principle which thinks is hard and divisible; and that it will be not more absurd to talk of the _twentieth_ part of an affirmation, or the _quarter_ of a hope, of the _top_ of a remembrance, and the north and east corners of a comparison, than of the twentieth part of a pound, or of the different points of the compass, in reference to any part of the globe. The true answer to the statement of the Materialist,--the answer which we feel in our hearts, on the very expression of the plurality and divisibility of feeling,--is that it assumes what, far from admitting, we cannot even understand, and that, with every effort of attention which we can give to our mental analysis, we are as incapable of forming any conception of what is meant by the quarter of a doubt, or the half of a belief, as of forming to ourselves an image of a circle without a central point, or of a square without a single angle."[170] But the theory which supposes the soul to be extended and divisible, and its ideas, feelings, and volitions to be extended and divisible also, has given place to another, which does not represent the mental qualities as inhering in every particle of the matter with which they are associated, but rather as _the products of organization_, the results, not of the atomic elements, but of the form, or figure, into which they are cast. It seems to have been felt that it would be unsafe to ascribe the power of thinking to every particle of the brain, and it is now represented as the result or product of "the brain in action, as light and heat are of fire, and fragrance of the flower."[171] This idea is illustrated by a great variety of natural examples, in which certain effects are produced by the _arrangement of matter,_ which could not be produced by its individual particles, existing separate and apart, or combined in other forms. Nor is this a new phase of the theory, or an original discovery of the present age; it was familiarly known and fully discussed[172] in the days of Clarke and Collins, and every similitude which is now employed to illustrate it may be found dissected in their writings. Collins had undertaken to prove that "an individual power may reside in a material system which consists of separate and distinct parts,"--"an individual power which is _not_ in every one, nor in any one, of the particles that compose it, when taken apart and considered singly:" and he had adduced as an example the very similitude which Atkinson employs, namely, "fragrance from the flower;" for he adds, "a rose, for example, consists of several particles, which, separately and singly, want a power to produce that agreeable sensation we experience in them when united." Other instances are given; such as "the power of the eye to contribute to the act of seeing, the power of a clock to show the hour of the day, the power of a musical instrument to produce in us harmonious sounds;" these, he says, "are powers not at all resulting