubt, be a very foolish theologian indeed.  The whole bearing of this matter modern science seems to confuse and magnify, and it fancies itself assaulted by opponents who in reality have no existence.  Let a man be never so theological, and never so pledged to a faith in myths and mysteries, he would not have the least interest in denying that the brain, though we know not how, is the only seat for us of thought and mind and spirit.  Let him have never so firm a faith in life immortal, yet this immortal has, he knows, put on mortality, through an inexplicable contact with matter; and his faith is not in the least shaken by learning that this point of contact is the brain.  He can admit with the utmost readiness that the brain is the only instrument through which supernatural life is made at the same time natural life.  He can admit that the moral state of a saint might be detected by some form of spectroscope.  At first sight, doubtless, this may appear somewhat startling; but there is nothing really in it that is either strange or formidable.  Dr. Tyndall says that the view indicated can, ‘he thinks,’ be maintained ‘against all attack.’  But why he should apprehend any attack at all, and why he should only ‘think’ it would be unsuccessful, it is somewhat hard to conceive.  To say that a spectroscope as applied to the brain might conceivably detect such a thing as sanctity, is little more than to say that our eyes as applied to the face can actually detect such a thing as anger.  There is nothing in that doctrine to alarm the most mystical of believers.  In the completeness with which it is now brought before us it is doubtless new and wonderful, and will doubtless tend presently to clarify human thought.  But no one need fear to accept it as a truth; and probably before long we shall all accept it as a truism.  It is not denying the existence of a soul to say that it cannot move in matter without leaving some impress in matter, any more than it is denying the existence of an organist to say that he cannot play to us without striking the notes of his organ.  Dr. Tyndall then need hardly have used so much emphasis and iteration in affirming that ’every thought and feeling has its definite mechanical correlative, that it is accompanied by a certain breaking-up and re-marshalling of the atoms of the brain.’  And he is no more likely to be ‘hacked and scourged’ for doing so than he would be for affirming that every