volition. I have no doubt that is the relation between the physical processes of the animal and his mental processes. In each case it follows inevitably that these states of consciousness can have no sort of relation of causation to the motions of the muscles of the body. The volition of animals will be simply states of emotion which precede their actions. The only conclusion, then, at which there seems any good ground for arriving is, that animals are machines, but that they are conscious machines.
I might, with propriety, consider what I have now said, as the conclusion of the observations which I have to offer concerning animal automatism. So far as I know, the problem which we have hitherto been discussing is an entirely open one. I do not know that there is any reason on the part of any person, whatever his opinions may be, that can prevent him, if he be so inclined, from accepting the doctrine which I have just now put before you. So far as we know, animals are conscious automata. That doctrine is perfectly consistent with any view we may choose to take on a very curious subject of speculation—whether animals possess souls or not, and whether, if they possess souls, those souls are immortal or not. The doctrine to which I have referred is not inconsistent with the perfectly strict and literal adherence to the Scripture text concerning the beast that perisheth, nor, on the other hand, so far as I know, does it prevent any one from entertaining the amiable convictions ascribed by Pope to his untutored savage, that, when he passed to the realms of the blessed, his faithful dog should bear him company. In fact, all these accessory questions to which I have referred involve problems which cannot be discussed by physical science as such, as they lie, not within the scope of physical science, but come within the scope of that great mother of all science, Philosophy. Before any direct answer can be given upon any of these questions, we must hear what Philosophy has to say for and against the views that may be held. I have now laid these facts before you. I do not doubt that that fate will befall me which has befallen better men, and I shall have to bear in patience the reiterated assertion that doctrines such as I have put before you have very evil tendencies. I should not wonder if you were told that my intention in bringing this subject before you is to lead you to apply the doctrine I have stated to man as well as brutes, and it will then certainly be further stated that the logical tendency of such a doctrine is Fatalism, Materialism, and Atheism.
Now, let me ask you to listen to another product of that long experience to which I have referred. The logical consequences are very important; but in the course of my experience I have found that they were the scarecrows of fools and the beacons of wise men. Logical consequences can take care of themselves. The only question for any man to ask is this: "Is this true or is it false?" No other question can possibly be taken into consideration until that one is settled. Un-
