of the same kind with the oscillations of pendulums and the tremblings of the particles of sounding bodies. They must be conceived to be exceedingly short and small, so as not to have the least efficacy to disturb or move the whole bodies of the nerves or brain.[1]
The white medullary substance of the brain is also the immediate instrument by which ideas are presented to the mind; or, in other words, whatever changes are made in this substance, corresponding changes are made in our ideas; and vice versa.[2]Hartley, like Haller, had no conception of the nature and functions of the gray matter of the brain. But, if for "white medullary substance," in the latter paragraph, we substitute "gray cellular substance," Hartley's propositions embody the most probable conclusions which are to be drawn from the latest investigations of physiologists. In order to judge how completely this is the case, it will be well to study some simple case of sensation, and, following the example of Reid and of James Mill, we may begin with the sense of smell. Suppose that I become aware of a musky scent, to which the name of "muskiness" may be given. I call this an odor, and I class it along with the feelings of light, colors, sounds, tastes, and the like, among those phenomena which are known as sensations. To say that I am aware of this phenomenon, or that I have it, or that it exists, are simply different modes of affirming the same facts. If I am asked how I know that it exists, I can only reply that its existence and my knowledge of it are one and the same thing; in short, that my knowledge is immediate or intuitive, and, as such, is possessed of the highest conceivable degree of certainty.
The pure sensation of muskiness is almost sure to be followed by a mental state which is not a sensation, but a belief, that there is somewhere close at hand a something on which the existence of the sensation depends. It may be a musk-deer, or a musk-rat, or a musk-plant, or a grain of dry musk, or simply a scented handkerchief; but former experience leads us to believe that the sensation is due to the presence of one or other of these objects, and that it will vanish if the object is removed. In other words, there arises a belief in an external cause of the muskiness, which, in common language, is termed an odorous body.
But the manner in which this belief is usually put into words is strangely misleading. If we are dealing with a musk-plant, for example, we do not confine ourselves to a simple statement of that which we believe, and say that the musk-plant is the cause of the sensation called muskiness; but we say that the plant has a musky smell, and we speak of the odor as a quality, or property, inherent in the plant.
