who have recovered from lightning-stroke have been much longer in the same state; and, indeed, in cases of ordinary concussion of the brain, days may elapse during which no experience is registered in consciousness. Where is the man himself during the period of insensibility? You may say that I beg the question when I assume the man to have been unconscious, that he was really conscious all the time, and has simply forgotten what had occurred to him. In reply to this, I can only say that no one need shrink from the worst tortures that superstition ever invented if only so felt and so remembered. I do not think your theory of instruments goes at all to the bottom of the matter. A telegraph operator has his instruments, by means of which he converses with the world; our bodies possess a nervous system, which plays a similar part between the perceiving powers and external things. Cut the wires of the operator, break his battery, demagnetize his needle; by this means you certainly sever his connection with the world; but, inasmuch as these are real instruments, their destruction does not touch the man who uses them. The operator survives, and he knows that he survives. What is it, I would ask, in the human system that answers to this conscious survival of the operator when the battery of the brain is so disturbed as to produce insensibility, or when it is destroyed altogther?
"Another consideration, which you may consider slight, presses upon me with some force. The brain may change from health to disease, and through such a change the most exemplary man may be converted into a debauchee or a murderer. My very noble and approved good master had, as you know, threatenings of lewdness introduced into his brain by his jealous wife's philter; and, sooner than permit himself to run even the risk of yielding to these base promptings, he slew himself. How could the hand of Lucretius have been thus turned against himself if the real Lucretius remained as before? Can the brain or can it not act in this distempered way without the intervention of the immortal reason? If it can, then it is a prime mover which requires only healthy regulation to render it reasonably self-acting, and there is no apparent need of your immortal reason at all. If it cannot, then the immortal reason, by its mischievous activity in operating upon a broken instrument, must have the credit of committing every imaginable extravagance and crime. I think, if you will allow me to say so, that the gravest consequences are likely to flow from your estimate of the body. To regard the brain as you would a staff or an eyeglass—to shut your eyes to all its mystery, to the perfect correlation that reigns between its condition and our consciousness, to the fact that a slight excess or defect of blood in it produces that very swoon to which you refer, and that in relation to it our meat and drink and air and exercise have a perfectly transcendental value and significance—to forget all this does, I think, open a way to innumerable errors in our habits of life, and may possibly in some cases initiate
