deal. A careful study of the words Mind, Soul, Spirit and Intellect, reveals the fact that they are considered about as synonymous terms, as also another word,-Heart,-used by the religious world as being the seat of the affections. Now all mind phenomena are the result of structural arrangement of brain matter, and this matter performing mind functions, is the result of educational influences, and as these influences are never exactly alike, so no two minds are ever exactly alike. This gives us our individuality. Structure and function are everywhere inseparably connected. We know, as Physiologists, that the function of the heart is totally different from what one would be led to believe by that word used as above. It is true, as Dr. Hammond aptly says, that the emotions are often manifested in the organ referred to through its intimate relations with the brain by means of the sympathetic system and the pneumogastric nerve. But they might, with as much logical force, be located in the lachrymal gland, because sorrow causes tears to flow. The influence of this hypothesis is widely shown, however, by its effects on our every-day speech. We say a person has a good heart, or a bad heart, etc. There is, as the author above quoted says, "no anatomical, physiological or pathological evidence going to show that the emotions have any other connection with the sympathetic system than the fact that it is through that system that they are chiefly manifested. On the contrary, there is every reason to believe that the emotions, like the instinct and the intellect, are seated in the brain. Just what part it is impossible, with our present state of knowledge, to say; but probably in the cortex. An emotion is that pleasurable or painful feeling which arises in us in consequence of sensorial impressions or intellectual action. Mark the definition, please. Instinct is that function capable of being used immediately at birth, as the result of already formed structure, transmitted from parent to offspring, as, for instance, the ordinary senses. Intellect is the result of education-a term to be used hereafter. At birth the human infant has a much larger proportion of brain-matter than any other being. Why this is so has long been a matter of inquiry. I have accepted the following explanation: "Where there is no brain matter, there can be no education. Where brain-matter has already permanent structure, education would be slow, difficult, and in many instances an impossible work." Now, this apparent surplus brain-matter in human infants is that to which structural form may be given by education, either accidental or designed. Much of human education is accidental, well illustrated by the saying, "The burnt child dreads the fire." The burning with the

accompanying pain finds its record in structure, and that structure performs the function we call memory. It has been educated to dread the fire and will not willingly place itself in such relation to it as to be burned again. This is true of exactly the opposite. Whatever gives rise to pleasure finds its record in structure, and the function will be to repeat the act. From the foregoing we see that the mind phenomena are complex: Instinct, provided for at birth by structural forms of matter capable of being modified by educational surroundings; intellectual phenomena, depending on forms of structure, aided by education and surrounding influences. We can have no knowledge of soul or spirit without the existence of structural form of matter. That feeling within us that we do possess a soul or spirit is akin to instinct, being provided for at birth, and being enlarged and strengthened by educational influences. After a glance at the foregoing it would seem to me that the use of the words referred to as synonymous, is incorrect, although they are used as such by our ablest theologians.

As above stated, we all know that we possess a spirit which will survive the death of the body. Now this consciousness cannot be intellect; for as already stated, intellect is the result of educational influences, which influences are not necessary to physical being, as in the idiot and imbecile. If this view were correct, it would exclude from the possession of souls the idiot, the imbecile and the very young children, for they are without intellects. Then again, if they are the same, the spirit would grow, reach an acme and decline with the physical life. Again, as already stated, intellect is the result of surrounding influences, and if a man's soul were the same as his intellect, it would be subject to all the changes to which his brain matter is liable from birth until death, which would certainly be a most deplorable state of affairs. Rather would I think that in some now unknown way it is independent of all such accidental or emotional influences. I have concluded after a careful study of the foregoing that true conversion is a strictly educational process, a strictly intellectual phenomenon, and has therefore nothing to do with either soul or spirit. This being the case, revivals should be strictly educational proceedings.

Let us now, in a hasty manner, sketch their mode of educating the people. They generally have one leader who, with a corps of assistants, conducts the affair. For weeks before, the fact that there is going to be a revival is kept before the minds of the people; the leader and his assistants constantly expressing the belief that there is going to be a great

"awakening" in the community. In conducting the meeting some striking passage of Scripture is selected by the leader and a few comments made. Also narrations of personal experience are given by the helpers, all more or less of an emotional nature. Hymns are selected in which the entire congregation can assist in singing. The one thing recognized as being of the greatest importance is, that nothing complex must be introduced into the discourse. Everything must be of such a nature as to be readily grasped by the minds of the hearers, or else the leading theme will be lost sight of and then the influence is gone. The minds of the people must be kept right on the subject in hand. I remember an instance where a young couple came to the M. E. Church in the town where I live, one night during the progress of a revival, and insisted that they be married in the presence of the congregation. The minister refused so to do, saying that it would divert the minds of the people, and he could not afford to lose the influence which he had gained by so much hard work. The children were not formerly taken into account, but now they are recognized as being of the greatest importance. They have come to see the pith of the Catholic Bishop's remark, who said: "Give me the children of America from six to twelve, and in twenty years I will show you a Catholic Nation."

After this brief view of the manner of conducting revivals, together with what has gone before, I think it will be seen that they come within the range of physiology. That which is done during the progress of a revival should be a strictly educational process, as the people are to be educated as to their spiritual condition, since true conversion cannot take place unless they be led to think differently and make a determination to lead a different life. As before stated, all mind phenomena are the result of structural forms of brain-matter, and it is probable that in conversion we have a different structural arrangement of brain-matter. This probably constitutes the new birth, spoken of in the Bible, in that new forms of structure are thus, given by educational proceedings which have a marked influence on the after life of him who has been born again. In a certain proportion of cases these changed forms remain permanent, as is shown by the after-life of the convert. With others they give way to other influences, as in the case of Peter. Revivalists are wide awake on this point; to use the expression of an old minister in exhorting his congregation, "They always allow two-thirds for shrinkage."

The central idea here dwelt on is that new determinations and ideas predominate as the result of educational influences. We may think of it

in any way we please; but I understand the evolvement of these best by thinking of them as in some way connected with the molecular or cellular arrangement of brain-matter, remembering that they may be modified by other and stronger influences. The idea may be advanced that new forms of structure could not be given in the space of time in which some conversions take place. In answer I would say that I believe true con. version rarely takes place without a considerable amount of thought on the part of the convert. True, he may be converted on the first night he seeks conversion; but revivals are always carried on for some time before an invitation for seekers is extended, and even if he be not in attendance, the revival will be the talk of the community and he will in all probability have had some thoughts on the matter.

Summing up then, we have the following facts :-First. Religious revivals should be, and are if properly conducted, educational processes. Second. Revivals, to be a success, must be conducted in a community which has had some previous religious training. Third. Nothing complex must be allowed to come in, and the leading theme must be kept constantly in mind. Fourth. Nervous and ignorant persons, whose brainmatter is in an unstable or unconstructed condition, offer the most favorable conditions for revivals, as conducted in a great many instances. Fifth. Young people are converted in greatest numbers, because they are most numerous, and because the surplus brain-matter supplied them at birth has not all yet received structural form. Sixth. When other and stronger influences so modify the existing cellular arrangement as to render the religious function passive, the condition known as back-sliding is reached.

I think you will agree with me that whatever the influences of revivals are, the thing aimed at should be education, as true conversion is the result of education; and it is a serious question whether some of the means used in conducting them attain that end, as will be shown, I think, by a sketch of some of the manifestations which attend them. These, like the methods of conducting revivals, differ now somewhat from those of former years. Probably the most wonderful phenomena that ever took place during a revival in this country, were those attendant upon the great Kentucky Revival, which lasted for several years and forms one of the most interesting chapters in the history of religion in America. This revival commenced in 1799 and continued into this century, during which time a perfect frenzy of religious feeling swept all over Kentucky and extended into the neighboring States. In this revival originated the so

"awakening" in the community. In conducting the meeting some striking passage of Scripture is selected by the leader and a few comments made. Also narrations of personal experience are given by the helpers, all more or less of an emotional nature. Hymns are selected in which the entire congregation can assist in singing. The one thing recognized as being of the greatest importance is, that nothing complex must be introduced into the discourse. Everything must be of such a nature as to be readily grasped by the minds of the hearers, or else the leading theme will be lost sight of and then the influence is gone. The minds of the people must be kept right on the subject in hand. I remember an instance where a young couple came to the M. E. Church in the town where I live, one night during the progress of a revival, and insisted that they be married in the presence of the congregation. The minister refused so to do, saying that it would divert the minds of the people, and he could not afford to lose the influence which he had gained by so much hard work. The children were not formerly taken into account, but now they are recognized as being of the greatest importance. They have come to see the pith of the Catholic Bishop's remark, who said: "Give me the children of America from six to twelve, and in twenty years I will show you a Catholic Nation."

After this brief view of the manner of conducting revivals, together with what has gone before, I think it will be seen that they come within the range of physiology. That which is done during the progress of a revival should be a strictly educational process, as the people are to be educated as to their spiritual condition, since true conversion cannot take place unless they be led to think differently and make a determination to lead a different life. As before stated, all mind phenomena are the result of structural forms of brain-matter, and it is probable that in conversion we have a different structural arrangement of brain-matter. This probably constitutes the new birth, spoken of in the Bible, in that new forms of structure are thus, given by educational proceedings which have a marked influence on the after life of him who has been born again. In a certain proportion of cases these changed forms remain permanent, as is shown by the after-life of the convert. With others they give way to other influences, as in the case of Peter. Revivalists are wide awake on this point; to use the expression of an old minister in exhorting his congregation, "They always allow two-thirds for shrinkage.”

The central idea here dwelt on is that new determinations and ideas predominate as the result of educational influences. We may think of it