set up two revitalising actions. There would be the direct vivifying action of the oxygen on the diaphragm, and there would be direct absorption of oxygen into the blood, with the revival of contraction of the right auricle and ventricle. The experiment was of the readiest and simplest kind. Into the peritoneal cavity of animals to all intents dead from chloroform-so dead that the respiratory movements were nil, the heart movements perfectly inaudible, and the limbs entirely flaccid-half an ounce of the solution of hydrogen peroxide of ten-volume strength and mixed with three times the amount of water, the whole warmed to the natural temperature of the animal itself, was injected by a hollow needle into the peritoneal sac. The effect was the almost immediate return of respiration by the restoration of the diaphragm into movement with a distinct renewal of cardiac motion. The phenomena induced were, in fact, those of rapid resuscitation; but they were checked before the return of conscious life by cessation of the circulation and fatal apnoea. cause of this diversion of symptoms was obvious enough when the bodies of the animals were inspected. The oxygen had entered into the venous system, changing all the venous blood into arterial, with separation of oxygen in the free state in the form of bubbles which would not pass through the capillaries of the lungs. Death consequently took place in the same way as when air is injected into a vein.

The

THE DUALITY OF THE MIND.

SF those who have never studied the subject of the Duality of the Mind are not astounded with its importance when they arrive at the

close of this short essay, I shall feel sure that a fault of my own has been committed; that I have failed, in short, in making a momentous study clear in respect to its quality. The duality of the mind is a subject of commonest every-day conversation, and yet it eludes observation. It is an open question in a sealed book. The most frequent forms of speech reveal our general knowledge of the duality, and yet we treat mind as if it were always unity-unity in thought, in action, in expression.

In my present effort I shall be led to consider the qualities of the mind as dependent upon certain welldefined anatomies of that system of the body we call the nervous system. In the lower forms of life we discover a cord or line of nervous beads or ganglia, from which emanate a series of nervous lines or nerves to all the moving structures. When these lines of nervous cord, with their expanses, exist alone, we have animals. that live and move almost altogether automatically. They make progression after what may be called a stereotyped fashion; they exhibit what have been named as instincts, modes of movement, by which they

seek for the food that sustains them; they have organs of sense by which they are rendered conscious of obstacles in their way, and from which they move; but all through the actions they perform are mechanical, and not under the direction or the influence of reason. In this system also the motions called the passions have their centres; for the passions also are automatic.

When we ascend into the higher scale of being, we find, in the highest type of being, man, a much more elaborate arrangement. We find two definite nervous systems— one ganglionic, in lines of nervous structure, with connecting ends, or nerves, supplying all the organic parts, and ministering to the involuntary or vegetative life; the other, much more complicated, a system in itself for the purposes of volition, a system which is the seat of the mind, a system which, through the senses of taste, touch, smell, sight, hearing, receives the vibrations of the external universe, treasures up those vibrations in concrete form and order, and gives them out in action, inspired by what we call will or voluntary life.

It is with this last-named system we have now to deal. In it lies the duality; it is the centre of the dual faculty, or faculties; it is constituted for a dual action, its anatomy tells its duplicate function. In the ganglionic system all is unity; it is a mechanism automatic in its work, steadily charged up and steadily giving up its force as it is charged; a continuous energy in waking hours and sleeping hours alike. Certain acts must be done, whether we will or not, that life may be continuous. The heart must beat, the intestines must propel, the glands must secrete and excrete, the arteries must be controlled or regulated, and by and through the involuntary centres of life all this work is done.

But what we will ourselves to do is done by its own. system, called the cerebro-spinal. Is this sytems single or dual?

Hitherto the world has been led into what may be called the metaphysical method of reasoning on this singular inquiry, and, in consequence of this mode, we have learned to look upon the mind as dependent on one single organ, the brain. Few persons are professed metaphysicians, and metaphysical, as special studies, are gradually breaking up in the presence of physical. It is impossible, however, to describe how intimately many old metaphysical lessons have been engrafted into our thoughts, and have become beliefs. This is one. The metaphysical idea of mind is of unity with variety of phenomena, acting, sometimes, as if it were a double mind. Consciousness and common sensibility may be considered as having one seat mentally, yet they may be separated; there may be consciousness with a loss of common sensation or sensibility. A man conscious of all around him, as it would seem to the looker-on, may be unconscious of his own existence, and may be subjected to what would be torture, were he conscious, without being aware of any injury inflicted on him. The mind, again, may be considered as one, and yet it may be open to contention or difference, as if it were seated in an organ that had double attributes. We find in all kinds of philosophies, in all kinds of theosophies, this contentious spirit; and I could fill many pages with teachings all leading to the same kind of belief.

ORIGIN OF THE DUAL THEORY.

It is not until we come to the first half of this century that we arrive on a solid basis of knowledge, founded on direct observation of the meaning of these

phenomena. The late Sir Henry Holland, in a chapter on the brain as a double organ, in his Medical Notes and Reflections was the first, perhaps of all, to touch the border of the truth. He, in this essay, threw a light into an obscurity which he did not fully illuminate. Fortunately he was quickly followed by another keener and bolder explorer, who, in 1844, announced the theory of the "Duality of the Mind" on grounds so sound that he may be said to have made an actual and astounding discovery in natural science. This discoverer, of whom probably very very few heard, was the late Dr. Arthur Ladbroke Wigan, a man whose whole professional life was devoted to the study of the mind in connection. with the body. Wigan was a good physiologist, a good anatomist, and an able physician. He was a man well acquainted with the leaders of his time, and was well advanced in interpretation of character. He had known the great surgeon Cline remove a peculiar form of insanity by lifting from the brain of an insane person a portion of bone that pressed on one particular part of that organ; and he was most assiduous in comparing diseased conditions of brain found after death with the phenomena of mental activity or inertia that had been presented during life on those from whom the brain had been removed.

It seems to me, from a careful examination of Wigan's treatise, that he was not so learned as we are now on the unity of action of that ganglionic or involuntary system of nerves to which attention has been already drawn. Had he known all we now know, his theory would have been much more strongly supported than it was when he propounded it. Perchance, too, in his desire not to be forestalled in his discovery, he rather hurried the publication of his great work and great