8. Simultaneous Action of different Faculties and Capacities, to what extent effected.

The question whether, and if at all, how far, and to what extent, the mind can exercise two or more independent faculties or capacities, at the same time, and on different topics, is one which is both interesting and important in itself, although it appears to admit of considerable discussion. To complete one single common intellectual process, it may doubtless occasionally be requisite that several of the intellectual capacities should be employed, and in which they co-operate together; in the same manner as when the material frame is put in motion, several limbs may be made use of in the performance of this exercise.

But the question here is, not whether several intellectual capacities are required to carry on one intellectual action, but whether several independent intellectual actions can be simultaneously going forward; as, for instance, whether the mind. can be at the same moment engaged in obtaining a knowledge of the nature of one subject, in reasoning on another, and in originating new discoveries with regard to a third.

We may exert the body in several independent actions at the same time, as walking, throwing, striking, moving the head, and talking. To a certain extent it might appear on a cursory examination of the matter, that the soul can in a similar manner exercise simultaneously, and on different topics, several independent capacities; as when any one is listening to a discourse and receiving knowledge from it, which he obtains by the aid of the faculty of understanding, his mind may seem to be wandering to another subject on which his reason is being at the same time exerted; and a third subject may also intrude itself, to which his genius is applied. The real fact however is, not that all these various independent capacities are simultaneously exerted on different subjects, but that they each in turn are swiftly transferred from one topic to another; so much more rapid is the action of the mind than the communication of ideas by verbal signs, and which therefore affords the mind time for this exercise." In like

2 Dr. Maudsley remarks that "it is far from easy to fix the point at which mental function begins."-Body and Mind, their Connexion and Mutual Influence, pp. 5, 6. Also that "actions bearing the semblance of design may be unconscious and automatic." And that "acts consciously designed at first, may, by repetition, become unconscious and automatic." --Ibid., p. 11.

3 While in conference with Mr. Smee on the points adverted to in this paragraph, he informed me that in his opinion, upon ordinary occasions part only of the brain is brought into play; but that on the occasions alluded to, several parts of the brain are at work at once, and which, he considers to account for the phenomena in question.

THE ENTIRE MIND BUT SELDOM EXERTED.

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manner is the eye transported instantaneously from one object to another while viewing an extensive prospect; and thus sometimes is supposed capable of observing several objects simultaneously, which in reality are only presented to it in rapid succession. Of this we shall be convinced if we keep the face steadily turned, and the eyes fixed, in one direction, but for a very short space; when we shall discover that we can see at once but very few objects, and take in but a very limited range

of vision.

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As in the case of one listening to the striking of a clock, the notes of which succeed each other at intervals of some seconds; during these intervals the mind may be directed to other matters, although it will still attend with sufficient care to each note of the hour so as to count it. Just so it is in many other instances. In common discourse, the ideas, owing to the comparatively slow process by which they are communicated, are received by the mind with much less rapidity than that with which it is wont to obtain them; so that it oftentimes reverts to other topics during the lapsing intervals. Thus also is it in the case of reading, and thinking on the subject of it while doing so. The two processes may be observed to be quite distinct and independent. Hence, we may read a passage without thinking about it, and our attention may be concentrated on a different topic; or we may think over a matter without reading upon it, or turning our cogitations into words.

We must therefore conclude that we can only simultaneously exert several independent capacities on the same subject; and that it is from the celerity with which we are able to transfer our cogitations from one topic to another, that we appear to be exerting them on each of these separate topics at one and the same instant of time."

The correct conclusion upon the question as to the ceaseless activity of the mind already several times referred to,' appears also to be this. The mind as a whole is not only not always in this state, but it is very seldom that it is so. Nevertheless, some one or more of its faculties and capacities, scarcely ever, if for a moment, cease from action.

The note by Mr. Smee bearing out on this subject, ante, s. 5, p. 421, may here be referred to.

Professor de Quatrefages remarks that "attention, however rapid, is successive, and not simultaneous."-Report on the Progress of Anthropology, p. 336.

Dr. Maudsley, however, observes that "consciousness is not coextensive with mind."-Physiology and Pathology of the Mind, p. 15. 7 Vide ante, Prel. Diss., s. vi. a. 2. vol. i. p. 109.

9. Celerity in Action of the different Faculties and Capacities.

As action is the especial prerogative of spirit, so no motion in nature rivals in celerity the action of the soul; which surpasses even electricity in its speed, and light as regards the immensity of space through which it flies. Next to the motion of the mind itself, those of the bodily organs whose actions are impelled immediately by the soul, appear to approach the nearest in velocity to its own. In certain of the operations of the material organs however, such is the rapidity with which the mind directs their actions, that it sometimes appears as though the different functions of the limbs and organs of the body, in the exercises which they perform, were guided by a kind of instinctive sense of their own, without the mind being called upon to direct them.

In all our original motions and most active operations, the mind is doubtless actively engaged in the direction of them. In many of our common secondary and ordinary motions, which are but the continuance of those originated as before stated,as when we exert our limbs in walking,-the senses are sufficient to direct us, and are what alone guide us, without any actual interference of the intellectual faculties.' Animals, even after their heads are cut off, will continue for a time instinctively to move their limbs; and when touched, will stimulate themselves to ward off the attack as if they were alive. Direction by sensation takes place in all involuntary motions, as in the excitement of the different organs of the senses. As I have before observed, animals in their various actions are directed by these instinctive sensations only, having no intellectual faculties to guide them.

In madness too, a person acts entirely from sensation, and not by the direction of his intellectual faculties. Thus, he will repeat phrases instinctively, and without understanding their meaning. Hence, the principle of the test which Shakspeare mentions, of madmen being unable to "reword the matter":

"Mental action may be presumed to have a rapidity equal to 192,000 miles in a second."- Vestiges of the Natural History of Creation, 9th edit., P 315, App:

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The mind impels matter with the celerity of lightning, and with a force that is bounded, as it seems, only by the adhesive strength of the engine it employs."-Isaac Taylor. Physical Theory of Another Life, c. iii.

Dr. Carter Blake suggests with regard to this paragraph, that in addition to the direction by the senses of our movements when walking, should be added, "the developments of the spinal chord."

Hamlet, Act iii. scene 4.

ANALOGY BETWEEN MATERIAL AND MENTAL MOTION. 441

of which they have spoken when in this state; inasmuch as they have no ideas in their minds, but utter the words only instinctively, or from memory.

In many of our actions moreover, where the exertion of the intellectual faculties is required to decide, and to direct us, with regard to them, it may also appear as though sensations alone guided us. The mistake here however arises from the celerity with which the mind acts; whereby, although engaged in the most abstruse contemplations, we are able to transfer our attention from them to the regulation of these motions, and back again, so rapidly that this is not perceived; but the ordering of such operations is supposed to have been effected by some other impulse. science, I observed with what amazing rapidity the reasoning In reference to the conprocess is performed, so that its result is mistaken for an instinctive action. Indeed, in a vast number of our intellectual efforts of each kind, we are wholly unconscious of the process, and discern only the result."

This celerity in our mental efforts, might be assimilated to what we see sometimes effected with regard to material objects, which are moved with such amazing rapidity that the act is imperceptible to the eye. Owing to this fact it is that the feats of jugglers and of conjurers are performed. The agility with which the fingers of a person well skilled in playing on a musical instrument are made to move, evinces the speed and exactness with which the body obeys the impulses of the mind.

As the various capacities of the mind in their nature and constitution exhibit in many respects a strict analogy to the organs and parts of the material frame; so do the operations, both simple and complex, of these different capacities exhibit also a corresponding analogy to the action of the material organs and functions. And indeed, the rapidity and vivacity of the mental operations, is in some cases almost rivalled by that of certain

3 To this paragraph an interesting and valuable note has been appended by Dr. Maudsley:

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Shakspeare's text, to which you refer, applies only to the worst forms of madness-e.g. incoherent mania. Of the patients in any large lunatic asylum, I have no doubt that a great many of them would be able to 'reword' what they say, understanding it perfectly. A patient, for instance, who believes that he has committed the unpardonable sin, and that he is eternally lost in consequence, does not by any means lose his understanding in regard to other matters. The fact is that Shakspeare was thinking of the raving maniac, or of such a madman as he represents in 'King Lear,' whose nonsense would be unrepeatable now-a-days. However, we recognize many other forms of madness, as perhaps they did then."

See also on this subject a paper by the late Sir Henry Halford, in his 46 Essays and Orations.'

Vide ante, b. iii. c. v. s. 1, p. 359.

of the material organs, more especially those connected with the intellectual faculties, as in the glance of the eye from one object to another, and the transmission of the nervous fluid and muscular impulses; while the spontaneous unconscious manner in which in both cases these operations are carried on, still further extends the resemblance. Indeed, in some of these movements, we can hardly discern whether it be mind or matter which is the acting principle; and we appear to be wandering into those mysterious regions which form the confines of both.

When however the mind is very intent on some subject of deep interest, it becomes occasionally so riveted to it that the attention is not sufficiently, or at all, given to the control of the corporeal motions; whence arise those mistakes of what is commonly called "Absence of mind," where sensations acting in the direction of these efforts without the control of the reason, induce motions blindly and erroneously.

What is very correctly termed "absence of mind," consists however, really in those actions of the body and its organs, which are ordinarily guided by the mind, being carried on by the instinctive impulses, instead of, and without the active control and direction of the mind over them being exerted. How far intellectual efforts that are commenced by the mind, but carried on without its taking, or appearing to take, any part in the performance,-as where a person reads a book aloud, but is all the while thinking of something else, ought to be considered as proceeding beyond mere instinctive operations, may fairly admit of considerable doubt. The mind in this case seems to be rather passive than active, inertly and silently watching the course of events, and keeping itself ready to interfere the moment that these operations diverge from the right course, instead of being itself at work to aid in the undertaking. Its functions here correspond with those of a person who is driving horses annexed to a carriage, and whose presence is not the less needed for this purpose because he merely quietly holds the reins, instead of every moment actively exerting himself, which he reserves for the occasion requiring it." The fact that the motions of the body are impelled momen

Professor Huxley remarks in reference to this paragraph:—“I should not myself adopt your phraseology, but the statement of my objections to it would take up more time than I can at present spare." He observes that "we have as much reason for regarding the mode of motion of the nervous system, as the cause of the state of consciousness, as we have for regarding any event as the cause of another." And that "modern physiology, aided by pathology, easily demonstrates that the brain is the seat of all forms of consciousness."

To the same paragraph Mr. Wake has appended the following note:"In the absence of information as to what is intended by instinctive impulses,' I cannot say whether this statement is correct, according to my