The real difficulty is not in tracing the origin of these instincts of morality, but in that fundamental difficulty which underlies all theories of reconciling the consciousness of free-will with the material attributes with which it is indissolubly associated. Without freedom of will there can be no conscience, no right or wrong in acting in accordance or otherwise with the instincts of moral law, however those instincts may have been derived. Now it is certain that the will, like life, memory, consciousness, and other mental functions, is, so far as human knowledge extends, indissolubly connected with matter and natural laws, in the form of certain motions of the cells which form the grey substance of the nerves and of the nervous ganglia of which the cortex of the brain is the most considerable. This is conclusively proved by experiment. We know that, by removing certain portions of the brain of a dog or of a pigeon, we can destroy the power of motion while preserving the will, and by removing certain other portions we can destroy the will while preserving the powers of motion. Take away a certain portion of the brain of a pigeon, and although it retains the power of taking food, it has so totally lost the will to exercise this power that it will starve in the midst of abundance, though it can be kept alive by placing the food in its mouth. In like manner, in the human brain there are certain portions which, if destroyed by injury or disease, will paralyse the power of giving effect to the will by muscular movements, while the destruction of other portions will paralyse the will which originates such movements. Numerous cases are recorded in medical treatises in which the will is completely paralysed for the performance of certain functions, and in such cases the anatomist can lay his finger on the spot where the brain is affected, and when the brain is dissected after the death of the patient, it will be found that his prediction is verified, and that this region of the brain really was diseased. In sleep also, and in abnormal states of the brain such as somnambulism, and mesmerism or hypnotism, the action of the will is suspended. Hypnotism affords the most remarkable instances, for here the will seems to be transferred from the Ego or individuality of the patient to that of the operator, and the currents of nervous energy which induce motion in A are set going by impulses in the mind of A, not caused by his own will, but by that of B, conveyed by words, gestures, or other subtle indications. A ludicrous instance of this is recorded by Dr. Braid, in which an old lady, who had a true puritanical abhorrence of dancing as sinful, being hypnotised, began capering about the room when a waltz tune was struck up, on being told to do so by the operators.