But, in the middle of it, as we have seen, Mr. Huxley concedes that these manifestations are differently known to the subject of them. If so, what becomes of his assertion of but a certain number of powers for protoplasm? The manifestations of the higher faculties are not known to the subject of them by contraction, etc. By what, then, are they known? According to Mr. Huxley, they can only be known by the powers of protoplasm; and therefore, by his own showing, protoplasm must possess powers other than those of his own assertion. Mr. Huxley’s one great power of contractility, Mr. Huxley himself confesses to be inapplicable here. Indeed, in his Physiology (p. 193), he makes such an avowal as this: “We class _sensations_, along with _emotions_, and _volitions_, and _thoughts_, under the common head of states of _consciousness_; but what consciousness is we know not, and how it is that anything so remarkable as a state of consciousness comes about as the result of irritating nervous tissue, is just as unaccountable as the appearance of the Djin when Aladdin rubbed his lamp in the story.” Consciousness plainly was not muscular contraction to Mr. Huxley when he wrote his Physiology; it is only since then that he has gone over to the assertion of no power in protoplasm but the triple power, contractility, etc. But the truth is only as his Physiology has it—the cleft is simply, as Mr. Huxley acknowledges it there, absolute. On one side, there is the world of externality, where all is body by body, and away from one another—the boundless reciprocal exclusion of the infinite object. On the other side, there is the world of internality, where all is soul to soul, and away into one another—the boundless reciprocal inclusion of the infinite subject. This—even while it is true that, for subject to be subject, and object, object, the boundless intussuscepted multiplicity of the single invisible point of the one is but the dimensionless casket into which the illimitable Genius of the other must retract and withdraw itself—is the difference of differences; and certainly it is not internality that can be abolished before externality. The proof for the absoluteness of thought, the subject, the mind, is, on its side, pretty well perfect. It is not necessary here, however, to enter into that proof at length. Before passing on, I may simply point to the fact that, if thought is to be called a function of matter, it must be acknowledged to be a function wholly peculiar and unlike any other. In all other functions, we are present to processes which are in the same sense physical as the organs themselves. So it is with lung, stomach, liver, kidney, where every step can be followed, so to speak, with eye and hand; but all is changed when we have to do with mind as the function of brain. Then, indeed, as Mr. Huxley thought in his Physiology, we are admitted, as if by touch of Aladdin’s lamp, to a world absolutely different and essentially new—to a