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 THE DIAGRAMMATIC 
 
 i||lg|M[|i 
 
 WW " RS ■' lilViNG SOUli 
 
 Developed and Systematized. 
 
 ARTHUR YOUNG
 
 £x Libris 
 C. K. OGDEN
 
 
 ^;;.»j** 
 
 m 
 
 
 
 ♦ 
 
 
 ■^ 
 
 I
 
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 THE DIAGRAMMATIC 
 
 OR 
 
 30CTRINE OF "MAN" AS "LIVING-SOUL" 
 
 DEVELOPED 
 
 AND 
 
 SYSTEMATIZED. 
 
 [yln Improved Form of the Author' s Earlier Work " Sociology.") 
 
 :S BY 
 
 ARTHUR YOUNG. 
 
 Author also of ' Spirit and Mind Polarity ; ' and ' Destiny,' or Man's 
 fVill-Means and Will-Ends. 
 
 LONDON : 
 HOULSTON AND SONS. 
 
 7, PATERNOSTER BUILDINGS, E.G. 
 1894.
 
 TABLE OF CONTENTS. 
 
 I. Preface. Change of Title ............. iii 
 
 II. Introduftion. Discovery of the Diagrammatic, or Archc-typc Syntaftical-Method ... v 
 
 III. Plate I. (A) or Fundamental Diagram of " Man " as "Living Soul "...... I 
 
 IV. Plate II. (B). Man's Destiny-of-Society and Industry, as developed by the Will-Freedom-Means 
 
 and Will-Ncccssity-Means of Plate I. 5 
 
 V. Plate III. (C). Man's Destiny-of-Good, as developed by his Destiny of Society and Industry. 
 
 (See Key to Attraftive Industry, 373 Vocabulary-Index.) ....... 9 
 
 VI. Plate III. (D). Man's Talcnt-of-Touch or Handi-craft, from PI. II B. II 13 
 
 VII. Do. (E). Man's Code-of-Humanity, do. B. Ill 17 
 
 VIU. Do. (F). Man's Creed-of-Reason, do. B. IV 21 
 
 IX. Do. (G). Man's Genius-of-Analogy, do. B. V 25 
 
 X. Do. (H). The Five Scftional Plates (C to G) as One Plate 29 
 
 Vocabularv-Indcx of the Diagrammatic's 4.03 Words .......... 3 I
 
 PREFACE. 
 
 Only a few words as preliminary to the Introdudlion, and to point out that the 
 change of title from " Sociology " to " Man " as " Living-Soul " (the Fundamental 
 Diagram, Plate I. (A), remaining the same), has made no change of the slightest A 
 
 moment in the general argument ; for, under the first title, that was already 
 implied, which is only now determinedly and clearly brought out. 
 
 And the treatment of " Sociology " even, under the newer title, remains also 
 so identically that of the old, as to permit, because still appropriate, of the under- 
 neath repetition of its at the time kindly appreciations by two highly competent 
 Critics of diff"ering schools of thought. 
 
 Johnstone Lodge, 
 
 May 1 6th, 1 89 1. 
 
 " I regret that your ' Sociology-Diagrammatically-Systematized ' has not been 
 sooner acknowledged. ... I have only^ recently been able to examine the work 
 carefully, and have been much struck, not only with the extraordinary ingenuity, 
 combined with clearness, of the exhibition of the scheme, but with the multitude 
 of happy suggestions in it." 
 
 " The commentary which accompanies the Diagrams is full of instrucftion, 
 and every one must find enjoyment in the quotations. I have been greatly 
 interested in the Appendices." 
 
 Rev. Professor R. Flint, 
 
 Edinburgh University. 
 
 " A work in which much real thought has been marvellously condensed. . . . 
 The illustrative quotations range over a very wide field of philosophic and other 
 writings, and together form an anthology which alone would make the volume 
 valuable. . . . The drift of the book is to the right goal of social improvement." — 
 
 Inquirer. 
 
 1104614
 
 INTRODUCTION.^ 
 
 Knowing that the defeat of my pioneering enterprise at Citeaux,'^ as also of the several 
 American enterprises of similar nature which in point of date followed my lead, could be easily 
 accounted for without detriment to the Theory they had attempted to realize — I felt myself 
 after a time, strongly impelled to try and put my thoughts in regard to such Theory into 
 some systematic, clear, fixed, and especially succin5l form — in the first place for my own 
 behoof, and next, if so far successful, for the behoof of others. 
 
 The impulse came, however, without telling me as to the precise nature of such form, 
 although a vaguely-shaped mental something of the geometrical kind may have floated in with 
 the first stirrings of the impulse, and it was only by what must be shortly termed an accident 
 that I got my first step. Or, when one day, on pondering over the question I had put to 
 myself, as to which of our Worded-Ideas the most fundamental, I struck upon those of Spirit 
 and Matter, and at the same time put them down graphically as anti-thetical, or as the opposite 
 poles of a vertical line or Axis. Matter as the Basic or Negative Pole, Spirit as the Superior, 
 A6live or Positive. But wrote more-over the word Mathematics horizontally or a-cross the 
 vertical, to signify, that if inter-a6tion of the opposite poles, the inter-aiflion must take place 
 along lines of mathematical nature, 
 
 SplTlti 
 
 I 
 Slattie -matics 
 
 t 
 Matter 
 
 Now although I had started by drawing the Primary or Vertical Axis and its opposite 
 
 Poles, it was the drawing of the Secondary, horizontal, or Inter-crossing Axis, which gave 
 
 importance to that of the first. For the two in conjundion brought with them, the idea of 
 
 the Co-ordinate Axes of Descartes, as also that of the Redlangular Cross of Geometry. And 
 
 as it was Fourier's Theory I wished to formulate, I followed on, by representing the Axes as 
 
 those of an Ellipse ; and by placing the Three Distributive or Mechanizing Passions of his 
 
 ' The first part of this Introduftion has already appeared in "Sociology" but the recognition of the "Cross" 
 as Arche-type-Method although then also fore-shadowed, only now put prominently before the reader. 
 ^ Sec CiTEAVX-pioneertng. 
 
 V h
 
 IntroduEiion, 
 
 Classification at the Inter-crossing Centre of the Axes ; the four AfFedive and five Sensitive 
 of the same Classification at the respeftive Foci ; and Man himself on the Orbital Curve as 
 the Path of a Destiny to be trodden under the influences of the said Twelve Passions ; and in 
 this manner worked out my First Publication — or that of the " Fractional Family." 
 
 f BodUy 
 
 , I 8ena«8 
 
 My " Fractional Family " was, however, only a first stage, the chief obje(5t of which was 
 to exhibit forcibly the evils attendant upon, and which from the nature of men and things 
 must for ever attend as regards masses of men, upon the small, and relatively speaking, the 
 "fraSlional" family system; but had to be completed by exhibiting in contrast the good to 
 be expe(5ted from the gathering of several hundred fracflional families into A One Integral 
 Family. And in attempting to do this on the same lines as those of the Fraftional Family, 
 or viz. : those of an Ellipse and its Axes, I broke down. For the Worded-Ideas now to be 
 dealt with, were much too numerous to be got into the Elliptical enclosure, or in anv 
 sufficiently orderly way in connexion with it. And I had all but thrown up this completing 
 move in despair — when a most fortuitous concatenation of circumstances led to my stumbling 
 on the following passage (vol. i. p. 50) of Dr. E. H. Nolan's "History of British India" 
 and which gave me new life, or viz. : this — 
 
 "The Buddhists ot Tartary used the sign of The Cross as a charm to dispel invisible dangers, and reverenced 
 the form ot the Cross in many ways. ............. 
 
 . ............... In every nation 
 
 POSSESSING A Creed or a Philosophy the same sign has been used. 
 
 At Nineveh it was 
 found among the ruins as a sacred emblem. In Egypt it is similarly used, as is well known. The Spanish priests 
 were astonished to find the Cross worshipped in Mexico." ' 
 
 Why the passage should have so greatly affeCted me at the time, since prior readings 
 had already made me acquainted with its substance, I shall not here detain my reader by any 
 attempt at explanation. All I need say is, that under an exceedingly vivid impression that the 
 symbol of the " Cross " thus forced upon my notice, had to be considered as the Arche-type- 
 Method on which the Worded-Ideas I had been occupied with should be modelled, if I would attain 
 
 ' The Pre-Christian-Cross. — See also " Edinburgh Review," Jany. 1870, and Ernst von Bunsen's " Symbol des 
 Kreuza. 
 
 vi
 
 IntrodiiSiion. 
 
 to the syntaSlical-order, or logical systematization I had all along been aiming at, I proceeded at 
 once to write the words Spirit and Matter, — afterwards Spirit-Principle and Mind-State — 
 A-Cross each other, and then discovering that these Axes as Co-ordinates, implicated necessarily 
 their Correlatives or Geometrical diagonals, and each of the Axes its poles, whilst all had to be 
 worded ; I worked out firstly, the fundamental Diagram Plate I., and then fitfully, through 
 many years, and under the continuous pressure of the method itself, its developments as Plates 
 II. and III. ; and which are now about to be laid before my Readers for judgment, in 
 conjunftion with the fundamental Plate I. 
 
 End of the Introduction. 
 
 (2). CiTEAVx-pioneering. 
 
 No endeavour is in vain. 
 Its reward is in the doing. 
 And the rapture of pursuing 
 Is the prize the vanquished gain. 
 * 
 
 Therefore also my " Domestic-Agricultural- Association of Citeaux," was an" endeavour," 
 a C/z'zV/jdf^-Utopian-Endeavour, and nominally a failure ; but in truth a failure or sacrifice ot 
 the kind to which the "acorn " submits in perishing, to bring forth the oak — when due. 
 
 " 'Tis not in mortals to command success, 
 But we'll do more, Sempronius, we'll deserve it." 
 
 « 
 
 Nor will it be inappropriate to repeat here, from the " Daily Graphic " of 29th December 
 and 2nd January its notice of Viftor Considerant's death, and refute partially at least the errors 
 of its Paris informant. Thus Considerant had nothing to do with Citeaux, although he and 
 writer acquainted and friendly, because of assistance given by the latter in the founding 
 of the " Democratie Pacifique," — nor with any other practical Phalansterian effort, confining 
 himself entirely to literary or verbal propagandism, and going to Texas only because driven out 
 of France by the despotism of the day, and with a most indefinite idea of settlement, beyond 
 that of a de faElo re-union of similarly ostracised co-emigrants. 
 
 vii
 
 Plate III. (H.) 
 Complementary Plate 
 
 OR 
 
 Integration of its Five Sectional Plates 
 
 AS 
 
 One Plate. 
 
 And showing Man's Destiny-of-Good as based on a Will-of-Variety ^ Centred on the 
 Talent-of-Touch or Handi-craft with its Means of Refinement, Purity, Harmony, and 
 Beauty; — and having as its Positive Pole a IVill-of-Unity , centred on a Code-of-Humanity, 
 as the Means of Education, Marriage, Community, and Government. 
 
 A Will-of- Happiness also, Concomitant of the Will-of- Variety and Centred on a Creed- 
 of-Reason, as the Means of Knowledge, and Wisdom, Idea, and Word; and — 
 
 A Will-of-PerfeBion, Concomitant of the Will-of-Unity, and Centred on the Genius- 
 of-Ana-logy, as the Means of Science, Philosophy, Art, and Literature. 
 
 H *
 
 Vocabulary — Index 
 
 OF THE 
 
 DiAGRAMMATIc's 4O3 WoRDS. 
 
 And here therefore, also, it may be opportune to impress on the Reader the Diagram- 
 matic as this Work's distinguishing charaBeristic ; partly because of its singularly fortuitous 
 discovery (see Introducflion), but chiefly because of its value as synta£lical logical method ; and 
 involving as final outcome the prophecy of Man's Destiny, as a Destiny of Good ; a Good of 
 Variety with Happiness, and of Unity with Perfeftion. (See Plate III. H, as One Plate, or 
 Systematized).
 
 The Capitals G. C. D. B., etc., refer to the so indicated Diagrammatic Plates; and 
 N. P., P. P. signify Negative Pole and Positive Pole, or the Basic and Full Meanings of 
 the Jxial-Words to which they belong.
 
 A. 
 
 1. G. I, Absolute (The), p. p. of the Universe-ism-Spirit. 
 
 2. „ ,, (Revelation-of). p. p. of Inspiration. 
 
 3. C. I. Action, n. p. of Spirit- Attradlions. 
 
 4. ,, ,, (Inter-course-of). n. p. of Social Good. 
 
 5. C. IV. Activity (Body), n. p. of Spirit-Energy. 
 
 6. „ „ (Pleasure-of). n. p. of Social Happiness. 
 
 7. D. I. ^Esthetics (Spirit). Primary Bi-Polar Axis of the Talent-of-Touch, or 
 Handicraft, with Feeling and Emotion as its Negative and Positive Poles. 
 
 .(Esthetics "is the term now employed to designate the theory of the Fine Arts — the 
 Science of the Beautiful with its allied conceptions and emotions. The province of the science 
 is not, however, very definitely fixed, and there is still some ambiguity about the term, arising 
 from its etymology and various use. The word assthetic, in its original Greek form {aisthesis) 
 means anything that has to do with perception by the senses, and this wider connotation was 
 retained by Kant, who, under the title Transcendental .Esthetic, treats of the a priori 
 principles of all sensuous knowledge. The limitations of the term to the comparatively 
 narrow class of sensations and perceptions occupied with the Beautiful and its allied properties 
 is due to the Germans, and primarily to Baumgarten, who started from the supposition that 
 just as truth is the end and perfection of pure knowledge or the understanding, and good that 
 of the will, so beauty must be the supreme aim of all sensuous knowledge." — Encyclopa'dia 
 Britannica, 9th Edition, v. " ^Esthetics." 
 
 8. B. III. Affinity-Means (Spirit). Primary Bi-Polar Axis of the AfFedions- 
 Means-of-the Eternal ; with Kind-ness and Love as its Negative and Positive Poles. 
 
 " That best portion of a good man's life, 
 His little nameless, unremembered afts 
 Of Kind-ness and of LcveT 
 
 Wordsworth.
 
 Vocabulary — Index. 
 
 9. C. III. Aggregation, n. p. of Family-Spirit. 
 
 10. „ „ (House-holds-of). n. p. of Social-Unity. 
 
 11. G.I. Algebra, p. p. of Mathematics. 
 
 12. „ „ (Dialectics-of). p. p. of Logic. 
 
 13. B. III. Ambition, p. p. of the Mind's Homogeneity-Means. 
 
 14. „ „ (Public-Spirit-of). p. p. of Patriotism. 
 
 15. B. V. Ana-logy. Pivot of the " Intelled-Means-of-Space," or, Centre-of-Inter- 
 crossing of the Spirit-Inference-Means of Indudion and Dedudtion, and its Co-ordinate Mind- 
 Method-Means of Analysis and Synthesis. 
 
 " In getting on from what is known already to something new, analogy or reasoning by 
 resemblance always was, as it still is, the mind's natural guide in the quest of truth. Only its 
 result must be put under the control of experience. When the Australians picked up the bits 
 of broken glass left by the European sailors, the likeness of the new material to their own 
 stone flakes leading them to try it for teeth to their spears, experience proved that in this case 
 the argument from Analogs' held good, for the broken glass answered perfectly. So the North 
 American Indian, in default of tobacco, finds some more or less similar plant to serve instead, 
 such as willow bark. The praftical knowledge of nature possessed by savages is so great that 
 it cannot have been gained by mere chance observations, they must have been for ages con- 
 stantly noticing and trying new things, to see how far their behaviour corresponded with 
 things partly like them. And where the matter can be brought to practical trial by experi- 
 ment this is a thoroughly scientific method." — E. B. Tylor's Anthropology, p. 338. 
 
 " It is as Guide-Post, that Considerations of Analogy have the highest possible value. . . . 
 There is no analogy, however faint, which mav not be of the utmost value in suggesting 
 experiments or observations that may lead to more positive conclusions. . . . Any suspicion, 
 however slight, that sets an ingenious person at work to contrive an experiment, or that affords 
 a reason for trying one experiment rather than another, may be of eminent service to Philo- 
 sophy." — Mill's Logic, book iii. chap. xx. p. i,';},^. 
 
 " Riidiger introduced the logic of analogy, so much negled-ed by the moderns, and entirely 
 passed over by the ancients ; and Walch pointed out the extensive application it might receive in 
 the various branches of the moral and natural sciences." — Devey's Logic, Historical Introd., p. 23. 
 
 16. G. I. Ana-logy (Genius-of). Pivot of the two-fold Diagonal Mode-Means of 
 Generalisation and Classification, (B. V.) or Centre-of-Inter-crossing of the Uni-verse-ism- 
 Spirit of Relation-ships and the Absolute, and its Co-ordinate Mind- Mathematics of Geometry 
 and Algebra. 
 
 34
 
 Vocabulary — hidex, 
 
 ' Genius, from geno, the old form of the verb gigno, to produce The word was in 
 
 ancient times applied to the tutelary god or spirit appointed to watch over every individual 
 from his birth to his death. As the charafter and capacities of men were supposed to vary 
 according to the higher or lower nature of their genius, the word came to signify the natural 
 powers and abilities of men, and more particularly their natural inclination or disposition. But 
 the peculiar and restridied use of the term is to denote that high degree of mental power which 
 ■produces or invents. 'Genius,' says Dr. Blair (' Leftures on Rhetoric'), 'always imports 
 something inventive or creative.' ' It produces,' says another, ' what has never been 
 accomplished, and which all in all ages are constrained to admire.' " — Fleming's Vocabulary of 
 Philosophy. 
 
 " In short, originality is the mark of Genius — though the word is constantly used to 
 denote great powers which are, rigidly speaking, merely a faculty for doing more quickly than 
 
 usual what has been done by others before The man of genius introduces into the 
 
 world something which was not there before, instead of simply using up old materials. If, on 
 Mr. Darwin's hypothesis, we are now men instead of monkeys, our improvement may be 
 defined as the sum of all that has been added to us by the men of genius. It matters not 
 whether the new element has entered spasmodically or by infinitesimal infusions ; but all the 
 substantial gains which divide us from the monkey or the rudest savage must have been first 
 introduced by men who were in some degree superior to their ancestors." — Saturday Review, 
 January, 1875. 
 
 " To do easily what others do with difficulty, that is Talent. To do what Talent cannot 
 do is Genius." — Scherer. 
 
 " Talk not of Genius baffled, Genius is master of Man, 
 
 Genius does what it must, and Talent does what it can." — Lord Lytton. 
 
 " The man of talent follows the current modes of thought, keeps his eye steadily fixed on 
 the popular eye, produces the kind of thing which hits the taste of the moment, and is never 
 guilty of the folly of abandoning himself to the intoxicating excitement of produftion. To 
 the original inventor of ideas and moulder of new forms of art this intoxication is everything. 
 He is under a kind of divine behest to make and fashion something new and great, and at the 
 moment of compliance recks little of the pradical outcome to himself. .... 
 
 " But if improvident, he is improvident in a high cause. Emerson and others have 
 taught us the uses of the great man. The teacher of a new truth, the discoverer of a higher 
 and worthier form of artistic expression, is one in advance of his age, who by his giant exertions 
 enables the community, and even the whole race, to reach forward to a further point in the 
 line of intelledual evolution. He is a scout who rides out well in advance of the intelledtual 
 army, and who by this very advance and isolation from the main body is exposed to special
 
 Vocabulary — hidex. 
 
 perils. Thus genius, like philanthropy or conscious self-sacrifice for others, is a mode of 
 variation of human nature which, though unfavourable to the conservation of the individual, 
 
 aids in the evolution of the species As the biography of the Man of Genius often tells 
 
 us, he is apt to become aware .... that his consuming impulses .... collide with the utilities 
 
 and purposes of ordinary life The youth to whom the embodiment of a noble artistic 
 
 idea, or the discovery of a large, fruUifying, moral truths is the one absorbing interest, will be 
 apt to take a shockingly low view of the respeftable occupations of ordinary citizens.. 
 
 " It follows that the man of genius is, by his very constitution and vocation, to a consider- 
 able extent a solitary. He is apt to offend the world into which he is born by refusing to 
 bow the knee to its conventional deities. His mood of discontent with things presents itself 
 as a refledtion on their contented view. On the other hand, his peculiar leanings and 
 aspirations are incomprehensible to them, and stamp him as an alien .... the man of 
 decided originality of thought, being as it were born out of due time, has to bear the strain of 
 production for a while uncheered by the smile of recognition. And when there is great 
 originality, not only in the ideas, but in the form of expression, such recognition may come 
 too slowly to be of any remunerative value. Neglecft or ridicule is the form of greeting which 
 
 the world has often given to the propounder of a new truth " — Nineteenth Century 
 
 Review, " Genius and Insanity," by T. Sully, June, 1885. 
 
 17. B. V. Ana-lysis, n. p. of Method. 
 
 18. „ „ (Contrasts-of). n. p. of Classification. 
 
 19. F. I. Apprehension, n. p. of Under-standing. 
 
 20. „ „ (Belief-of). n. p. of Faith. 
 
 21. C. II. Aptitude, n. p. of Charafter. 
 
 11. „ „ (Handiness-of). n. p. of Industrial-Variety. 
 
 23. G. IV. Arithmetic (Mind). Minor Diagonal Mode-Means of the Contrasts 
 of Analysis, with Numeration and Calculation as its Negative and Positive Poles. 
 
 " Rationally considered. Arithmetic offers from its nature, and at Its outset, matter of deep 
 Interest to the true philosopher, who will never cease to see in it, whether in the individual or 
 the colledlive, the first source of the general sentiment of Real Laws, both subjedive and objedtive. 
 It caimot but arise spontaneously with the smallest numerical calculation, in which the science 
 shows itself already charafterized by a prevision, the direSl conformity of which with the event 
 obliges us at once to perceive an immutable order, not solely outside of, but in us. 
 
 " It is thus that from its cradle, rational positivism, manifests the necessary harmony of 
 the external and internal, on which the whole of our existence rests, as well aftive, and even 
 
 36
 
 Vocabulary — Index. 
 
 afFedtive, as speculative." — Translated from M. Comte's System of Positive Logic^ 
 ch. i.-p. 105. 
 
 " The place in intelledlual development held by the art of counting on one's fingers, is 
 well marked in the description which Massieu, the Abbe Sicard's deaf and dumb pupil, gives 
 of his notion of numbers in his comparatively untaught childhood : ' I knew the numbers 
 before any instrucflion, my fingers had taught me them. I did not know the ciphers; I counted 
 on my fingers, and when the number passed ten, I made notches on a bit of wood.' It is thus 
 that all savage tribes have been taught arithmetic by their fingers." — Tylor's Primitive 
 Culture, vol. i. p. 221. 
 
 24. G. IV. Art. Pivot of the " Contrasts-of-Analysis," or Centre-of-Intercrossing, of 
 the Differentiation-Spirit of Co-ordination and Correlation, and its Co-ordinate-Mind 
 Arithmetic-Means of Numeration and Calculation. 
 
 " The abstraifl: word Art, whether used of all arts at once, or of one at a time, is a name 
 not only for the power of doing something, but for the exercise of the power, and not only for 
 the exercise of the power, but for the rules according to which it is exercised ; and not only for 
 the rules, but for the result. ... If, then, we were called upon to frame a general definition of 
 Art, leaving room for every accepted usage of the word, it would run thus : — Every regulated 
 operation or dexterity by which organised beings pursue ends which they know beforehand, 
 together with the rules and the result of every such operation or dexterity." — Encyclopedia 
 Britannica, 9th Edition, "Art," by Prof. Colvin, pp. 635-637. 
 
 25. B. I. Aspiration, p. p. of Mind-Motive. 
 
 26. „ „ (Vocations-of). p. p. of Industry. 
 
 27. C. III. Association, p. p. of Family-Spirit. 
 
 28. „ „ (Home-steads-of). p. p. of Social-Unity. 
 
 29. E. III. Attachment, n. p. of Sex-Spirit. 
 
 30. „ „ (C0NSTANCV-0F-). p. p. of Social-Marriage. 
 
 31. B. IV. Attention. The Major Diagonal Mode-Means of " Reason," or Cor- 
 relative of the Spirit-Consciousness of Perception and Conception, with the Suggestions-of- 
 Perception and Grasp-of-Conception as Negative and Positive Poles. 
 
 Attention is the voluntary directing of the energy of the mind towards an object or an 
 aft. It has been said by Sir H. Holland (" Mental Phys.," p. 14), that " the phrase of dire£lion 
 of consciousness might often advantageously be substituted for it." It implies Will as distind; 
 from Intelligence and Aftivity. It is the voluntary direi5tion of the intelligence and adivity. 
 
 37 K
 
 Vocabulary — Index. 
 
 " ' Thinkest thou there were no poets till Dan Chaucer ? ' asks Thomas Carlyle — * No 
 heart burning with a thought it could not hold, and had no word for, and needed to shape and 
 coin a word for — what thou callest a metaphor, a trope, or the like ? For every word we 
 have, there was such a man and poet. The coldest word was once a glowing new metaphor, 
 and bold questionable originality. My very attention, does it not mean an attentio, a stretching- 
 to ? Fancy that aft of the mind, which all were conscious of, which no one had yet named, — 
 when this new poet first felt bound and driven to name it ! His questionable originality and 
 new glowing metaphor, was found adoptable, intelligible, and remains our name for it to this 
 day.'" — Swinton's Rambles amongst Words. 
 
 32. C.I. Attraction-Means (Spirit). Primary Bi-Polar Axis of Man's Destiny's 
 (B. I.) two-fold Diagonal Mode-Means of Society and Industry ; with AElion and Passion as 
 its Negative and Positive Poles. 
 
 " Attraftions are proportional to Destinies, 
 The Series distributes Harmonies." 
 
 Fourier's Epitaph. 
 
 An astounding mistake of Fourier's Critics is the almost invariably ignoring the 
 distinftion betwixt the freedom of a force, when harmonically harnessed for its work, as in the 
 case of a fire in the furnace of a loco-motive ; and an equivalent fire preying ad libitum^ but 
 subversively, on some magnificent building. 
 
 * 
 
 The Critics referred to, viz., always write most falsely of Fourier's advocating the 
 "unrestrained freedom of Man's Passional Attradions" whilst his invariable supposition is, 
 that their play is to be guided — indeed even constrained to useful and good purposes — by a 
 suitable "Mechanism." ^ The proposed mechanism may be legitimately attacked as inadequate 
 by those who so deem it, but where Mechanism of any kind or degree is introduced, there is no 
 unrestrained freedom on the part of the motive power. 
 
 Here, for instance, is a glaring example of the mis-representation animadverted upon, as 
 taken from the article "Fourier " in the " Encyclopasdia Britannica," 9th Edition, or as thus: 
 " The scheme worked out in detail in Fourier's first work has for foundation the view that the 
 full free development of human nature, or the unrestrained indulgence of human passions is the 
 only possible way to happiness and virtue " — and here is another example of somewhat similar 
 strain as extrafted from the Rev. Mr. Kaufmann's " Utopias." 
 
 *' Utopias," p. 70. 
 " Like Morelly, he (Fourier) accuses mental and moral philosophers of having systema- 
 tically neglefted the laws of nature, and, like him, he seeks to bring back mankind to a true 
 
 ' Mechanism of Scrldl-Groufing and Education. 
 38
 
 Vocabulary — I?i dex. 
 
 recognition of these laws with a view to render them happy. The general drift of Fourier's 
 code of nature may be expressed thus: " 
 
 Stri^fure. 
 Yes, it may be expressed as Mr. Kaufmann has expressed it, if misleading be intended. 
 But as Mr. Kaufmann cannot be supposed to wish to mislead, the more charitable view will 
 be to think of him, and only as regards his " Fourier Criticisms" as we think of the 
 apothecary-apprentice, who from inattention mis-reads a label, and disserves those who put 
 their trust in him. 
 
 General Drift. 
 " Follow your inclinations unreservedly, and you will be sure to fulfil your mission 
 in life." 
 
 Stri^ure. 
 This recommendation is, according to Mr. Kaufmann, a specimen of the general drift of 
 Fourier's Code of Nature, and Mr. Kaufmann evidently intends that his readers shall think 
 ot the many mischievous inclinations of neglected and thence perverted children — and that 
 Fourier and his adherents approve of such like inclinations, and tell such children to follow 
 them. That their mission in life is to set fire to hay-ricks, upset trains, torture cats and dogs, 
 and kick all weaker than themselves, whenever a safe opportunity presents itself! Mr. 
 Kautmann does not say barefacedly that-Z/z^j/ is precisely the Code of Nature Fourier and his 
 adherents intend should be followed, lest the monstrosity should shake his readers' belief in 
 himself, but insinuates that it is near about that ! 
 
 General Drift continued. 
 " Your natural instincts will attract you towards those callings for which you are 
 destined." 
 
 Stri5lure. 
 Nothing wrong in the mere wording of this, but in its connexions the passage is simply 
 ironical. Fourier, viz., says that the natural instinHs of children, are instinSis of occupation — and 
 that if provided with the occupation or occupations suited to their sex, age and aptitudes — under 
 instruElors — each and all will be attra^ed towards those callings for which nature in giving 
 the aptitudes has destined them ; and the possibility of following which, the Phalanx-Type of 
 Social-Industrial Organization provides for. But Mr. Kaufmann says nothing of all this. 
 He leaves his readers to infer that Fourier and his adherents are addressing the waifs and 
 strays of this or that parish, whose naturally good instincts have gone astray into thieving and 
 similar lines of attraftion, and are re-commending them to persist in their evil wavs. 
 
 Z9
 
 Vocabulary — hidex. 
 
 General Drift continued. 
 " Your feelings will guide you in the pursuits of those objeds which are most desirable in 
 your particular case." 
 
 Stricture. 
 Yes, Mr. Kaufmann, if amidst some Phalanx-Type of Social-Industrial surroundings, but 
 the chances may be much against such guidance being of the right sort, if amidst ordinary 
 parish surroundings. The feelings of the waifs and strays of such often guide them to 
 appropriate that which is most desirable in their particular case, but does not rightfully belong 
 to them. 
 
 General Drift continued. 
 " V^ariety of dispositions will thus call forth variety of pursuits and the general effeft will 
 be harmonious aftion and complete satisfaftion throughout the Universe." 
 
 Stri^ure. 
 Quite so, Mr. Kaufmann, if you mean that the variety of dispositions which nature 
 provides has been trained in Phalanx-Type Social-Industrial Organizations throughout the 
 Universe — and the variety of pursuits called forth provided with an adequate correspondent 
 field of exercise — but quite otherwise if no account taken of the variety of dispositions, and 
 no field of exercise provided for any. 
 
 33. G. IV. Author-ship-Mind-Means. Secondary Bi-Polar Axis of the Com- 
 parisons-of-Synthesis, with Writing and Reading as its Negative and Positive Poles. 
 
 " Taught as we are to read and write in early childhood, we hardly realise the place this 
 wondrous art fills in civilised life, till we see how it strikes the barbarian who has not even a 
 
 notion that such a thing can be Yet the art of writing, mysterious as it seems to such, 
 
 was itself developed by a few steps of invention, which if not easy to make, are at any rate 
 easy to understand when made. Even uncivilised races have made the first step that of 
 
 piLlure-ivriting Beginning at this primitive stage, it will be possible to follow thence 
 
 through its whole course the history of writing and printing." — E. B. Tylor's Anthro- 
 pology, p. 167. 
 
 "The same striving after outward expression which necessarily produced spoken language 
 as its primary effedl, led in course of time to the invention of letters., or writing, as a more 
 durable manifestation of the thoughts ; which was, however, strictly artificial, and must there- 
 fore be carefully distinguished from the natural language which necessarily preceded it. The 
 first writing was not alphabetical ; each symbol was an independent and significant term, and 
 
 40
 
 Vocabulary — Index, 
 
 the huge masses of stone which they set up for monuments, the walls and temples which they 
 built, and the rude figures which they carved and painted upon them, were each and all of 
 them distindt words. The pyramids, arches, and obelisks on which the traveller still gazes 
 with wonder, the ruins of Egypt, Babylon, and India, are not merely .... the irregularities of 
 vain-glory, the wild enormities of ancient magnanimity ; — they are the huge chronicles by 
 which the men who built them tell to posterity the wonderful history of their industry and of 
 their art — the writing of a race of giants, traced with enduring charaSfers on the great page of 
 nature, which neither the rage of the elements, nor the passions of men, nor even the slow 
 sure hands of time have been able as yet to convert into a palimpsest. The primary impulse 
 to these rude writings was a hankering after durability, a desire to leave a lasting memorial 
 of their history, which should at the same time serve as a rallying point to their descendants." 
 — Donaldson, New Cratylus, p. 73. 
 
 " ' The author,' said Lord Beaconsfield on one occasion, ' is a being with a predisposition 
 which with him is irresistible, a bent which he cannot in any way avoid, whether it drags him 
 to the abstruse researches of erudition, or induces him to mount into the feverish and turbulent 
 atmosphere of imagination.' This sense of a quasi-exterior pressure and compulsion is 
 attested by more than one child of genius. In some cases, more particularly, perhaps, among 
 ' tone poets,' we find this mastery of the individual mind by the creative impulse assuming the 
 striking form of a sudden abstradlion of the thoughts from the surroundings of the moment. 
 And throughout the whole of the creative process, the will, though, as we have seen, exercised 
 in a peculiarly severe effort, is not exercised fully and in its highest form. There is no 
 deliberate choice of adtivity here. "The man does not feel free to stop or to go on. On the 
 contrary, the will in this case is pressed into the service of the particular emotion that strives 
 for utterance, the particular artistic impulse that is bent on self-realisation." — Nineteenth 
 Century Review, " Genius and Insanity," June, 1885. 
 
 B. 
 
 34. D.I. Beauty. Pivot of the " Perspicacity of Sight," or Centre of intercrossing of 
 Man's Spirit-Hopes of Light and Vision, and Co-ordinate Mind-Paintings of Fancy and View. 
 
 " An WVfavoured thing, sir, but mine own." 
 
 " Metaphysical speculation in aesthetics centres about the objedlive nature of beauty, and 
 arises somewhat in the following manner: — The appreciation of the beautiful is a mode of 
 perception. In estimating a beautiful landscape or a beautiful statue, the mind perceives the 
 
 41 L
 
 Vocahula ?y — hidex. 
 
 beauty as a property of the objeft. Now we find that it is not a simple property of matter 
 known through one particular class of sensations, as colour : and the question arises, what it 
 really is in itself, whether inseparable from matter, or something superior to it, and if so, how 
 revealed through it. The direftions of this inquiry have been almost as numerous as the 
 systems of metaphysical thought." — Enc. Brit, (jth Ed. " Msthetics." 
 
 35. F. II. Being, p.p. of Man's Spirit-Substance. 
 
 36. „ „ (Doctrine of), p.p. of Theory. 
 
 37. E. I. Blood (One), n. p. of Man's Incarnating-Spirit. 
 
 38. „ „ (Kinship-Spirit-of-the). n. p. of the Social-Code-of-Humanity. 
 
 39. C. II. Body. n. p. of Spirit-Personalities. 
 
 40. „ „ (Relaxation of), n. p. of Social- Variety. 
 
 41. D. II. Breeding (Good). Major Diagonal-Mode-Means of Refinement, or 
 Correlative of Man's Spirit-Subsistence of Nourishment and Nurture; and having as its 
 Negative and Positive Poles, the Pabulum-of -Nourishment, and Regimen-o(-^\irt\xrt. 
 
 " Oft find we, too, that various frames demand 
 As various viands'; and that what to some 
 Seems harsh and hateful, some perpetual deem 
 Delicious most; while e'en so vast, at times, 
 The strange discordance, that what poisons this 
 To that proves healthful, and prolongates life." 
 
 Lucretius, book iv., 94 b.c. 
 
 42. E. IV. Brother-hood. p. p. of Companion-ship-Spirit. 
 
 43. „ „ „ (Congeniality-of). p. p. of Social-Community. 
 
 44. G. IV. Calculation, p. p. of Arithmetic. 
 
 45. „ „ (Rules of), p. p. of Symmetry. 
 
 46. E. IV. Capacity, p. p. of Spirit- Notions. 
 
 47. „ ,, (Axioms-of). n. p. of Ideality. 
 
 4i
 
 Vocabulary- — Index. 
 
 48. C. II. Characters (Mind). Secondary Bi-Polar Axis of the Duality (Male- 
 Female) of Individualism, with Aptitude and Disposition as Negative and Positive Poles. 
 
 The word Charafter is derived from the Greek " charakter" from charasso, to sharpen, 
 cut, or engrave ; and signifies a mark impressed on a person or thing by which it is 
 distinguished from others. Thus, although every human being has many passional 
 tendencies, the mark which more especially distinguishes each from each, and affords the 
 means of classification, is impressed by the dominance or ruling of one or more over the others, 
 as shown by disposition and preferred occupation. 
 
 " On different senses different objedls strike ; 
 Hence different passions more or less inflame, 
 As strong or weak, the organs of the frame ; 
 And hence one Master Passion in the breast, 
 Like Aaron's serpent, swallows up the rest." — Pope. 
 
 49. D.I. Charm, n. p. of Mind-Magic. 
 
 50. „ „ (Technicality-of). n. p. of Skilful-ness. 
 
 51. D. II. Cheer (Good), n. p. of Mind-Dietetics. 
 
 52. „ J, (Food-of). n. p. of Right-Living. 
 
 53. C. V. Civilisation, n. p. of Spirit-Progressiveness. 
 
 54. „ „ (Utopias-of). n. p. of Social-Perfedtion. 
 
 55. B. V. Classification. Minor Diagonal-Mode-Means of the Pivotal "Analogy " 
 (PI. II.), or Correlative of a Mind-Methods of Analysis and Synthesis Concomitant of the 
 Spirit-Inferences of Indudiion and Dedudlion ; and having thence also as its Negative and 
 Positive Poles, a Contrasts-of-Analysis, Concomitant of the Implications-of-Indudtion ; and a 
 Comparisons-of-Synthesis, Concomitant of the Explications-of-Deduftion. 
 
 " Classification (where arrangement and distribution are the main object) is a contrivance 
 
 for the best possible ordering of the ideas of objeds in our mind ; for causing the ideas to 
 
 accompany or succeed one another in such a way as shall give us the greatest command over 
 
 our knowledge already acquired, and lead most diredly to the acquisition of more. The 
 
 general problem of classification, in reference to these purposes, may be stated as follows : — 
 
 to provide that things shall be thought of in such groups, and those groups in such an order, as 
 
 will best conduce to the remembrance and ascertainment of their laws." — Mill's Logic, b. iv. 
 
 chap. vii. § i . 
 
 * 
 
 43
 
 Vocabulary — Index. 
 
 Consider the application of this statement to the case of the Diagrammatic Plates, and 
 their Word-Idea-Groupings, or with reference to the provision thus made, for the ascertain- 
 ment and remembrance of their most fundamental laws. 
 
 56. B. I. Collectivity, p. p. of Man's Spirit-Spontaneity-Means. 
 
 57. „ „ Trinity-(Male-Female-of). p. p. of Society. 
 
 58. B. IV. Common-Sensf. n. p. of Mind-Refledions. 
 
 59. „ „ (Retentions-of). n. p. of Memory. 
 
 60. E. I. Common-Weal. p. p. of Incorporating-Mind. 
 
 61. „ „ (Equity-ship-Mind-of). p. p. of the Industrial-Code- 
 of Humanity. 
 
 62. E. I. Common-Wealth, n. p. of Incorporating-Mind. 
 
 63. ,, „ (Justice-ship-Mind-of). n. p. of the Industrial 
 Code-of-Humanity. 
 
 64. E. IV. Community. Pivot of the " Sympathy-of- Friend-ship " or centre of Inter- 
 crossing of the Companion-ship-Spirit of Fellowship and Brotherhood, and its Co-ordinate 
 Mind Qxonomics of Co-operation and Edification. 
 
 " Friendship and the just ' appear, as was said at first, to be conversant with the same 
 things, and between the same persons ; for in every Community there seems to exist some kind 
 of just and some kind of friendship. Thus soldiers and sailors call their comrades friends, 
 and so likewise those who are associated in any other way. But as far as they have anything 
 in common, so far there is friendship; for so far also there is the just. And the proverb, 
 that the property of friends is common, is corredl; for friendship consists in community: and to 
 brothers and companions all things are common, but to others, certain definite things, to some 
 more, to others less; for some friendships are stronger, and others weaker." — Aristotle's 
 Ethics, Y'- 219. By A. W. Browne, M.A. Bohn's Classical Library. 
 
 65. E. IV. Community (Social). Major Diagonal Mode- Means of the Sympathy- 
 of-Friendship, or Correlative of the Companion-ship-Spirit of Fellow-ship and Brother-hood, 
 and having as its Negative and Positive Poles, the Conviviality-of-Fellowship , and Congeni- 
 ality -of -Brother-hood. 
 
 The following extradt from a paper on the advantages of Co-operative-House-holding 
 
 ' " The political good is justice ; for this, in other words, is the interest of all." — Aristotle's Politics, b. iii. ch. xii. 
 
 44
 
 Vocabulary — Index. 
 
 (Conviviality-of-Fellow-ship) may be considered as the thin end of a wedge, which is being 
 daily driven more and more home in the direftion of the Social Community of the Diagram: — 
 
 " For some years past the growing expense and troubles of ordinary house-keeping have 
 driven thoughtful people to consider whether the great principles of Association and Co- 
 operation are not as applicable to domestic as to commercial undertakings. To-day the 
 existence of several more or less successful attempts to carry the idea into pradice shows that 
 the subjedl has outgrown its purely speculative phase, and is therefore entitled to be considered 
 one of the praSiical problems of the age. 
 
 " Notwithstanding, however, that there is a great and fast-growing interest taken in the 
 subjed:, more especially by harassed and weary housekeepers, there is still no little miscon- 
 ception abroad as to the charader and scope of Co-operative housekeeping, not only on the 
 part of the public, but even on the part of some of those who have pracflically tried to solve 
 the problem. 
 
 " The misconceptions most prevalent with the public seem to have arisen partly through 
 the fault of those who have advocated the scheme as primarily a social or even Socialist reform 
 or revolution, which has been quite sufficient to excite the prejudices and antagonism of 
 numbers; and partly from the natural instind: on the part of those to whom the idea is newly 
 presented to judge the new scheme by past experience of no inviting kind acquired in ordinary 
 boarding-houses, hotels, or barracks. On the other hand, those who have made unsuccessful 
 or partially successful experiments have altogether overlooked, or insufficiently apprehended at 
 least, some of those conditions which I hope in the present essay to show are absolutely 
 essential to the successful working of the system. My objedt is to present the inception and 
 gradual growth of the scheme merely as the application of well-known economical principles 
 to domestic living, from which indeed, as from the introdudion of steam, certain social 
 advantages may or may not incidentally arise, but which are not necessary to its success. 
 
 ^estions of general administration and other conne^ed matters having been discussed^ 
 Mr. Fisher concludes as follows : — 
 
 " I have now endeavoured to describe, as shortly and clearly as possible, the natural rise 
 and growth of the idea of Co-operative Housekeeping, showing that it is no Socialist Utopia, 
 but merely the application of modern economical principles and mechanical appliances in a 
 somewhat new diredion. I have sought to demonstrate that the conditions absolutely essential 
 to success are, first, largeness of scale ; secondly, the retention of domestic privacy by separation of 
 the board and dwelling departments ; and thirdly, its administration on at least modified co-opera- 
 tive, and not on purely commercial principles. These conditions are, I believe, equally demanded 
 by, and equally applicable to all stages of the system, from the establishment of Co-operative 
 Kitchens up to the creation and administration of that ideal Co-operative Mansion of the, I trust, 
 
 45 M
 
 Vocabulary — Index. 
 
 not very distant future, which, presenting to the world an imposing and even splendid exterior, 
 shall offer to its one or two thousand members the individual enjoyment of a great variety of 
 dwellings, differing in the number, size, and position of their rooms according to the wants, 
 taste, and means of their tenants, together with the common enjoyment of spacious, w^ell- 
 warmed, well-ventilated halls, corridors, and staircases, of lifts, of the services of porters, 
 commissionaires, and call-boys, of firemen and watchmen; which shall offer the means of 
 using a steam laundry, a special post and telegraph office, of Turkish and other baths and 
 lavatories, of a kinder-gar ten, and of an hospital suite ; which shall offer the opportunity 
 of enjoying large and small drawing and dining-rooms, of music, dancing, and card-rooms, of 
 libraries and reading-rooms, of smoking and of billiard-rooms, in which the individual 
 members and families may either enjoy more completely than is now possible that amiable 
 social isolation and exclusiveness which we are told is so dear to the true Briton; or, on the 
 other hand, may, without extra trouble or expense, enjoy as much as they wish of the society 
 of their fellow-members — t/ie whole, if conducted on true co-operative principles, to he obtained 
 at a smaller cost than ive noiv pay for our unsatisfactory dwellings and servants, and with the 
 further gain of an almost complete freedom from household cares. 
 
 " It is asserted that English people are too conservative to adopt so fundamental a 
 revolution in the ideas of dwellings and housekeeping. I answer, the fafts show the contrary. 
 Not only are great numbers of people, some from necessity, others from choice, more and 
 more living in boarding-houses, hotels, and flats, but the continued success of the well-known 
 mansions in Grosvenor Gardens for the past ten years, of the kindred erections in Viftoria 
 Street and elsewhere, which are being repeated, with modern improvements on a considerable 
 scale, as well as the great success of the vast pile at Oueen Anne's Gate, is sufficient proof 
 that the British public is ready largely to avail itself of such dwellings and style of living as 
 more or less closely approach the idea of Co-operative Housekeeping, which it has been my 
 objed rather to put on a practical basis than to argue its advantages at length. 
 
 " Though I have discussed the question in this essay as if it were one purely affefting the 
 upper middle and upper classes, with whom it must probably begin, yet the system is even 
 more desirable for the lower middle and lower classes, who are, I believe, relatively more 
 wastefully lodged and fed than their richer neighbours. It is true that the less educated are 
 more prejudiced and less capable of clubbing together than the better educated classes: but, 
 judging from the success which has attended the efforts to get the artisans to give up their 
 little homes or hovels for homes in blocks, it will not, I venture to say, be very long before 
 they will see the economic advantages of a common kitchen, and the social advantages of a club- 
 room, which would probably prove a successful and healthy rival to the public-house. ... In 
 conclusion I venture to say that I have the strongest reasons for believing that if the public 
 can only once fairly grasp the idea that Co-operative Housekeeping is no social chimera, but 
 is merely a recombination of the soundest and most successful fafts, it will not be long before 
 Co-operative Mansions are not only very common, but will be regarded as among the very 
 
 46
 
 Vocabulary — I?idex. 
 
 best investments in real property." — Nineteenth Century Review, Sept. 1877, "The Pradical 
 Side of Co-operative Housekeeping." 
 
 66. E. IV. Community (Industrial). Minor Diagonal Mode- Means of the Sym- 
 pathy-of- Friend-ship, or Correlative of a Mind CEconomics of Co-operation and Edification, 
 Concomitant of the Companion-ship-Spirit of Fellow-ship and Brother-hood ; and having thence 
 as its Negative and Positive Poles, a J oint-Stock-of -Co-operation, Concomitant of the Con- 
 viviality-of-Fellow-ship, and a 'Joint-Interests-of-Edification, Concomitant of the Congeniality- 
 of-Brother-hood. 
 
 "Seldom have popular interest and sympathy been more strongly stirred in regard to any 
 great national evil than in the recent agitation concerning the habitations of our poorer classes 
 in London and other large cities. The first point, no doubt, was to compel attention to the 
 
 existing state of things It is something gained to have made it impossible any longer to 
 
 shut one's eyes to the fafts. But the next point is to make equally evident the uselessness of 
 such exposure, or of the sternest denunciations, and even of the most stringent benevolent and 
 legal measures for reform, unless practical steps are at once taken for remedying the evils by 
 removing their causes 
 
 " The remedy, unquestionably, seems to be to turn back the tide from town to country 
 by finding employment for its seekers, profitable to themselves and the community, where 
 they can be decently housed and fairly well remunerated. This can be done by two methods : 
 First, by employment in cultivating Co-operative Farms, or by cottage farms and allotments, 
 
 on the land which at present in many districts seems hkely to go out of cultivation 
 
 Secondly, by providing, indoors as well as out of doors, industrial occupation for those who 
 desire to have it when thus settled on the land. // is in the combination of various trades and 
 manufactures (which can be carried on indoors by persons of various ages and both sexes) 
 with outdoor occupations that the solution of our difficulties may be found ,• for the two employ- 
 ments, naturally, profitably, and healthfully supplement one another. There is no earthly 
 reason why a large number of trades now carried on in close, reeking quarters, amid intolerable 
 physical and moral evils, should not be followed in the pure air and wider space of' Village- 
 Communities,' except the utterly insufficient reason that various capitalists have at present 
 got their establishments in London and its suburbs. The workers must be near their work, 
 but their work may also be brought near to them. Are not chairs just as well made in High 
 Wycombe as they could be in Old Street Road, Finsbury ? and are not the men and women, 
 boys and girls, engaged in the manufafture there, far happier, healthier, and under incom- 
 parably better moral conditions than in the back slums of Bermondsey .' Why should not a large 
 amount of cabinet-making, wood-carving, watch-making, tailoring, shoe-making, envelope- 
 making, papier-mache work, rope-making, canvas-bag and sack-making, book-binding, etc., 
 be done in villages, where the workers could be decently housed, could supplement their 
 
 47
 
 Vocabulary — Index. 
 
 wages and promote their physical and moral well-being by occasional gardening, or by 
 supplying the great demand for fowls and eggs, attending to a dairy, cultivating vegetables, 
 fruit-trees, and even making 'jam'? Paper-making, straw-plaiting, and lace-making have 
 long been country manufacftures, printing is frequently now relegated to country towns. It has 
 never been found necessary that the glove manufadiure should be carried on in great cities ; 
 and in the little Somerset town of Yeovil the glovers have found gardens and ' allotments ' 
 both useful and pleasant. When, owing to bad seasons, sickness and death among stock, 
 falling markets, etc., the cottage farm or garden makes poor returns, the indoor manufafture 
 may be specially remunerative, or at all events compensatory, and vice versa ; while in winter, 
 when there need be very little to do on the bit of land, the handicraft would be a great 
 resource. In short, the alterations of the seasons, of the weather, of day and night, the value 
 of out-door exercise for those much engaged in sedentary occupations, the general need, in 
 fad:, of a compensation-balance in our social arrangements as well as in a chronometer — all 
 point to some such methods as are now suggested to bring our industrial arrangements into 
 harmony with the designs of Providence — methods that would relieve at once the congestions 
 in our large towns and the crying wants of those who, alike in the country and the towns, ask 
 for work that they may live, and ask to live near their work. The tide of population must 
 be turned back from the cities to the fields, and remunerative work secured in conjuni5lion 
 with healthy, decent dwellings 
 
 " In a village community not only would one of the greatest hindrances in London to 
 domestic happiness be obviated, viz., the great distances that must be travelled by workmen 
 to their work if they escape from crowded neighbourhoods, but the same is true with regard to 
 re-creation and instrudion. The ledlure and concert-hall, public-library, technical and other 
 classes, baths and wash-houses, cricket and football grounds, fives' courts, workmen's social 
 clubs, meetings for business, places of worship, might all be within a short distance from the 
 home. The clubs and concert-halls, moreover, would render public-houses and music-hall 
 drinkeries unnecessary, and one of the greatest sources of temptation, of pauperism, insanity, 
 and crime, would thus be cut off". .... 
 
 " But how are we to begin realising all these pleasant visions ? What is the first 
 immediate step to ' turn the tide ' ? Get the land of course whereon to build your village, 
 and then i>uild there instead of in London or in large towns. The waste ground in London 
 can generally be much more profitably employed than for workmen's dwellings, and that is 
 one great source of delay and expense in providing them. Then to afford shelter for the 
 workmen engaged in building cottages, to relieve the immediate terrible state of things in 
 London, and to give time for clearing away the rookeries, ered; huts and pitch tents for all 
 who are willing to come into the country during the summer months as fast as employment 
 can be given them on the land, or otherwise. Take the hop-picking season as evidence of the 
 willingness of the London poorer classes to 'rough it' for a time in order to obtain a living ; 
 and then look back to the admirable skill and fertility of resource with which outdoor 
 
 48
 
 Vocabulary — Index. 
 
 employment was found for Lancashire cotton-spinners in the cotton famine, as well as to the 
 rapidity with which 100,000 men were hutted in the Crimea, and no insignificant number at 
 Aldershot. Have we lost all our Teutonic organising power ? 
 
 " But the basis of any movement for the objeds now advocated of course is Capital. 
 Will that be forthcoming ? We do not think there need be the slightest doubt on the score. 
 If the various societies, companies, and trusts now employed in ' improving or increasing ' the 
 dwellings of the poor would begin devoting only a portion of their funds to build in rural 
 instead of in metropolitan distridls, and ereding comfortable village homes in the midst of gardens 
 and farms for those who want both work, and homes, the tide of population now putrefying 
 in foul and miserable 'slums' under the unnatural accumulation there of labour, pauperism 
 and crime, would be rolled back from town to country, and the root of the mischief would 
 
 be cut " — Re-housing of the Industrial Classes ; or. Village Communities versus Town 
 
 Rookeries, by Rev. Henry Solly. 
 
 67. E. IV. Companion-ship-Spirit. Primary Bi-Polar Axis of the Sympathy-of- 
 Friend-ship, with Fellow-ship and Brother-hood as its Negative and Positive Poles. 
 
 We say such and such are great companions, or grezt friends, indifferently. Also, if boys, 
 that they are p\ay-fellows, and finally perhaps, quite like brothers. 
 
 Companionship signifies moreover literally " a breaking and eating of bread together," 
 and the breaking and eating of bread together may indeed be considered as the especial 
 charaderistic of fellowship and brotherhood, and although Webster derives the word from con 
 and pannus, a cloth or flag, and makes a " companion " one who is under the same standard, the 
 difference is of no moment, for soldiers and sailors constantly break and eat bread together. 
 
 68. F.I. Comprehension, p. p. of Man's-Under-standing-Spirit. 
 
 69. ,, „ (Trust of), p. p. of Faith. 
 
 70. B. I\\ Conception, p. p. of Spirit-Conscious-ness. 
 
 71. „ „ (Grasp of), p. p. of Attention. 
 
 72. E. III. Conjugality (Mind of). Secondary Bi-Polar Axis of the Caress-of- Love, 
 or Co-ordinate of the Sex-Spirit of Tender-ness and Attachment, and having Pairing and Toke 
 as its Negative and Positive Poles. 
 
 Conjugalis = one united to another, husband or y^ife—Jugum a yoke. 
 
 "The relations of the sexes among animals seem to be determined chiefly by the 
 requirements of their ofi^spring. Where a nest is to be built, and a young family fed for a 
 considerable period, the male and female mate, work, watch, and care for them together. . . . 
 
 49 ^
 
 Vocabulary — Index. 
 
 Children are the most helpless of all young creatures, and require the care of parents for the 
 longest period .... and it will thence be readily understood how the ' Yoke '-of-Conjugality 
 may be made to weigh more or less heavily on the Primary Sex-Spirit according as the 
 Conditions in which it is borne are those of the ' frac5tional ' or those of the 'integral' 
 family." 
 
 73. F. V. Connotation (Mind). Secondary Bi-Polar Axis of the Recolledtions-of- 
 Thought, or Co-ordinate of the Spirit-Meditations of Consideration and Contemplation, and 
 having ObjeSf and Subject as its Negative and Positive Poles. 
 
 The terms Consideration and Contemplation, the Negative and Positive Poles oi Meditation, 
 are both borrowed from augury, meaning, to mark out the boundaries of a templum or place of 
 observation by the stars (sidus-sideris). 
 
 Connotation's poles, on the other hand, or those of objeii and subje^, as " marking out the 
 fundamental and most thorough-going antithesis in philosophy, we owe, among other 
 important benefits, to the schoolmen, and from the schoolmen the terms passed, both in their 
 substantive and adjedive forms, into the scientific language of modern philosophers. Deprived 
 of these terms, the Critical Philosophy, indeed the whole Philosophy of Germany and France, 
 would be a blank." — Sir W. Hamilton, Ninth Lecture on Metaphysics. 
 
 " Language has, in fadl:, been throughout its development moulded to express all things 
 under the fundamental relations of Subject and Obje^, just as much as the hand has been 
 moulded into fitness for manipulating things presented under this same fundamental relation ; 
 and, if detached from this fundamental relation, language becomes as absolutely impotent as 
 an amputated limb in empty space."- — Herbert Spencer's Principles of Psychology, vol. ii. 
 
 P- 33S- 
 
 " The sciences, one and all, deal with a world of objecfls, but the ultimate fa<5t as we 
 know it is the existence of an objeft for a subjecft. Subjeif-objeSf, knowledge, or more widely, 
 self-consciousness with its implicates — this unity in duality is the ultimate aspedt which reality 
 presents. It has generally been considered, therefore, as constituting in a special sense the 
 problem of philosophy. Philosophy may be said to be the explication of what is involved in 
 this relation, or, in modern phraseology, a theory of its possibility. Any would-be theory of 
 the universe which makes its central fadt impossible, stands self-condemned. On the other 
 hand a sufficient analysis here may be expeifted to yield us a statement of the reality of things 
 in its last terms, and thus to shed a light backwards upon the true nature of our subordinate 
 conceptions." — Encyclopedia Britannica, "Philosophy," p. 793. 
 
 74. B. IV. Consciousness (Spirit). Primary Bi-Polar Axis of the Instinft-Means- 
 of-Place, with Perception and Conception as its Negative and Positive Poles. 
 
 50
 
 Vocabulary — Index. 
 
 " In its higher forms, Instinft is probably accompanied by a rudimentary Consciousness. 
 There cannot be Co-ordination of many stimuli without some ganglion through which they 
 are all brought into relation. In the process of bringing them into relation, this ganglion 
 must be subjed to the influence of each, must undergo many changes. And the quick 
 succession of changes in a ganglion, implying as it does perpetual experiences of differences 
 and likenesses, constitutes the raw material of consciousness. The implication is, that as fast as 
 InstinSi is developed, some kind of Consciousness becomes nascent." — Herbert Spencer's 
 Principles of Psychology, vol. i. part iv. chap. v. p. 195. 
 
 "All theories of the human mind profess to be interpretations of consciousness : the 
 conclusions of all of them are supposed to rest on that ultimate evidence, either immediately 
 or remotely. What consciousness direftly reveals, together with what can be legitimately 
 inferred from its revelations, compose by universal admission all that we know of the mind, or 
 indeed of any other thing. When we know what any philosopher considers to be revealed in 
 consciousness, we have the key to the entire character of his metaphysical system." — Mill's 
 Examination o/Sir W. Hamilton's Philosophy, cha.p. viii. p. 132. 
 
 " Consciousness may be considered as the leading term of mental science ; all the most 
 subtle distin<5tions and the most debated questions are unavoidably connefted with it."- — Bain's 
 Mental and Moral Science, Appendix E. 
 
 " All that we know comes to us in what we call mind or consciousness. We may differ 
 as to what mind is — as to the origin of this strange thing, or power, or organism, or mode of 
 existence, which we call consciousness, and as to the gradations in which it may be found 
 aftually appearing up to man, or may be imagined as ascending beyond man. Nay, we may 
 differ even as to the ultimate scientific necessity of that distinftion between mind and matter, 
 soul and body, which has come down sanftioned by immemorial usage, and pervades all our 
 language. But we all talk of mind ; nor, with whatever reserve of liberty to speculate what 
 it is, or how it came to be, can we do otherwise. Nothing is known to us except in and 
 through mind. It is in this consciousness, which each of us carries about with him, and which, 
 be it or be it not the dissoluble result of bodily organisation, is thought of by all of us not 
 under any image suggested by that organisation, but rather as a great chamber or aerial 
 transparency, without roof, without walls, without bounds, and yet somehow enclosed within 
 us, and belonging to us — it is within this chamber that all presents itself that we can know or 
 think about. Except by coming within this chamber, or revealing itself there, nothing can 
 be known." — Masson's '■'■Recent British Philosophy," chap. ii. p. Ji. 
 
 75. F. V. Consideration, n. p. of Spirit-Meditations. 
 
 76. „ „ (Problems-of). n. p. of Imagery. 
 
 77. „ Contemplation, p. p. of Spirit-Meditations. 
 
 78. „ „ (Theorems-of). p. p. of Imagery. 
 
 51
 
 Vocab ulary — I fid ex. 
 
 79. C. IV. Content, p. p. of Equanimity-ship. 
 
 80. „ „ (Glee-of). p. p. of Industrial-Happiness. 
 
 81. E. IV. Co-operation, n. p. of CEconomics. 
 
 82. „ „ (Joint-Stock-of). n. p. of Industrial-Community. 
 
 8j. G. IV. Co-ordination, n. p. of Differentiation-Spirit. 
 
 84. „ ,, (Axes-of). n. p. of Symbolism. 
 
 85. ,, Correlation, p. p. of Differentiation-Spirit. 
 
 86. ,, „ (Diagonals-of). p. p. of Symbolism. 
 
 87. G. II. CosMo-GONY. Major Diagonal-Mode- Means-of "Science," or Correlative 
 of the Spirit-Nature of Matter and Motion, and having as its Negative and Positive Poles, 
 the Chemistry-of-Matter, and Physics-of-Motion. 
 
 " The effed; of the discovery of the mechanical equivalent of heat upon the progress of 
 Science may be described as incalculable. At once the dynamic theory of heat was established, 
 and that of all the other so-called imponderables was almost taken for granted. The whole 
 universe appeared now to arrange itself into two great categories, viz. of Matter and its 
 Motions — Matter with its properties the object of Chemistry, and Force or Motion that of 
 Physics." — Life and the Equivalence of Force, p. 35, by J. Drysdale, M.D. 
 
 88. G. II. CosMo-LOGY. Minor Diagonal-Mode-Means-of " Science," or Correlative 
 of a Mind-Mechanics of Statics and Dynamics, Concomitant of the Spirit-Nature of Matter 
 and Motion ; and having thence also as its Negative and Positive Poles, a Weight of Statics, 
 Concomitant of the Chemistry-of-Matter ; and a Measure-of-Dynamics, Concomitant of the 
 Physics-of-Motion. 
 
 "Professor Liebig says: 'The great distindlion between the manner of proceeding in 
 chemistry and natural philosophy is that one iveighs, while the other measures. The natural 
 philosopher has applied his measures to nature for many centuries ; but only for fifty years 
 have we attempted to advance our natural philosophy by weighing. For ail great discoveries 
 chemistry is indebted to the balance, that incomparable instrument which gives permanence to 
 every observation, dispels all ambiguity, establishes truth, deteds error, and guides in the true 
 path of indudtive inquiry.'" — Youman's Chemistry, part i. chap. i. 
 
 52
 
 Vocabulary — Index 
 
 D. 
 
 89. B. V. Deduction, p. p. of the Inference-Spirit. 
 
 90. „ „ (Explications-of). p. p. of Generalisation. 
 
 91. E. IV. Definition, n. p. of Mind-Proposition. 
 
 92. „ „ (Facts-of), n. p. of Reality. 
 
 93. E. II. Deontology (Mind). Secondary Bi-Polar Axis of Philanthropy's 
 Charity -of-Kind-ness, or Co-ordinate of the Spirit- Ethics of Habit and Duty ; and having 
 PraBice and Precept as its Negative and Positive Poles. 
 
 " The ancient Pythagoreans defined virtue to be "E^tj tou Siovro; (that is, the habit of 
 duty, or of doing what is binding), the oldest definition of virtue of which we have any 
 account, and one of the most unexceptionable which is yet to be found in any system of 
 philosophy." — Stewart, ASl. and Mor. Powers, vol. ii. p. 446; and Sir W. Hamilton 
 (Reid's Works, p. 510, note) has observed that ethics are well denominated deontology. 
 
 94. B.I. Desire, n. p. of the Two-fold Diagonal-Will- Freedom and Will- Necessity- 
 Mind-Motive-Means. 
 
 95. ,, „ (Pursuits of), n. p. of Industry. 
 
 96. „ Destiny. Pivot of the " Two-fold Diagonal- Will- Freedom and Will- 
 Necessity-Mode-Means." 
 
 "Speaking of man exclusively in his natural capacity and temporal relations, I say it is 
 manifest that man is by nature an end to himself, — that his Happiness and Perfeftion 
 constitute the goal of his aSiivity, to which he tends and ought to tend, when not diverted 
 from this, his general and native destination, by peculiar and accidental circumstances." — Sir 
 W. Hamilton's LeSlures on Metaphysics, p. 5. 
 
 ^^.^^^-^ 
 
 97. D. II. Dietetics (Mind). Secondary Bi-Polar Axis of the Susceptibility-of- 
 Taste, or Co-ordinate of the Spirit Subsistence of Nourishment and Nurture, and having 
 Good-Cheer and Good-Taste as its Negative and Positive Poles. 
 
 SZ o
 
 Vocabulary — Index. 
 
 " We contend that, as appetite is a good guide to all the lower creation — to the infant — 
 to the invalid, to the differently placed races of men, — and for every adult who leads a healthful 
 life, — it may safely be inferred that it is a good guide for childhood. It would be strange 
 indeed were it here alone untrustworthy." 
 
 Mr. Spencer [Education, p. 226), then goes on to show how children's love of sweets and 
 fruits should be attended to, since there is great reason to believe that they express needs of 
 the juvenile constitution, and throws the blame of their excesses when the opportunity is 
 afforded them, upon the negledl of a regular routine of supply. But which calls for the 
 remark, that if tastes are to be provided as the rule, with the cheer they deem good — numbers 
 will have to be brought together — in some such manner as treated of under the head of Social 
 Community (E. IV.), or as in the case of W. H. France's penny dinners. [Times, 19 Dec. 
 1885.) " Reasoning that as we wished to cater only for a very poor class it was necessary to 
 provide what that class required, and at a price within their means, I came to the conclusion 
 that a meal of better quality and greater variety than was offered at a penny was desirable. 
 Even in small families it oftens happens that some cannot eat this or that without inconvenience 
 and probable injury. JFith children at any rate, and until trained to bad habits, the palate gives 
 the keynote of what the stomach requires to nourish the body. By selling or giving that which 
 does not afford a welcome response to the call of the stomach, as interpreted by the palate, 
 food and time are wasted, and digestive organs are more or less worked in vain." 
 
 98. G. IV. Differentiation-Spirit. Primary Bi-Polar Axis of the Contrasts-of- 
 Analysis, with Co-ordination and Correlation as its Negative and Positive Poles. 
 
 " Pursuing an idea which Harvey set afloat, Wolff, Goethe, and Von Baer have established 
 the truth that the series of changes gone through during the development of a seed into a tree, 
 or an ovum into an animal, constitutes an advance from homogeneity of strudiure to hetero- 
 geneity of strudiure. In its primitive stage, every germ consists of a substance that is uniform 
 throughout, both in texture and chemical composition. The first step is the appearance of a 
 difference between two parts of this substance ; or, as the phenomenon is called in physiological 
 language, a differentiation. Each of these differentiated divisions presently begins to exhibit 
 some contrasts of parts ; and by-and-by these secondary differentiations become as definite as the 
 original one. This process is continuously repeated — is simultaneously going on in all parts of 
 the growing embryo; and by endless such differentiations there is finally produced that complex 
 combination of tissues and organs constituting the adult animal or plant. This is the history 
 of all organisms whatever. It is settled beyond dispute that organic evolution consists in a 
 change from the homogeneous to the heterogeneous. 
 
 " Now I propose ... to show that this law of organic evolution is the law of all evolution. 
 Whether it be in the development of the Earth, in the development of Life upon its surface, 
 
 54
 
 Vocabulary — Index. 
 
 in the development of Society, of Government, of Manufacftures, of Commerce, of Language, 
 Literature, Science, Art, this same advance from the simple to the complex, through successive 
 differentiations, holds uniformly. From the earliest traceable cosmical changes to the latest 
 results of civilisation, we shall find that the transformation of the homogeneous into the hetero- 
 geneous is that in which Evolution essentially consists." — H. Spencer's Principles of 
 Philosophy, p. 148. 
 
 99. B. n. Discernment-Means (Mind). Secondary Bi-Polar Axis of the Senses- 
 Means-of-Time, or Co-ordinate of the Spirit-Discrimination-Means of Taste and Smell ; and 
 having Hearing and Sight as its Negative and Positive Poles. 
 
 " I cannot apply the question of the existence of contrasts of taste and smell without 
 remarking the extreme difference that exists between these senses on the one part, and seeing 
 and hearing on the other. In all the perceptions of the two former, there is the conta<5t of 
 savoury and odorous bodies with the organ ; that is to say, always a physical, and frequently 
 a chemical adtion ; while, in the perception of colours and of sounds, there is never a chemical 
 aftion ; it is a simple impression that the eye receives from the light, — it is a simple vibration 
 that the ear receives from the sonorous body." — Chevreuil on Colour, p. 391. 
 
 100. B. II. Discrimination-Means (Spirit). Primary Bi-Polar Axis of the Senses- 
 Means-of-Time, with Taste and Smell as its Negative and Positive Poles. 
 
 " Taste is a peculiar sense attached to the entrance of the alimentary canal, as an additional 
 help in discriminating what is proper to be taken as food, and an additional source of enjoy- 
 ment in connexion with the first reception of the nutritive material. 
 
 " Smell, like Taste, is an important instrument in the discrimination of material bodies, 
 and therefore serves a high function in guiding our aftions and in extending our knowledge 
 of the world." — The Senses and the Intellect, Professor Bain, p. 147. 
 
 *^* " Cooking " is an additional mark of discrimination as a primary Sense-Means ; — and 
 the definition of Man as the " cooking animal " is said to have no exception. 
 
 " Taste and Smell are so blended, that odours are received as flavours. But the 
 
 greater physiological importance of Smell entitles it to the Positive Polar post." 
 
 101. C. II. Disposition, p. p. of Mind-Charafter 
 
 102. „ „ (Versatilities-of). p. p. of Industrial Variety. 
 
 103. E. II. Duty. p. p. of Spirit-Ethics. 
 
 104. ,, „ (Teaching-of). p. p. of Social Education. 
 
 55
 
 Vocabulary — I?idex. 
 
 105. G. II. Dynamics, p. p. of Mind-Mechanics. 
 
 106. „ ,, (Measure-of). p. p. of Cosmo-logy. 
 
 E. 
 
 107. E. IV, Edification, p. p. of CEconomics. 
 
 108. „ „ (Joint-Interests-of.) p. p. of Industrial Community. 
 
 109. E. II. Education. Pivot of the "Charity-of-Kind-ness," and Centre of Inter- 
 crossing of the Spirit-Ethics of Habit and Duty, and its Co-ordinate Mind-Deontology of 
 Pradice and Precept. 
 
 " The prima/ duties shine aloft like stars; 
 
 The charities that soothe and heal and bless, 
 
 Lie scattered at the feet of men like flowers." — Wordsworth. 
 
 " The human being is born and lives amidst scenes and circumstances which have a 
 tendency to call forth and strengthen his powers of body and mind ; and this may be called 
 the education of nature. But by education is generally meant the using those means of 
 development which one man or one generation of men may employ in favour of another. 
 These means are chiefly instruSlion, or the communication of knowledge to enlighten and 
 strengthen the mind ; and discipline^ or the formation of manners and habits. Instruftion and 
 discipline may be physical or moral, that is, may refer to the body or to the mind. Both, 
 when employed in all their extent, go to make up education ; which is the aid given to assist 
 the development, and advance the progress of the human being, as an individual, and as a 
 member of a family, of a community, and a race." 
 
 " Now 'tis the spring, and weeds are shallow rooted ; 
 
 Suffer them now, and they'll o'ergrow the garden, 
 
 And choke the herbs for want of husbandry." — Shakespeare. 
 
 I 10. E. II. Education (Social). Major Diagonal Mode-Means of the Pivotal 
 Education, or Correlative of the Spirit-Ethics of Habit and Duty, and having the Training-of- 
 Habit, and Teaching-of-Duty as its Negative and Positive Poles. 
 
 " Or meditate on the use of ' humanitas,' and (in Scotland at least) of the ' humanities ' 
 to designate those studies which are deemed the fittest for training the true humanity in every 
 
 56
 
 Vocabulary — Index. 
 
 man. We have happily overlived in England the time when it was still in debate among us, 
 whether education were a good thing for every living soul or not ; the only question which 
 now seriously divides Englishmen being, in what manner that mental and moral training, 
 which is society's debt to each one of its members, may be most efFeftually imparted to him. 
 Were it not so, did any affirm still that it was good for any man to be left with powers not 
 called out, and faculties untrained, we might appeal to this word ' humanitas ' and the use to 
 which the Roman put it, in proof that he at least was not of this mind, even as now we may 
 not slight the striking witness to the truth herein contained. By ' humanitas,' he intended 
 the fullest and most harmonious culture of all the human faculties and powers. Then, and 
 then only, man was truly man, when he received this, in so far as he did not receive this, his 
 ' humanity ' was maimed and imperfed ; he fell short of his ideal, of that which he was created 
 to be." — Archbishop Trench, On the Study of Words, Third Ledture. 
 
 III. E. II. Education (Industrial). Minor Diagonal Mode- Means of the 
 Pivotal " Education," or Correlative of a Mind-Deontology of Pradice and Precept, Con- 
 comitant of the Spirit-Ethics of Habit and Duty, and having thence also as Negative and 
 Positive Poles a Good-Works-of-PraSlice^ Concomitant of the Training-of- Habit, and a Good- 
 IVords-of-Precept, Concomitant of the Teaching-of-Duty. 
 
 " First, there must proceed a way how to discern the natural inclinations and capacities of 
 children ; secondly, next must ensue the culture and furnishment of the mind ; thirdly, the 
 moulding of behaviour and decent forms ; fourthly, the tempering of afFedions ; fifthly, the 
 quickening and exciting of observation and pradlical judgment ; sixthly, and the last in order, 
 but the principal in value — being that which must knit and consolidate all the rest— is the 
 timely instilling of conscientious principles and seeds of religion." — Wotton. 
 
 " It is one of the most striking peculiarities in the Harmonian System of Education that 
 no child is taught anything but at his own request. ... As soon as ever a child can walk, he 
 is allowed to go into the workshops, under proper superintendence. His astonishment and 
 delight may be readily imagined ; and at three or four years of age the peculiar bent of his 
 mind can already be discerned. Miniature tools and implements adapted to every age are to 
 be found in the workshops and farms. When he takes a fancy to any handicraft, \\t is placed 
 among other children a little older than himself, with a view to learning it, so that he may not 
 be discouraged by too great a difference in skill When fatigued by one employment, he 
 turns to another ; at one time acquiring a knowledge of carpentry, and at another of 
 husbandry, and so on with the rest. Pradice naturally precedes the study of the theory. 
 The use of machinery leads the learner to the science of mechanics ; the care of animals to 
 natural history ; a love of flowers and fruits to botany or agriculture. At each stage of his 
 progress the intimate connection between one branch of knowledge and another is pointed out, and no 
 
 SI p
 
 Vocabulary — Index. 
 
 sooner is his curiosity satisfied in one direSfion than it is excited in another. To encourage 
 studious habits, the information he desires is often adroitly refused ; he is told he will find 
 it in the library, to which he accordingly repairs with ardour. If at any time his interest 
 should flag, so that he becomes careless and inattentive, no punishment is inflicted. The 
 teachers simply suspend his instrudlion till curiosity is once more aroused. Besides all this, 
 however, the incentives to work are very great. Children are divided into numerous classes, 
 called by different names . . . through each of which they are obliged to pass successively. 
 These classes are again subdivided into three different degrees, and each degree and each class 
 possesses peculiar privileges that are ardently coveted. . . . The earlier education in Harmony, 
 being thus chiefly direded to the pradtical, or to the useful arts, and connecfled sciences, infant 
 labour even turns to profit, not only direftly, but also indiredtly, by the saving of the valuable 
 time now spent at a later period of life, when the faculties are less flexible, in acquiring a 
 trade. . . . 
 
 " The Harrnonians class the Kitchen and the Opera as among the most efiicient of 
 educational agencies. . . . The subjeft (of cookery) is pursued through all its branches : it 
 leads to the study of chemistry ; to the skilful culture of fruits and vegetables; to new and 
 improved methods of feeding stock, and to many other equally important matters. Every 
 Phalanx (Community) has an Opera of its own. Of the one thousand six hundred associates, 
 at least one thousand two hundred are fully qualified to take part in the representations." — 
 Fortnightly Review, November, 1872, Article " Fourier," by Arthur T. Booth. 
 
 112. D. I. Emotion, p. p. of Spirit- ^Esthetics. 
 
 113. ,, „ (Ingenuous-ness-of). p. p. of Ingenuity. 
 
 I 14. F. II. Empiricism. Minor Diagonal Mode- Means of the Pivotal " Know- 
 ledge," or Correlative of a Mind-Forms of Quantity and Quality, Concomitant of the Spirit- 
 Substance of Entity and Being, and having thence as its Negative and Positive Poles, a 
 Hypothesis-of-^antity, Concomitant of the Postulate-of-Spirit-Entity ; and an Ob-servation- 
 of-^ality. Concomitant of the Do<5trine-of-Spirit-Being. 
 
 "Among the Greek physicians those who founded their pradtice on experience called 
 themselves empirics (empeirikoi) ; those who relied on theory, methodists (methodikoi) ; and 
 those who held a middle course, dogmatikoi. The term empiricism became naturalized in 
 England when the writings of Galen and other opponents of the empirics were in repute, and 
 hence it was applied generally to any ignorant pretender to knowledge. It is now used to 
 denote that kind of knowledge which is the result of experience. Aristotle applies the terms 
 historical and empirical in the same sense. Historical knowledge is the knowledge that a thing 
 
 is. Philosophical knowledge is the knowledge of its cause, or why it is Empiricism 
 
 58
 
 Vocabulary — Index, 
 
 allows nothing to be true nor certain but what is given by experience, and rejefts all 
 
 knowledge a priori Empiricism as applied to the philosophy of Locke means that he 
 
 traces all knowledge to experience'^ — Fleming's Vocabulary of Philosophy. 
 
 115. C.I. Emulation, n. p. of Mind-Unanimity-ship. 
 
 116. ,, „ (Competition-of). n. p. of Industrial-Good. 
 
 117. C. IV. Energy (Spirit). Primary Bi- Polar Axis of the Pursuits-of-Desire ; 
 with Body-A5livity and Soul-Validity, as its Negative and Positive Poles. 
 
 " The wise and adlive conquer diffi:ulties 
 By daring to attempt them: sloth and folly 
 Shiver and shrink at sight of toil and hazard. 
 And make the impossibility they fear." — Rowe. 
 
 118. C.I. Enthusiasm, p. p. of Mind-Unanimity-ship. 
 
 119. „ J, (Zeal-of). p. p. of Industrial-Good. 
 
 120. F. II. Entity, n. p. of Spirit-Substance. 
 
 12 1. J, „ (Postulate-of). n. p. of Theory. 
 
 122. C. IV. Equanimity-ship (Mind). Secondary Bi-Polar Axis of the Pursuits- 
 of-Desire, with Well-being and Content as its Negative and Positive Poles. 
 
 " My Crown is in my Heart, not on my Head ; 
 
 Not deck'd with diamonds and Indian stones. 
 
 Nor to be seen; my Crown is called Content, 
 
 A Crown it is that seldom Kings enjoy." — Shakespeare. 
 
 123. F. III. Essence (Spirit). Primary Bi-Polar Axis of the Grasp-of-Conception, 
 with Self-hood and Power as Negative and Positive Poles. 
 
 "But man, proud man, 
 Dress'd in a little brief authority. 
 Most ignorant of what he's most assured, 
 His glassy essence." — Shakespeare. 
 
 " Essence may be taken for the very being of anything, whereby it is what it is." — 
 Locke, Essay en Human Understanding, book iii. chap. iii. 
 
 * 
 
 59
 
 Vocabulary — Index. 
 
 " As I walk'd by myself, I talk'd to myself, 
 
 And thus myself said to me, 
 Look to thyself, and take care of thyself, 
 
 For nobody cares for thee. 
 
 " So I turned to myself, and I answered myself. 
 
 In the self-same reverie. 
 Look to myself, or look not to myself, 
 
 The self-same thing will it be." ' 
 
 " 'The apprehension of one-self by one-self is the most general and essential circumstance on 
 which knowledge depends, because, unless this law be complied with, no . . . .apprehension 
 of any kind is possible ; and wherever it is complied with, some kind of knowledge is 
 necessary .... this first proposition lays down the fundamental necessity to which all 
 intelligence is subjed in the acquisition of knowledge. It states the primary canon in the code 
 of reason from which all the other necessary laws are a derivation. 
 
 " The condition of knowledge here set forth is not an operation which is performed once 
 for all, and then dispensed with, while we proceed to the cognition of other things. Neither 
 is it an operation which is ever entirely intermitted even when our attention appears to be 
 exclusively occupied with matters quite distinift from ourselves. The knowledge of self is the 
 running accompaniment to all our knowledge. It is through and along with this knowledge 
 that all other knowledge is taken in." — Professor Ferrier's Institutes of Metaphysics,^. 80. 
 
 124. A. Eternal (The), p. p. of the Spirit- Principle. 
 
 125. „ ,, (Affections-Means-of). p. p. of Free- Will-Means. 
 
 126. E. II. Ethics (Spirit). Primary Bi-Polar Axis of the Charity-of-Kind-ness, 
 with Habit and Duty as its Negative and Positive Poles. 
 
 " Ethics (ethika) originally meant that which relates to ethos (charadler) ; the treatise of 
 Aristotle's, however, to which the term was first applied, is not concerned with Charadler con- 
 sidered simply as charafler, but with its "good" and "bad" qualities. Indeed, the antithesis 
 of ^oa^and bad^ in some form, is involved in all ethical affirmation ; and its presence constitutes 
 a fundamental distindion between the science or study of ethics, and any department of physical 
 inquiry. — Encyc. Brit an., vol. viii., p. 574. 
 
 ' Epitaph of Robert Crytoft (who died 17 Nov. 1810, aged ninety) in churchyard of Homersfield (St. Mary^ 
 South-hclm-ham), Suffolk. 
 
 60
 
 Vocabulary — Index. 
 
 127. F. I. Evidence, n. p. of Mind-Tenacity. 
 
 128. „ „ (Testimony-of). n. p. of Rationalism. 
 
 129. G. III. Evolution, p. p. of Spirit-Life. 
 
 130. „ „ (Psychology-of). p. p. of Spiritualism. 
 
 131. F. III. Existence (Mind). Secondary Bi-Polar Axis of the Grasp-of-Concep- 
 tion, with FunSlion and Faculty as its Negative and Positive Poles. 
 
 Existence {exsisto, to stand-out) It has been called the a^us entitativus, or that 
 
 by which anything has its essence actually constituted in the nature of things. 
 
 " Essence pertains to the question, Quid est .'' 
 
 " Existence pertains to the queston, An est .'' 
 
 " Existence is the aduality of essence. It is the aft by which the essences of things are 
 adually in rerum natura, — beyond their causes. Before things are produced by their causes, 
 they are said to be in the objedive power of their causes; but when produced they are 
 
 beyond their causes, and are adually in rerum natura " — Fleming's Vocabulary of 
 
 Philosophy. 
 
 " The function of conception is essential to thought. The first intention of every word 
 is its real meaning ; the second intention, its logical value, according to the. function of thought 
 to which it belongs." — -Thomson, Outline of Laws of Thought. 
 
 " The funHion of names is that of enabling us to remember and to communicate our 
 thoughts." — Mill, Logic. 
 
 " The faculties of the mind and \Xs, powers " says Dr. Reid, " are often used as synony- 
 mous expressions," — but continues — " as most synonyms have some minute distinction that 
 deserves notice, I apprehend that the viord faculty is most properly applied to those powers of 
 the mind which are original and natural, and which make part of the constitution of the mind. 
 There are other powers which are acquired by use, exercise or study, which are not called 
 faculties, but habits. There must be something in the constitution of the mind necessary to 
 our being able to acquire habits, and this is commonly called capacity.'' 
 
 61
 
 Vocabula ry — Index. 
 
 132. F. III. Faculty, p. p. of Mind-Existence. 
 
 133. „ „ (Conscientious-ness-of). p. p. of Moral-Sense. 
 
 134. F. I. Faith. Major Diagonal Mode-Means of the Pivotal " Creed-of- 
 Reason," or Correlative of the Under-standing-Spirit of Apprehension and Comprehen- 
 sion, with the Belief -of- Ap-prehension and Trust-of-Comprehension as its Negative and Positive 
 Poles. 
 
 " Faith, even when implicit and obscure, is essentially the result of Reason. ' It has for 
 its foundation,' as Herbert says, ' the fadis given in nature, and the consideration which these 
 fafls awaken in us. It is the necessary complement of observation.' ' The verities are 
 conclusions from what is given by the senses to what lies beyond sense.' And the authority of 
 such faith is therefore as strong as the authority of that capacity for reason, to which // owes 
 its existence. If we cannot trust Reason, there is nothing we can trust. The senses are 
 continually deceiving us. They constantly require the corredlions which Reason supplies. 
 Whence, while we say of the presentments of sense, simply ' Such things are,' we use 
 concerning the determinations of Reason, the formula of logical corredlion, ' Such things must 
 be.' As when Newton reasoned from what simply was before him — the falling apple — to 
 what must be beyond his ken in the depths of the universe ; and Le Verrier was convinced 
 by the perturbations visible among planets already observed, that there must be another planet, 
 not yet observed, to account for such perturbations. So that Faith, in its proper sense, is 
 equivalent to Demonstration. As this latter is defined by Cicero, ' the reasoning which leads 
 onward from things seen to things unseen.' " — Griffiths' Behind the Veil, p. 9. 
 
 " Many men firmly embrace falsehood for truth ; not only because they never thought 
 otherwise, but also because, thus blinded as they have been from the beginning, they never 
 could think otherwise ; at least without a vigour of mind able to contest the empire of habits, 
 and look into its own principles ; a freedom which few have the notion of; it being the great 
 art and business of the teachers in most seds, to suppress as much as they can this funda- 
 mental duty which every man owes to himself."- — Locke's Conduct of the Understanding, 
 Sec. 41. 
 
 Therefore also whilst we should contend earnestly for the truth we should first be sure 
 that it is truth, for 
 
 62
 
 Vocabulary — Index. 
 
 " . . . . Faith, fayiatic Faith, once wedded fast 
 To some dear falsehood, hugs it to the last." 
 
 " We often find educated men burdened by prejudices which their reading instead of 
 dissipating has rendered more inveterate. For literature being the depository of the thoughts 
 of mankind, is full not only of wisdom, but also of absurdities. The benefit, therefore, which 
 is derived from literature will depend not so much upon the literature itself, as upon the skill 
 
 with which it is studied, and the judgment with which it is selefted Even in an 
 
 advanced state of civilization there is always a tendency to prefer those parts of literature 
 which favour ancient prejudices rather than those which oppose them; and in cases where 
 this tendency is very strong the only eiTed of great learning will be to supply the materials 
 which may corroborate old errors and confirm old superstitions. In our time such instances 
 are not uncommon ; and we frequently meet with men whose erudition ministers to their 
 ignorance, and who the more they read, the less they know." — Buckle, Hist, of Civilization, 
 vol. i. pp. 246-7. 
 
 135. C. III. Family-Spirit. Primary Bi-Polar Axis of the Trinity {Father- 
 Mother-Child) of Collecftivity, with Aggregation and Association as its Negative and Positive 
 Poles. 
 
 " Mankind can never have lived as a mere struggling crowd, each for himself Society is 
 always made up of families or households bound together by kindly ties, controlled by rules of 
 marriage, and the duties of parent and child. Tet the germs of these rules and duties have been 
 very various. Marriages may be shifting and temporary pairing, or unions where the husband 
 may have several wives, and the wife several husbands. It is often hard to understand the 
 family group and its ties in the rude and ancient world." — Taylor's Anthropology , chap. xvi. 
 
 P- 403- 
 
 FraSlional and Integral. 
 The following criticism of my "Fradional Family" by the London "Builder" of 25 June, 
 1864, bears upon this question of " Family-Spirit," and although I think it highly probable 
 that the London "Builder" itself now sees the question in a different light, my so long 
 deferred reflexions upon its earlier impressions may nevertheless not be altogether useless : — 
 
 Criticism. 
 
 "... the term *■ fractional family ' relates to the very natural habit of the world to 
 
 associate in small families according to closeness of relationship. This social arrangement the 
 
 author reprobates, and would wish to institute the 'integral family,' thus making all the 
 
 world akin, but we suspecft something must be done first of all to overturn the self-asserting 
 
 63
 
 Vocabulary — Index. 
 
 principle ere mankind would ever Consent to live in communities such as Mr. Young and 
 others contemplate." 
 
 Now if the Reviewer had concluded his sentence by " such as we and others who think as 
 we do contemplate,'' he would have come nearer to the truth, for it can easily be shown that he 
 had before him an idol of the forum which prevented him seeing the more truthful image 
 beyond. 
 
 What indeed is the signification o? fractional when used in the sense of condemnation .'' 
 Is it not so used because of what it excludes, and not because of what it includes ; and because 
 of such exclusion it vitiates both the excluded and the included, inasmuch as it overlooks and 
 neglefts their true connexions .' 
 
 The " very natural habit of the world of associating in small families," in as far as such 
 families are in reality associations and attain their ends as such, neither was nor is reprobated 
 by the term fradlional. But what was and is reprobated is the exclusion by these small 
 families, and by reason of their smallness, of many of the necessary elements of their welfare, 
 which elements would be included, and would by that inclusion enhance the force and value of 
 the aStual family tie, were a sufficient number of these small families to combine in such 
 manner as to render available the sources of common welfare aftually wasted by reason of 
 their state of disruption. 
 
 Take for instance the Element of Education, the care of which belongs pre-eminently to 
 the family tie. Will it be pretended that the small families alluded to do more than make a 
 semblance of caring for Education .'' How many fathers and mothers of the fraftional family 
 have either the disposition, the ability, or the time to educate their children .'' To this it is 
 replied, that they can and do send them to school. But granting even that the majority can 
 and do send their children to school — in some cases at a sacrifice, in other cases to get rid of 
 them — the school as adtually constituted is not part and parcel of the fraftional family, but 
 something extrinsic, or outside of it — which may or may not be in as far as the fractional 
 family is concerned — but more especially may or may not be good, for all the fradlional family 
 in general cares or knows. 
 
 T^he small families therefore alluded to, however natural, are shamefully deficient as 
 regards a prime characteristic of the family tie, the education of their children ; and they are 
 t^rmtd f rational because of such like deficiencies, and not because of their smallness. If such 
 families were, notwithstanding their smallness, to include the element of schooling or education 
 in its fullest extent in their programme of family life, they would in so far become integral, 
 but this can never be under the adual hap-hazards of social existence — for Education must 
 not be understood as only signifying a little reading, writing, arithmetic, and similar 
 rudimental accessories, but as signifying the Social and Industrial development of the 
 Individual, by contact with his fellow beings in appropriate Social and Industrial conditions 
 from infancy upwards. 
 
 Another reason for the term fraSlional as applied to the small family system, and one 
 
 64
 
 Vocabulary — Index. 
 
 indeed which ought probably to have been taken first, is that it cannot even supply its 
 members with adequate room, wholesome air, water, or food. Mr. Disraeli, in speaking of 
 pauperism, says : ' — " It seems to me that pauperism is not an affair so much of wages as of 
 dwellings. If the working classes were properly lodged at their present rate of wages, they 
 would be richer, they would be healthier, and happier at the same cost," . . . "Can it be a 
 matter of surprise that people cooped up in such hideous places (as the lowest dwellings of 
 our large towns and cities) should seek temporary relief from the inevitable depression 
 occasioned by breathing a foetid atmosphere, in the excitement and glare of the gin-palace, 
 the beerhouse, or singing saloon .'' " Moreover, it must be remembered that our ordinary 
 working man, being unable to help himself, is compelled to accept such shelter as he can find. 
 He cannot escape these dens, he feels himself helpless, resigns himself to his fate, and all the 
 rest follows. 
 
 " But .... the working man is not the principal sufferer ; it is the wives of this class 
 who suffer most from these wretched dwellings. It is the mother, who must always be at 
 home with her children, who is made to drink the cup of sorrow to its very dregs by seeing 
 her children suffer from the effedls of ill-construdled, damp and unwholesome habitations." 
 
 And besides all this, the fra£Jional family has the evil of adulterated and badly-cooked 
 food to contend with, for its advocates seem to blind themselves wilfully to the fad that, apart 
 even from the adulteration of food, all women are neither housekeepers nor cooks, but exist 
 only in the numbers necessary for the colledive house-holding of the Integral Family or 
 Home-steads-of- Association. 
 
 Does the small family provide all due Companionship and Amusement for its inmates ? 
 If so, why are our Theatres, and Concert Rooms, and Public Resorts of all kinds, so haunted, 
 notwithstanding their acknowledged inconveniences and drawbacks — and although so haunted, 
 how many are, nevertheless, unwillingly shut out, because the exigencies of the small family 
 do not allow of their going ? 
 
 But a more serious deficiency than even all that precedes remains behind. Does the 
 small family include within itself, as the rule, the means of Industry and protedion against 
 want ? Has it always the Land, or Capital, or Talent, or even the bodily strength, for well- 
 direded Labour ^ Has it always within itself an appropriate head ? And if not — as no one 
 who knows anything of the adlual state of the small family can say it has — are such cases 
 sufficiently provided for in other ways ^ Evidently not. The small family has no roots in 
 itself, it is unstable as the waves of the sea, here and there rising up as if to overtop all 
 others, and then disappearing and losing itself in the mass, perhaps to be ground into mud 
 beneath its feet. 
 
 It seems thus to have been sufficiently proved that the term fratlional does not apply to 
 the small family, in as far as it truly includes the essential elements of family happiness, but 
 only in as far as it excludes them, and that the Integral Family is therefore to be constituted, 
 ' "The Remedy: A Letter to the Earl of Derby," 1870, p. 6. 
 
 65 R
 
 Vocabulary — hidex. 
 
 not by "making all the world akin" in any impossible sense, but simply by drawing around 
 the actually too small or fradtional family, the elements which are necessary to its true and 
 sufficient family life ; for which purpose those will naturally co-operate together who are most 
 akin from kindred-ness of blood or from kindred-ness of spirit. 
 
 To be enabled to do this, the Reviewer, however, objecfls, that what he terms the " self- 
 asserting " principle must be first of all overcome. But to which I reply, Not at all. The 
 Self-asserting Spontaneities of Individualism cannot be eradicated, but have to be placed in the 
 conditions of their true exercise and evolution, in the conditions that is of Serial-Grouping, as 
 more fully insisted upon elsewhere. The Reviewer fixes his eye upon the black hole of 
 Calcutta, and seeing men struggling by reason of the "self-asserting" principle, for a few 
 drops of water, or a mouthful of fresh air, cannot conceive how the evil of such self-assertion 
 should cease with plenty of room and water and air for all. 
 
 Or standing at the door of some of our public offices, or public places of amusement, or 
 amidst the pressure of a crowded entrance or exit, resolves within himself, that to widen 
 streets, entrances and exits, must prove futile, until the people shall have learned independently 
 of such improvements, to behave themselves properly, and to give at all times way to each 
 other. 
 
 In fine and to sum up, the distindion betwixt the Fraftional and Integral Families, or 
 betwixt their respeftive House-holds-of-Aggregation and Home-steads-of-Association consists 
 in this, that whilst the Integral Family proposes to give befitting public and private room, as 
 also air, light, warmth, and consequent health and welfare to all by due ordering and planning, 
 by taking due measure of the man, and shaping his clothes accordingly ; the Fradional Family 
 has neither ordering nor planning, nor gives any thought to the due measuring of the man, but 
 only as to how the man is to be forced to keep on struggling, in his badly-fitted, ready-made 
 clothes, without tearing them, or lacerating himself over-much. — Author. 
 
 136. D. V. Fancv. n. p. of Mind- Paintings. 
 
 137. ,, „ (Pictures-of). n. p. of Pi(5luresque-ness. 
 
 138. D. I. Fascination, p. p. of Mind-Magic. 
 
 139. „ „ (Sentiment-of). p. p. of Skilfulness. 
 
 140. D.I. Feeling, n. p. of Man's-Spirit-iEsthetics. 
 
 141. „ „ (Tact-of). n. p. of Ingenuity. 
 
 142. E. IV. Fellow-ship. n. p. of Companion-ship-Spirit. 
 
 143. ,, „ (Conviviality-of). n. p. of Social-Community. 
 
 66
 
 Vocabulary — Index. 
 
 144. E. I. Flesh (One), n. p. of the Iiicarnating-Spirit. 
 
 145. ,, „ (Solidarity-of-the). p. p. of the Social-Code of 
 Humanity. 
 
 146. F. II. Forms (Mind). Secondary Bi-Polar Axis of the Suggestions-of- Perception 
 with Quantity and ^lality as Negative and Positive Poles. 
 
 " Dogs and Cats impress themselves on the Mind as * objeElive forms I of various sizes, 
 (quantity) and various tempers (quality) — and so also Tables and Chairs; but these last 
 having been made, must have been in their maker-artisan's mind as ' subje£five forms ' 
 before their making; or, that is, thought of , formulated logically, considered, even contemplated 
 by the mind's eye ; as of different sizes (quantities) and of different utilities {qualities'). 
 
 " Matter void oi form, but ready to receive it, was called in metaphysics, materia prima, 
 or elementary ; in allusion to which Butler has made Hudibras say that he 
 
 " ' Profess'd 
 He had first matter seen undress'd, 
 And found it naked and alone, 
 Before one rag oi form was on.' 
 
 "According to the Peripatetics, in any natural composite body there were- -i, the 
 matter; 2, quantity, which followed the matter; 3, the substantial /(jr«2 ; 4, the qualities 
 which followed the/orw. According to others there were only — i, matter; 2, essential /or;;/ ; 
 as quantity is identified with matter, and qualities with matter or form, or the compound of 
 them." — Fleming's Vocabulary of Philosophy. 
 
 147. B. III. Friendship, n. p. of Mind-Homo-geneity. 
 
 148. „ ,, (Sympathy-of). n. p. of Patriotism. 
 
 149. F. III. Function, n. v. of Mind-Existence. 
 
 150. „ ,, (Conscience-of). n. p. of Moral-Sense. 
 
 151. C. III. Future (The), p. p. of Mind-Heir-ship. 
 
 152. „ „ (World-of). p. p. of Industrial-Unity. 
 
 67
 
 Vocabulary — Index. 
 
 G. 
 
 153. B. V. Generalization. The Major Diagonal Mode-Means of Ana-logy, or 
 Correlative of the Spirit-Inferences of Indudion and Deduction and having thence as 
 Negative and Positive Poles, the Implications-of-Indunion and ExpUcations-of-Dedu£lion. 
 
 " The basis of all scientific explanation consists in assimilating a fadl to some other fadl or 
 fadls. It is identical with x\\& generalising process, that is, with Induction and Dedudtion. 
 
 " Our only progress from the obscure to the plain, from the mysterious to the intelligible, 
 is to find out resemblances among fadts, to make different phenomena, as it viqt&, fraternize. 
 We cannot pass out of the phenomena themselves. We can explain a motion by comparing it 
 with some other motion, a pleasure by reference to some other pleasure. We do not change 
 the groundwork of our conception of things, we merely assimilate, classify, generalise, concen- 
 trate, or reduce to unity a variety of seemingly different things." — -Bain's Logic, part i. 
 InduBion, book iii. chap. xii. 
 
 " Generalisation is not a process of mere naming, it is also a process of inference. From 
 instances which we have observed, we feel warranted in concluding, that what we found true 
 in those instances, holds in all similar ones, past, present, and future, however numerous they 
 may be. We then, by that valuable contrivance of language which enables us to speak of 
 many as if they were one, record all that we have observed, together with all that we infer from 
 our observations, in one concise expression ; and have thus only one proposition, instead of an 
 endless number, to remember or to communicate. The results of many observations and 
 inferences, and instrucflions for making innumerable inferences in unforeseen cases, are com- 
 pressed into one short sentence." — Mill's Logic, book ii. chap. iii. par. 3. 
 
 154. G. I. Geometry, n. p. of Mathematics. 
 
 155. „ „ (Diagrams-of). n. p. of Logic. 
 
 156. C. I. Good (Destinv-of). Pivot of the "two-fold Diagonal-Mode-Means of 
 Society and Industry " (PL II.) or Centre-of-Inter-crossing of the Spirit-Attra6tions of Acflion 
 and Passion, and their Co-ordinate Unanimity-ship-Means of Emulation and Enthusiasm. 
 
 " Every art and every scientific system, and in like manner every course of acflion and 
 deliberate preference, seems to aim at some good ; and consequently ' the Good ' has been 
 well defined as ' that which all things aim at.'" — Aristotle's Ethics. 
 
 And what Aristotle thus asserts in his Ethics, as true of the various faculties of Man, 
 viewed alone and by themselves, he in his Politics asserts as true of the Social state, that is, of 
 Man in his various natural (^Social-Industrial) relations to his fellow-men .... the word 
 " good " having always to be taken in its most extensive signification ; utility, in the strid 
 sense, constituting but one of its branches, and that the lowest. 
 
 68
 
 Vocabulary — Index. 
 
 i^-j. C. I. Good (Social). Major Diagonal-Mode-Means of the Pivotal "Good," or 
 Correlative of the Spirit-Attradions of Adion and Passion, and having as NegatH'e and 
 Positive Poles, the Inter-course-of-A£lion and Inter-twinings-of -Passion. 
 
 "The infant does not ding to his nurse more readily than the boy hastens to meet his 
 playmates, and man to communicate his thoughts to man. If we were to see the little crowd 
 of the busy school-room, rush out when the hour of freedom comes, and instead of mingling 
 in some general pastime — Inter-course-of-Aolion and Inter-twinings-of-P assion — betake them- 
 selves each to some solitary spot, till the return of that hour which forced them again together, 
 we should look on them with as much astonishment as if a sudden miracle had transformed 
 their bodily features, and destroyed the very semblance of men. As wonderful would it 
 appear, if in a crowded city, or even in the scattered tents of a tribe of Arabs, or in the huts 
 or caves of the rudest savages, there were to be no communing of man with man — no voice 
 or smile of greeting, — no seeming consciousness of mutual presence, — but each were to pass 
 
 each other with indifference, as if they had never met, and were never to meet again, or 
 
 rather with an indifference which even those cannot wholly feel, who have met once in the 
 wildest solitudes, and to whom that moment of accidental meeting was the only tie which 
 conneds them afterwards in their mutual recognition." — Dr. Brown's Philosophy of the 
 Human Mind, Ledure 67. 
 
 "Man cannot be considered (solely) as Individual. He is, in reality, only Man by 
 virtue of his being a member of the human race. ... If, then, the whole in this case, as in so 
 many others, is prior to the parts, we may conclude that we are to \ooV, for that progress which 
 is essential to a Spiritual Being subjedt to the lapse of time, not only in the individual, but 
 also quite as much in the race taken as a whole. We may exped to find, in the history of man, 
 each successive age incorporating into itself the substance of the preceding." — Dr. Temple's 
 Education of the World. 
 
 158. C.I. Good (Industrial). Minor Diagonal-Mode-Means of the Pivotal " Good," 
 or Correlative of a Mind-Unanimity-ship of Emulation and Enthusiasm, Concomitant of the 
 Spirit-Attradlions of Adtion and Passion, and having thence also as Negative and Positive 
 Poles a Competition-of -Emulation, Concomitant of the Inter-course-of-Adion and a Zeal-of- 
 Enthusiasm, Concomitant of the Inter-twinings-of-Passion. 
 
 " The Fourierists .... believe that they have solved the great and fundamental 
 problem of rendering labour attradive. That this is not impradicable they contend by very 
 strong arguments ; particularly one which they have in common with the Owenites, e.g., that 
 scarcely any labour, however severe, undergone by human beings for the sake of subsistence, 
 exceeds in intensity that which other human beings, whose subsistence is already provided for, are 
 found ready and even eager to undergo for pleasure. This certainly is a most significant fad, 
 and one from which the student in social philosophy may draw important instrudion. But the 
 
 69 s
 
 Vocabulary — hidex. 
 
 argument founded on it may easily be stretched too far. If occupations full of discomfort 
 and fatigue are freely pursued by many persons as amusements, who does not see that they are 
 amusements exadly because they are pursued freely, and may be discontinued at pleasure. 
 The liberty of quitting a position often makes the whole difference between its being painful 
 and pleasurable. Many a person remains in the same town, street, or house from January to 
 December, without a wish or a thought tending towards removal, who, if confined to that 
 same place by the mandate of authority, would find the imprisonment absolutely intolerable." 
 — J. S. Mill's Principles of Political Economy, book ii. chap. i. 
 
 The putting forth of this objection, however, is a grave mistake in as far as direfted 
 against the Phalansterian (Fourier's) Theory, for that Theory supposes, as its most funda- 
 mental condition, an Organisation which shall permit of the most perfed liberty of moving 
 from place to place, as from occupation to occupation at Individual pleasure. And the 
 mistake originates in the supposition of some single or isolated Community, whereas the 
 corredt supposition has to be that, of a number of Communities and their federation, and an 
 Organisation permitting not only a moving from Occupation to Occupation at pleasure, but 
 even from Community to Community. 
 
 Thus Mr. Mill continues: " According to the Fourierists, scarcely any kind of useful 
 labour is naturally and necessarily disagreeable, unless it is either regarded as dishonourable, 
 or immoderate in degree, or destitute of the stimulus of sympathy and emulation. Excessive 
 toil need not, they contend, be undergone by anyone, in a society in which there would be no 
 idle class, and no labour wasted, as so enormous an amount of labour is now wasted, in useless 
 things ; and where full advantage would be taken of the power of association, both in increasing 
 the efficiency of producflion, and in economizing consumption. The other requisites for 
 rendering labour attradlive would, they think, be found in the execution of all labour by social 
 groups, to any number of which the same individual might simultaneously belong, at his or 
 her own choice ; their grade in each being determined by the degree of service which they were 
 found capable of rendering, as appreciated by the suffrages of their comrades. It is inferred 
 from the diversity of tastes and talents that every member of the community would be attached 
 to several groups employing themselves in various kinds of occupation, some bodily, others 
 mental, and would be capable of occupying a high place in some one or more ; so that a real 
 equality, or something more nearly approaching to it than might at first be supposed, would 
 praftically result : not from the compression, but on the contrary from the largest possible 
 development of the various natural superiorities residing in each individual." 
 
 # 
 Now whatever may be thought of the possibility of an Industrial Organisation which by 
 taking advantage of the tendencies referred to and which are natural to all, should make work 
 of all kinds courted instead of shunned, this remains indisputable that there can be no general 
 
 70
 
 Vocabulary — Index. 
 
 Industrial, nor therefore Social-Good, apart from such-like Organisation, and that the 
 termination of our Industrial troubles, is to be sought for in that diredion, and will only be 
 found as we approach nearer and nearer to it. 
 
 159. E. V. Government, Pivot of Patriotism's " Public-Spirit-of-Ambition," or 
 Centre-of-Inter-crossing of the State-of-Manship-Spirit of Grouping and Serial-Grouping and 
 Co ordinate Mind-Polity of Village and Town. 
 
 The State-of-manship-Spirit of Grouping and Serial-Grouping which, accompanied by a 
 Mind-Polity of Village and Town, is continuously " steering " the vessel of Man's State in the 
 way " it should go " here tells him, that it is important he should determine how families may 
 be clustered together so as to constitute the most orderly Village, and Villages so as to 
 constitute the most orderly Town. Whether, viz., by a quasi-mechanical hap-hazard tumbling 
 down together of house and house, family and family, regardless of any true count of house- 
 hold or family requirements ; or, by the plannings of an adequate Architecture, with its 
 Creches, Nurseries, Kinder^garten, play and educational grounds for infancy and childhood, its 
 public and private rooms for adults, and all the other accessories of a Home-stead-of-Associa- 
 tion. For he will find that on a sufficient comparison of the alternatives, of the former or 
 Fraftional-Family-System and the latter or Integral-Family-System, he will have to come to a 
 conclusion which may be succinftly formulated as follows : — 
 
 1. That no state of General Welfare can ever be attained whilst the Basis or Unit 
 of the Social System is the fraSiional Family, or the Family, viz., of Two, Three, Four, or a 
 few more members, for that such a Basis is too narrow, too insecure, too wasteful, too shifting, 
 and altogether too unsuited to the higher destinies of Man for any sufficient Social super- 
 structure. 
 
 2. That the True Basis, the True Unit of the Social Fabric, is the Integral Family, or 
 that composed of Two or Three Hundred associated Fractional Families — adequately housed, 
 and adequately provided in all Social respecfts. 
 
 3. That whilst the Transition from the former to the latter state is actually already in 
 progress, as witness the number of plans for the improvement of our Houses-of-Aggregation 
 and their coincident accessories, an important faClor of the impending Social-Industrial re- 
 organisation is still insufficiently recognised, and experimented upon ; or that, viz. of Industrial- 
 Groupings, and Serial-Groupings, on a Co-operative basis. Several fields are open for the trial, 
 and Clubs might as easily be formed for such an attempt as for the mimicry of Cricket, 
 Archery, Football, or Boatracing. Indeed such Clubs are already in existence, and would 
 willingly, there is no doubt, branch ofF in the direction recommended, 
 
 160. E. V. Government (Social). Major-Diagonal-Mode-Means of the Pivotal 
 *' Government," or Correlative of the State-of-Manship-Spirit of Grouping and Serial-Grouping, 
 
 71
 
 Vocabulary — Index. 
 
 and having the 'Domesticity -of -Groupings and Federation-of -Serial-Grouping, as Negative and 
 Positive Poles. 
 
 " That Society, then, which Nature has established for daily support, is a family (or 
 Domestic Group). But the Society of many families (Series of Domestic Groups), which was 
 instituted for lasting and mutual advantage, is called a Village . . . and when many Villages 
 join themselves perfedly together into One Society (Federation-of-Serial-Grouping), that 
 Society is a State {folis), and contains in itself, if I may so speak, the perfedlion of inde- 
 pendence ; and it is first founded that men may live, but continued that they may live happily. 
 For which reason every State is the work, of nature, since the first Social ties are such ; for to 
 this (the complete State-of- Man-ship) they all tend as to an end, and the nature of a thing is 
 judged by its tendency. For what every being is in its perfeft state, that certainly is the 
 nature of that being, whether it be a man, a horse, or a house ; besides, its own final cause 
 and its end must be the perfeftion of anything ; but a Government complete in itself 
 constitutes a final cause, and what is best. Hence it is evident that a State is one of the works 
 of nature, and that man is naturally a political animal ; and that whosoever is naturally, and 
 not accidentally, unfit for society, must be either inferior or superior to man. . . ." — 
 Aristotle's Politics, Bohn's Classical Library, pp. 5-6. 
 
 # 
 
 The facft of the natural tendency of men to distribute themselves into Groups and Series- 
 
 of-Groups, being thus confirmed, the question remains, whether this newer knowledge, or, viz., 
 that such Grouping and Serial-Grouping is not a mere accident of which no notice need be 
 taken, but a tendency of the greatest import, may not, aided by our superiority over Aristotle's 
 times as regard industrial instrumentalities, benefit us immensely ? 
 
 " Two general laws appear to operate upon the location of families— one tending to their 
 equable diffusion, the other to their condensation round certain centres; thus Families cluster 
 round a certain point, and Villages are formed. In conformity with the same law, these 
 Villages form round other centres, and Towns are formed ; and these again, at wider intervals, 
 round other centres, and Cities are formed." — Cheshire's Report. 
 
 161. E. V. Government (Industrial). The Minor Diagonal Mode-Means of the 
 Pivotal " Government," or Correlative of a Mind-Polity of Village and Tov/n, Concomitant of 
 the State-of-Manship-Spirit of Grouping and Serial-Grouping ; and having thence also as its 
 Negative and Positive Poles, a Steward-ship-of -Village, Concomitant of the Domesticity-of- 
 Grouping, and an Administration-of-Town, Concomitant of the Federation-of-Serial-Grouping. 
 
 '" Conceive,' says the Report, ' 58,320 square miles, the area of England and Wales, 
 divided into 583 squares, each containing twenty-five square figures of four square miles; a 
 Market Town in the central square containing 15,501 inhabitants, and the twenty-four similar 
 squares arranged symmetrically around it in Villages, containing churches and chapels and 
 
 72
 
 Vocabulary — -hidex. 
 
 houses, holding in the aggregate 16,000 inhabitants. Now imagine the figures to be of every 
 variety of form as well as size, and a clear idea is obtained of the way that the ground of the 
 Island has been taken up and is occupied by the population.' " — Cheshire's Results of the 
 Census of Great Britain in 1851. 
 
 And in this connexion an outrageously old-world contention of the Rev. Mr. Kaufmann 
 
 " Socialism," p. 128 — has to be remarked upon : — 
 
 "But the chief objedion against the whole system (Fourier's) is, that the Association 
 principle, as here applied to the organization of labour, is perfectly Utopian. The Societary 
 communities are supposed to aft under authorities who have no power whatever. They 
 group themselves, like atoms of water are crystallized when the freezing-point has been 
 reached, of their own accord round a centre ; and the whole empire of the world under its 
 ' uniarch ' is thus held together without force, a sort of ' comfortable anarchy ' reigning 
 supreme. A system which, in its contempt for pure politics, goes so far as to attempt found- 
 ing a cosmopolitan harmony on universal anarchy is as imprafticable as it is absurd." 
 
 Kaufmann's Socialism, p. 128. 
 
 But, Mr. Kaufmann, if the Societary Communities group themselves of their own accord 
 round a centre, does not that imply that they invest that centre with an authority and power 
 for their good and against evil which they will back up or support with all the. force they them- 
 selves possess ^ Does their grouping of their own accord round a centre prevent them having 
 courts of justice, constables, and even prisons, should it be deemed advisable? Does not 
 Fourier even designate every Series besides the Little Horde and Little Band as Courts of 
 Justice, and the Community at large as a Court of Appeal, with the means of enforcing its 
 decisions? — and if no prisons are mentioned, they may be supposed possible should the 
 Oneida forms of criticism be found insufficient. 
 
 But further — What power have the Queen, Lords, and Commons of the Government of 
 this country de jure, even at this very day, unless such as is intrusted to them by the Com- 
 munity at large, and backed by its force ? Is the real state of the Constitutional Government 
 of the British Empire, then, after all, only a " comfortable," or shall I say " uncomfortable 
 anarchy ? " 
 
 Lastly, has Mr. Kaufmann never yet been able to understand that Fourier and his school 
 are not revolutionists of the tabula rasa type, who think nothing can be done in the way of 
 the new, until the old is completely swept away ; but are of those who tend rather to engraft 
 the new upon the old, and so to profit by the time-tried stability of the latter, until the new shall 
 have been sufficiently matured. 
 
 And should their efforts be rewarded, and the villages and towns of every nation be 
 finally and federally grouped of their own accord, as fully Co-operative Communities around 
 Republican or Monarchical Centres of delegated power — will it be so very inconsistent with 
 
 13 T
 
 i62. E 
 
 . V. 
 
 Group 
 
 163. 
 
 3S 
 
 » 
 
 164. 
 
 » 
 
 5J 
 
 165. 
 
 >} 
 
 >> 
 
 Government. 
 
 
 
 Vocabulary — hidex. 
 
 pure politics if these Centres should institute a higher federal Court of Arbitration, with a 
 President, to be styled Uni-arch ? 
 
 Surely the writer of the lines quoted above must still hold by the Divine Right of Kings 
 and of the Sabre as the only feasible and praiseworthy Mode of Government ! 
 
 . N. p. of the State-of-Manship-Spirit. 
 
 (Domesticity-of). n. p. of Social-Government. 
 (Serial), p. p. of the State-manship-Spirit. 
 (Federation-of-Serial-Grouping). p. p. , of Social- 
 
 H. 
 
 166. E. II. Habit, n. p. of the Ethical-Spirit. 
 
 167. „ „ (Training-of). n. p. of Social-Education. 
 
 168. CIV. Happiness. Pivotof the " Industrial-Pursuits-of-Desire," or Inter-crossing 
 of the Spirit-Energy of Body-A6tivity and Soul-Validity ; and its Co-ordinate Mind-Equa- 
 nimity-ship of Well-being and Content. 
 
 " O happiness ! our being's end and aim ! 
 Good, pleasure, ease, content ! whate'er thy name : 
 That something still which prompts th' eternal sigh 
 For which we dare to live, or dare to die." — Pope. 
 
 " True Happiness is to no spot confined : 
 
 If you preserve a firm and equal mind, 
 
 'Tis here, 'tis there, 'tis everywhere." — Horace. 
 
 169. C. IV. Happiness (Social). Major Diagonal Mode-Means of the Pivotal 
 " Happiness," or Correlative of the Spirit-Energy, of Body-Adtivity and Soul-Validity, and 
 ftaving the Pleasure-of-Body-Aolivity, and Well-doing of Soul- Validity as its Negative and 
 Positive Poles. 
 
 " The Greeks called the sum total of the pleasure which is allotted or happens to a man, 
 eutuchia, that is, good hap^ or more religiously, eudaimonia^ that is, favourable providence." — 
 Coleridge. 
 
 " It's not in titles nor in rank ; 
 It's not in wealth like Lon'on bank. 
 To purchase peace and rest; 
 74
 
 Vocabulary — I?tdex. 
 
 It's not in malcin' muckle main ; 
 It's not in books ; it's not in lear. 
 
 To make us truly blest : 
 If happiness have not her seat 
 
 And centre in the breast. 
 We may be wise, or rich, or great. 
 
 But never can be blest." — R. Burns. 
 
 " It is the Mynd that maketh good or ill, 
 That maketh wretch or happie, rich or poore; 
 For some, that hath abundance at his will, 
 Hath not enough, but wants in greatest store ; 
 And other, that hath little, asks no more. 
 But in that little is both rich and wise ; 
 For Wisdome is most riches." — Spenser. 
 
 170. C. IV. Happiness (Industri.-vl). Minor Diagonal Mode- Means of the 
 Pivotal " Happiness," or Correlative of an Equanimity-ship-Mind of Well-being and Content, 
 Concomitant of the Spirit-Energy of Body-Aftivity and Soul-Validity and having therefore 
 also a Pleasure-of-Body-A£livity, Concomitant of the Vigour-of- Well-being, and a Glee-of- 
 Content, Concomitant of the Well-doing-of-Soul-Validity as Negative and Positive Poles. 
 
 " Think ye, that sic as you and I, 
 
 Wha drudge and drive thro' wet and dry, 
 
 Wi' never ceasing toil ; 
 Think ye, are we less blest than they 
 Wha scarcely tent us in their way 
 
 As hardly worth their while ? 
 
 " What though, like commoners of air. 
 We wander out, we know not where. 
 
 But either house or hall .'' 
 Yet Nature's charms, the hills and woods. 
 The sweeping vales, and foaming floods, 
 
 Are free alike to all. 
 
 " Then let us cheerfu' acquiesce ; 
 Nor make our scanty pleasures less, 
 By pining at our state ; 
 
 75
 
 Vocabulary — htdex. 
 
 And even should misfortunes come, 
 I, here wha sit, hae met wi' some, 
 An's thankfu' for them yet. 
 
 " They gie the wit of age to youth ; 
 
 They let us ken oursel' ; 
 They make us see the naked truth. 
 The real guid and ill. 
 
 Though losses and crosses 
 Be lessons right severe, 
 There's wit there, ye'll get there, 
 
 Ye'll find no other where." — R. Burns. 
 
 17 1. D. IV. Harmony. Pivot of the "Acumen-of-Hearing," or Centre of Inter- 
 crossing of the Spirit-Utterances of Voice and Tone, and the Mind-Means of a Music of Pitch 
 and Rhythm. 
 
 " There is in souls a sympathy with sounds. 
 And as the Mind is pitched the ear is pleased 
 With melting air or martial, brisk or grave : 
 Some chord in unison with what we hear 
 Is touched within us, and the heart replies." 
 
 172. D. IV. Harmony (Vocal). Major Diagonal-Mode-Means of the Pivotal 
 " Harmony," or Correlative of the Spirit- Utterances of Voice and Tone, and having as Negative 
 and Positive Poles, the Intonation-of-Voice and Scale-Relations-of-Tone. 
 
 " With wanton heed and giddy cunning 
 The melting voice through mazes running 
 Untwisting all the charms that tie 
 The hidden soul of harmony." — Milton. 
 
 173. D. IV. Harmony (Instrumental). Minor Diagonal Mode-Means of 
 the Pivotal " Harmony," or Correlative of a Mind-Music-Means of Pitch and Rhythm, 
 Concomitant of the Spirit-Utterances of Voice and Tone ; and having thence also as its 
 Negative and Positive Poles, an ylccord-of-Pitch, Concomitant of the Intonation-of-Voice ; 
 and a Concord-of -Rhythm, Concomitant of the Scale-Relations-of-Tone. 
 
 " The soul of music slumbers in the shell. 
 Till waked and kindled by the master's spell ; 
 
 76
 
 Vocabulary — Index. 
 
 And feeling hearts — touch them but rightly — pour 
 A thousand melodies unheard before ! " — Rogers. 
 
 "It has been ingeniously suggested and well sustained by Mr. J. T. Rowbotham that in 
 pre-historic times music passed through three stages of development, each charaderised by a 
 separate class of instrument, and the analogy of existing uses in barbarous nations tends to 
 confirm the assumption. Instruments of percussion are supposed to be the oldest, wind- 
 instruments the next in order of time and of civilisation, and string-instruments the latest 
 invention of every separate race. The clapping of hands and stamping of feet, let us say, in 
 marking rhythm^ exemplify the first element of music, and the large family of drums and 
 cymbals and bells is a development of the same principle. . . . The sighing of wind, 
 eminently when passing over a bed of reeds, is Nature's suggestion of instruments of breath ; 
 hence have been reached the four methods of producing sound through pipes ... as in the 
 case of the English flute and flageolet . . . the hautboy or oboe and bassoon . . . and 
 clarionet — all of which date from oldest existing records — and also upon the collecftion of 
 multitudinous pipes in that colossal wind-instrument the organ. 
 
 "An Egyptian fable ascribes the invention of the lyre to the god Thoth ; a different 
 Greek fable ... to the god Hermes, and both refer it ... to the straining of the sinews 
 of a tortoise across its shell — whence can only be inferred that the origin of the highest 
 advanced class of musical instruments is unknown. This class includes the lyre and the 
 harp . . . the lute . . . the viol . . . and the dulcimer, finally matured into the piano- 
 forte, wherein the extremes of fabrication meet, since this is at once a string-instrument and 
 an instrument of percussion, having the hammer of the drum to strike the string of the lyre." 
 — Encyc. Britannica, 9th ed., " Music," p. 77. 
 
 174. D. III. Head. p. p. of Man's Spirit-Organism. 
 
 175. „ „ (Clear-ness-of-Head). p. p. of Health. 
 
 176. Health. Major Diagonal-Mode-Means of the Pivotal/' Purity," or Correlative 
 of the Spirit-Organism of Heart and Head, and having as its Negative and Positive Poles a 
 Sound-ness-of-Heart and Clear-ness-of-Head. 
 
 " Hygiene is the Science, Practical Hygiene, the art of preserving health. The 
 name has been adopted from the French — as derived from the Greek ' ugeia,' health. The 
 special subjecfts which hygiene embraces are the following : 
 
 " I. Those which concern the surroundings of man ; such as meteorological conditions, 
 roughly included under the head of climate ; the site or soil on which his dwelling is placed ; 
 the charadler, materials, and arrangement of his dwelling ; the air he breathes ; the cleansing 
 of his dwelling, and the arrangements for the removal therefrom of all effete matters. 
 
 " II. Those which concern the personal care of health: such as the food he eats and the 
 
 77 u
 
 Vocabulary — Index. 
 
 water and other beverages he drinks; clothing, work, and exercise; personal cleanliness; 
 special habits, such as the use of tobacco, narcotics, etc. ; control of sexual and other passions. 
 
 " III. Certain points not direftly included in the above : such as the management of 
 infancy ; the prevention of disease ; the hygiene of the sick chamber ; and the disposal 
 of the dead. 
 
 " It is obvious that it is impossible to draw any hard and fast line in these divisions, and 
 that they must constantly run into and overlap each other. Such a division, however, gives a 
 general idea of the scope of the science." — Encyc. Britannica, 9th ed., vol. xii. 
 
 177. B. II. Hearing, n. p. of Mind- Discernment. 
 
 178. „ „ (Acumen-of). n. p. of Sensibility or Sense-ability. 
 
 179. D. III. Heart, n. p. of Spirit-Organism. 
 
 180. „ „ (SouND-NESs of), n. p. of Health. 
 
 181. C. III. Heir-ship (Mind). Secondary Bi-Polar Axis of the Trinity {Father- 
 Mother-Child) of Colledivity, with the Past and the Future, as its Negative and Positive Poles. 
 
 " I the heir of all the ages in the foremost files of time." 
 
 " As to the Industrial development of the race, it is certain that Man began his conquests 
 over external nature in the fetich period. We do not give their due to those primitive times 
 when we forget that it was then that men learned to associate with tamed animals, and to use 
 fire, and to employ mechanical forces, and even to effed: some kind of commerce by the 
 nascent institution of a currency. In short, the germs of almost all the arts of life are found 
 in that period. Moreover, Man's aflivity prepared the ground for the whole subsequent 
 evolution of the race by the exercise of his destruftive propensities, then in their utmost 
 strength. The chase not only brought separate families into association when nothing else 
 could have done it, but it cleared the scene of social operations from the encumbrance of an 
 inconvenient multitude of brutes. — Comte's Positive Philosophy, by Miss Martineau, 
 book vi. chap. vii. 
 
 182. B. III. Homo-geneity-Means (Mind). Secondary Bi-Polar Axis of the 
 AfFeftions-Means of the Eternal, with Friendship and Atnbition as its Negative and Positive 
 Poles. 
 
 " From the domestic affinities, the transition is a very easy one, to that bond of affe(5lion 
 which unites /nV;;^/ to friend, and gives rise to an order of duties almost equal in force to those 
 of the nearest affinity." — Brown's 89th Ledure, Phil, of the Human Mind. 
 
 " Friendship is an incident of Political Society ; men associating together for common 
 
 78
 
 Vocabulary — hidex. 
 
 ends become friends. Political justice becomes more binding when men are related by 
 friendship. The state itself is a community for the sake of advantage ; the expedient to all is 
 the just. In the large society of the State, there are many inferior societies for business and 
 for pleasure : friendship starts up in all." — Bain's Mental and Moral Science (Aristotle's 
 Ethics), p. 503. 
 
 As to Ambition again, and its more positive-homo-geneity-means, its superiority to Friend- 
 ship as regards the massing of men, what we further affirm is just this : 
 
 " That in the structure and the functions of the social system there is needed, and there 
 is actually found, an impulse, taking efFed upon a few minds, which will carry the man 
 forward far in advance of any other motive, and far in advance of a prudent regard to his 
 individual welfare. This we allege to be the very charaderistic of genuine ambition and of 
 the true desire of power. . . . But has not this element of human nature a further significance .'' 
 Does it not point forward to another state of things ? ... to a something in the remote 
 future which is undefined ... It has an upward and a forward look ; it asks to be numbered 
 with the imponderable elements of the mundane system. Where, on any side, there is the 
 most vitality, where there is progress, where there is any commendable enterprise in hand, 
 where there is that which is true, that which is honest, that which is just, that which is pure, 
 that which is lovely, that which is of good report — wherever, among the things of earth, there 
 may be found any virtue and any praise, thitherward will a genuine ambition and an instindive 
 love of power move on, and along with such things will it push forward ; and will do so in 
 front of all perils, and at any cost, and with a seraph-like determination to reach the goal." — 
 Isaac Taylor's IVorld of Mind, pp. 286-8. 
 
 183. D. V. Hopes (Spirit). Primary Bi-Polar Axis of the " Perspicacity-of-Sight " 
 with Light and Vision as its Negative and Positive Poles; and Mind-Paintings of Fancy and 
 View as Co-ordinates. 
 
 " Hope rules a land for ever green, 
 
 All powers that serve the bright-eyed queen 
 
 Are confident and gay : 
 
 Clouds at her bidding disappear 
 
 And fancy smoothes the way." 
 
 The word " hope " is derived from the Greek opeuo-opipteuoe, signifying to look around after — 
 to desire or wish for, with some prospeft of obtaining ; and therefore well represented as the 
 Primary Axis of the " Perspicacity "-of-Sight. 
 
 184. B. III. Humanity. Pivot of the " Affeflions- Means " of the Eternal-Spirit- 
 Principle, or Centre of Intercrossing of the Spirit-Affinity-Means of Kindness and Love and 
 Mind-Homo-geneity-Means of Friendship and Ambition. 
 
 79
 
 Vocabulary — index. 
 
 " Our liumanity were a poor thing, but for the Divinity that stirs within us." — Bacon. 
 
 " With our sciences, and our encyclopedias, we are apt to forget the divineness in those 
 laboratories of ours. We ought not to forget it. That once well forgotten, I know not what 
 else were worth remembering." — Carlyle. 
 
 185. E.I. Humanity (Code-of). Pivot of the" two-fold Diagonal-Mode-Means of 
 Philanthropy and Patriotism," or Centre of Inter-crossing of the Incarnating-Spirit of Man's 
 One Blood and One Flesh, and Co-ordinate Incorporating-Mind of Common- Wealth and 
 Common- Weal. 
 
 What are our Common Streets, Bridges, Public Parks, Schools, Hospitals, and much else 
 of like kind, if not testimonials in favour of the Justice o( some degree of Common- Wealth ; 
 and if the fullest Equity-of-Common-Weal, has not yet been attained, if Pauperism with all 
 its evils be still rampant amongst us, may it not be because the Justice inherent in the 
 Common-Wealth Ideal, has not as yet been fully grasped, and aded upon ^ 
 
 For Pauperism, though it now absorbs its high figure of millions annually, is by no 
 means a question of money only, but of infinitely higher, and greater than all conceivable 
 money. If our Chancellor of the Exchequer had a Fortunatus' purse, and miraculous sacks 
 of Indian meal that would stand scooping from for ever, — I say, even on these terms 
 Pauperism could not be endured; and it would vitally concern all British citizens to abate 
 Pauperism, and never rest till they had ended it again. Pauperism is the general leakage 
 through every joint of the ship that is rotten. Were all men doing their duty, or even 
 seriously trying to do it, there would be no pauper. Were the pretended Captains of the 
 world at all in the habit of commanding; were the pretended Teachers of the world at all in 
 the habit of teaching, — of admonishing said Captains among others, and with sacred zeal 
 apprising them to what place such negleft was leading, — how could Pauperism exist ? 
 Pauperism would lie far over the horizon ; we should be lamenting and denouncing quite 
 inferior sins of men, which were only heading off afar towards Pauperism. A true Captaincy, 
 a true Teachership, either making all men and Captains know and devoutly recognise the 
 eternal law of things, or else breaking its own heart, and going about with sackcloth round its 
 loins, in testimony of continual sorrow and protest, and prophecy of God's vengeance upon 
 such a course of things: either of these divine equipments would have saved us; and it is 
 because we have neither of them that we are come to such a pass ! 
 
 " We may depend upon it, where there is a pauper there is a sin ; to make one Pauper, 
 there go many sins. Pauperism is our Social Sin grown manifest; developed from the state 
 of a spiritual ignobleness, a practical impropriety, and base oblivion of duty, to an affair of 
 the ledger. . . . 
 
 "... Pauperism is the poisonous dripping from all the sins and putrid unveracities and 
 God-forgetting greedinesses, and Devil-serving cants and Jesuitisms that exist among us. Not 
 
 80
 
 Vocabulary — l7idex. 
 
 one idle Sham lounging about Creation upon false pretences, upon means which he has not 
 earned, upon theories which he does not pradlise, but yields his share of Pauperism somewhere 
 
 or other. His sham-work oozes down; finds at last its issue as human Pauperism, in a 
 
 human being that by those false pretences cannot live. The Idle Workhouse, now about to 
 burst of overfilling, what is it but the scandalous poison-tank of drainage from the universal 
 Stygian quagmire of our afl^airs ? Workhouse Paupers ; immortal sons of Adam rotted into 
 that scandalous condition, subter-slavish, demanding that you would make sLives of them as 
 an unattainable blessing! My friends, I perceive the quagmire must be drained or we 
 
 cannot live. And farther, I perceive, this of Pauperism is the corner where we must benn 
 
 the levels all pointing thitherward, the possibilities all lying clearly there. On that Problem 
 we shall find that innumerable things — -that all things whatsoever hang. By courageous 
 steadfast persistence in that, I can foresee Society itself regenerated. In the course of long 
 
 strenuous centuries, I can see the state become what it is adlually bound to be the keystone 
 
 of a most real ' Organisation of Labour,' and on this earth a world of some veracity and some 
 heroism, once more worth living in!" — Carlyle's Latter Day Pamphlets, "The New 
 Downing Street." 
 
 1 86. E. I. Humanity (Social-Code-of). Major Diagonal Mode-Means of the 
 Pivotal Code of Humanity, or Correlative of the Incarnating-Spirit of the One Blood and One 
 Flesh ; and having as its Negative and Positive Poles, the Kins hip-Spirit -of the One-Blood, and 
 Solidarity-Spirit of the One Flesh. 
 
 " Consider all which is witnessed for us in the word * kind.' We speak of a ' kind ' 
 person, and we speak of man-' kind ' ; and perhaps, if we think about the matter at all, fancy 
 that we are using quite different words, or the same word in senses quite unconneded. But 
 they are connected, and by closest bonds ; a ' kind ' person is a ' kinned ' person, one of kin : 
 one who acknowledges his kinship with other men, and ads upon it ; confesses that he owes 
 to them, as of one blood with himself, the debt of love. And so m?inkind is man kinned. 
 Beautiful before, how much more beautiful do 'kind' and 'kindness' appear, when we 
 apprehend the root out of which they grow, and the truth which they embody ; that they are 
 the acknowledgment in loving deeds of our kinship with our brethren; of the relationship 
 which exists between all the members of the human family, and of the obligations growing out of 
 this." — Archbishop Trench, Study of Words. 
 
 187. E.I. Humanity (Industrial-Code-of). Minor Diagonal Mode-Means of the 
 Pivotal-Code of Humanity, or Correlative of an Incorporating-Mind of Common- Wealth and 
 Common-Weal, Concomitant of the Incarnating-Spirit of a One Blood and One Flesh, and 
 having thence also the Negative and Positive Poles of a Justice-ship-Mind-of-Common-lVealth, 
 
 81 X
 
 Vocabulary — Index, 
 
 Concomitant of the Kin-ship-Spirit of the One Blood; and an Equity -ship-Mind-of -Common-Weal, 
 Concomitant of the Solidarity-Spirit of the One Flesh. 
 
 The Justice-ship-Mind of a Common-Wealth, Concomitant of the Kin-ship-Spirit of the 
 One Blood, has to he read zs, a Justice-ship-Mind-SHARiNG of the Common- Wealth — that is, 
 not necessarily the Justice-ship-Mind of a " Communist " Common- Wealth ; and the Equity-ship- 
 Mind of a Common- Weal, Concomitant of the Solidarity-Spirit of the One Flesh, as an Equity- 
 ship-Mind-of-Common-Weal, Concomitant of that kind of Justice which corrects the 
 irregularities or rigours of strict legal justice. 
 
 I. 
 
 1 88. F. IV. Idea. Pivot of the Retentions-of-Common-Sense, or Centre of Inter- 
 crossing of the Spirit-Notions of Capacity and Sagacity ; and Co-ordinate Mind-Propositions 
 of Definition and Supposition. 
 
 " On this law of composition depends the orderly structure of Mind. In its absence 
 there could be nothing but a perpetual kaleidoscopic change of feelings — an ever-transforming 
 present without past or future. It is because of this tendency which vivid feelings have 
 severally to cohere with the faint forms of ail preceding feelings like themselves that there arise 
 what we call ideas. A vivid feeling does not by itself constitute a unit of that aggregate of 
 ideas entitled knowledge. Nor does a single faint feeling constitute such a unit. But an idea, 
 or unit of knowledge results when a vivid feeling is assimilated to, or coheres with, one or 
 more of the faint feelings left by such vivid feelings -previously experienced." — Spencer's 
 Principles of Psychology, vol. i. p. i8i. 
 
 " By Descartes and subsequent philosophers the term idea was employed to signify all our 
 mental representations, all the notions which the mind frames of things. And this, in contra- 
 distinftion to the Platonic, may be called the modern use of the word. Mr, Locke says : ' It 
 is the term which, I think, serves best to stand for whatsoever is the objed of the under- 
 standing when a man thinks: I have used it to express whatever is meant by phantasm, notion, 
 species, or whatever it is, which the mind can be employed about in thinking.'" — Fleming's 
 Vocabulary of Philosophy. 
 
 189. F. IV. Ideality. The Major Diagonal Mode-Means of the Pivotal Idea, or 
 Correlative of the Spirit-Notions of Capacity and Sagacity ; and having Axioms of Capacity, and 
 Maxims of Sagacity, as its Negative and Positive Poles. 
 
 " Alas! we know that ideals can never be completely embodied in practice. Ideals must 
 ever lie a great way off — and we will thankfully content ourselves with any not intolerable 
 approximation thereto ! Let no man, as Schiller says, ' too querulously measure by a scale of 
 
 82
 
 Vocabulary — Index. 
 
 perfeftion the meagre produEi of reality ' m this poor world of ours. We will esteem him no 
 wise man ; we will esteem him a sickly, discontented, foolish man. And yet, on the other 
 hand, // is never to be forgotten that ideals do exist ; that if they be not approximated to at all, 
 the whole matter goes to wreck ! Infallibly. No bricklayer builds a wall perpendicularly — 
 
 mathematically this is not possible ; a certain degree of perpendicularity suffices him 
 
 And yet, if he sway too much from the perpendicular — above all, if he throw plummet and 
 level quite away from him and pile brick on brick heedless, just as it comes to hand — such 
 bricklayer is, I think, in a bad way. He has forgotten himself, but the law of gravitation 
 does not forget to ad: on him ; he and his wall rush down into a confused welter of ruins." — 
 Carlyle, 
 
 190. F. V. Imagery. Major Diagonal Mode-Means of the Pivotal "Word," or 
 Correlative of the Spirit-Meditations of Consideration and Contemplation, and having as its 
 Negative and Positive Poles, Problems-of-Consideration, and Theorems-ofContemplation. 
 
 A Problem is a something thrown before the bodily and mental eyes to be considered ; and 
 a Theorem is a something placed before the same bodily and mental eyes to be contemplated or 
 viewed ;^wherefore Problems and Theorems are the Negative and Positive Poles of Word- 
 Imagery -Meaning. 
 
 " Man is an idealist. Of this idealism Language is a primitive expression. ... It rests 
 on no whim, but is a primary and necessary fadt. Up from the core of nature comes this wondrous 
 symbolism. Words are emblematic because things are emblematic : and as Nature stands the 
 splendid fable of spirit, so the informing Imagination converts the language of outward phenomena 
 into types of the mind. There is no term applied to a metaphysical or moral faft but which, 
 when opened up, is found to be the translation of some fad in Nature. 'Fervor' simply 
 means heat ; ' Tractable, that may be drawn along \ * Abundance ' images an overflowing cup, 
 and ' Transgression ' is the crossing the line that divides right from wrong. In like manner, 
 when we speak of one's taking ' Umbrage,' we simply idealise a shadow, umbra, the dark shade 
 that passes over one's mind. 'Supercilious ' is a piduresque translation of the ad of raising 
 the eyebrows, or supercilium — the natural expression of hauteur. And a 'Scruple' (of 
 conscience) is a vivid rendering of the scrupulus, or little bits of gravel that used to get into the 
 very open shoes of the Romans, and produce trouble and hesitancy. 
 
 " This allegory runs through the warp and woof of language. It is a primary ad of the 
 word-form.ing faculties, which take up a natural symbol and enshrine for ever within it a 
 thought."— William Swinton's Rambles among Words. 
 
 191. E. I. Incarnating Spirit. Primary Bi-Polar Axis of the two-fold Diagonal 
 Mode-Means of Philanthropy and Patriotism ; with Man's One Blood and One Flesh as its 
 Negative and Positive Poles. 
 
 83
 
 Vocabulary — Index. 
 
 Are not the Kind-ness and Love of the Kind and Loving, incarnate in their Hearts and 
 Heads, and therefore also in their Blood and Flesh — the One Blood and One Flesh of a 
 Common Humanity ? 
 
 " As the wild rose bloweth. 
 
 As runs the happy river. 
 Kindness freely floweth 
 
 In the heart for ever. 
 But if men will hanker 
 
 Ever for golden dust, 
 Best of hearts will canker, 
 
 Brightest spirits rust." — Massey. 
 
 " Some people carry their hearts in their heads, very many carry their heads in their 
 hearts. The difficulty is to keep them apart, yet both acflively working together." — Hare. 
 
 192. E. \. Incorporating-Mind. Secondary Bi-Polar Axis of the two-fold 
 Diagonal Mode-Means of Philanthropy and Patriotism, with Common-Wealth, and Common- 
 Weal, as its Negative and Positive Poles. 
 
 " Man, like the generous Vine, supported lives ; 
 
 The strength he gains is from th' embrace he gives ; 
 
 On their own axes as the planets run, 
 
 Yet make at once their circle round the Sun ; 
 
 So two consistent motions a6i: the Soul, 
 
 And one regards itself, and one the whole. 
 
 Thus God and Nature link'd the general frame, 
 
 And bade Self-love and Social be the same."— Pope. 
 
 193. B.I. Individualism, n. p. of Spirit-Spontaneity-Means. 
 
 194. ,, „ (Duality (Male- Female) of), n. p. of Society. 
 
 195. B. V. Induction. n. p. of Inference. 
 
 196. „ „ (Implications of), n. p. of Generalisation. 
 
 197. B. I. Industry. The Minor Diagonal Mode-Means of the Pivotal Destiny, or 
 Correlative of the Will -Necessity Mind-Motive-Means of a Desire and Aspiration, Concomitant 
 of the Spirit-Spontaneity-Means of Individualism and Colleftivity, and having thence also, as its 
 " Negative Pole" a Pursuits-of-Desire. 
 
 "A still achieving, still pursuing, 
 
 A learning to labour and to wait." 
 
 84
 
 Vocabulary — Index. 
 
 Concomitant of the Duality (Male-Female) of Individualism ; but as "Positive Pole" a 
 Vocations-of- Aspiration, or an inner whisperings, that the 
 
 " Lives of great men should remind us 
 
 We can make our lives sublime. 
 And, departing, leave behind us 
 
 Footprints on the sands of time." 
 
 " And, then, as the man develops his nobler nature, there arises .... the 'passion of 
 passions, the hope of hopes — that he, even he, may somehow aid in making life better and 
 brighter, in destroying want and sin, sorrow and shame. He masters and curbs the animal ; 
 he turns his back upon the feasts, and renounces the place of power; he leaves it to others to 
 accumulate wealth, to gratify pleasant tastes, to bask themselves in the warm sunshine of the 
 brief day. He works for those he never saw, and never can see ; for a fame, or may be but 
 for a scant justice, that can only come long after the clods have rattled upon his coffin lid. He 
 toils in the advance, where it is cold, and there is little cheer for men, and the stones are sharp 
 and the brambles thick. Amid the scoffs of the present and the sneers that stab like knives 
 he builds for the future ; he cuts the trail that progressive humanity may hereafter broaden 
 into a high road. Into higher, grander spheres, aspiration mounts and beckons, and a star 
 that rises in the east leads him on. Lo ! the pulses of the man throb with the yearnings of the 
 god — he would aid in the process of the suns." — Progress and Poverty, p. 121. 
 
 198. B. V. Inference-Means (Spirit) Primary Bi-Polar Axis of the Intelledb- 
 Means of Space, with Induction and DeduSfion as its Negative and Positive Poles. 
 
 " And we shall consider every process by which anything is inferred ... as consisting 
 of an Indu(5tion followed by a Deducftion ; because although the process need not necessarily 
 be carried on in this form, it is always susceptible of the form, and must be thrown into it 
 when assurance of scientific accuracy is needed and desired." — Mill's Logic, book ii. 
 chap. iv. par. 7. 
 
 "To draw Inference, indeed, has been said to be the great business of human life, for every 
 one has daily, hourly, and momentary need of ascertaining fads which he has not directly 
 observed. — Mill's Logic, book v. 
 
 199. G. III. Information, n. p. of Meta-physics. 
 
 200. „ „ (Scrutiny-of ) n. p. of Mind-lntro-spedions. 
 
 85
 
 Vocabulary — Ltdex. 
 
 201. D. I. Ingenuity. Major Diagonal Mode-Means of the Pivotal " Talent-of- 
 Touch," or Correlative of the jEsthetical-Spirit of Feeling and Emotion, with the Ta£i-of- 
 Feeling and Ingenuous-ness-of-Emotion as its Negative and Positive Poles. 
 
 Ingenuity^ .... power of ready invention, facility in combining ideas. 
 
 " The main qualities of the inventive genius for praftice are — intellectual attainments in 
 the subjecft matter of the discoveries, aftivity of temperament applied to the making of 
 experiments, and a charm or fascination for the subject} 
 
 Such men as Kepler, Hooke, Priestley, James Watt, Sir William Herschell, combined 
 the intelledlual, adive, and emotional constituents of great inventors in the arts. To resources 
 of knowledge, they added an equally indispensable gift, compounded of activity and emotional 
 interest — namely, unwearied groping and experimentation." — Bain's Mental and Moral Phil., 
 p. 171. 
 
 " By taSi we mean an inferior degree of talent — a skill or adroitness in adapting words or 
 deeds to circumstances. It is also applicable to a certain degree of mechanical skill." — Moffat's 
 Study of ^Esthetics. 
 
 " One who is ingenuous is actuated by a noble candour and love of truth, which makes 
 him ready to confess his faults, and make known all his sentiments without reserve." — Crabbe. 
 
 " O ye who teach the ingenuous youth of nations, 
 
 Holland, France, England, Germany, or Spain, 
 
 I pray ye, flog them on all occasions, 
 
 It mends their morals, never mind the pain." — Byron. 
 
 202. G.I. Inspiration. The Major Diagonal Mode-Means of the Pivotal " Genius- 
 of-Analogy," or Correlative of the Uni-verse-ism-Spirit of Relation-ships, and the Absolute, 
 and having the Discovery-of-Relation-ships, and Revelation-of-the- Absolute as its Negative and 
 Positive Poles. 
 
 " Acquisitions .... patiently discovered, or found by the happy inspiration of genius .... 
 in depths of nature ; which the weak steps and dim torch-light of generations after generations 
 had vainly laboured to explore." — Brown's Nineteenth he£iure, p. 200. 
 
 " It would be difficult to decide whether Science owes the greater part of her discoveries 
 to induftion or to analogy ; to experiment or to happy inspiration." — British ^arterly, 
 January, 1874, " Modern Scientific Inquiry." 
 
 " Furthermore, there are in human minds varieties of power of an astonishing descrip- 
 tion ; although there be faculties common to all men, the vigour of those faculties in some 
 
 ' Sec Magic, D. I. (218), and Skilfulness, D. I. (318), as I'crijicd by the above, their positing having taken 
 place, before the above wording had come to my notice. 
 
 86
 
 Vocabulary — Index. 
 
 cases is such as perfecftly to eclipse the vigour of them in others. The superiority of individual 
 minds, whose works have filled the world with wonder, is such as to leave behind, at an 
 unapproachable distance, the ordinary measure of human endowment. Certain intellefts (I 
 need not name them) have long exercised a formative power upon the civilised portion of our 
 race. They have been as crystals inserted in a solution, and other crystals have received shape 
 from them. Whence have come these typical energies in the intellecftual world ? No law of 
 development will account for a resplendent Genius now and then flashing on the world : for 
 the appearance of a master-mind, after humanity has kept on a low level through generation 
 after generation ; for the ascent again of gifted spirits into the highest heaven of invention, 
 after another lapse into mere mediocrity. No known laws of casuality account for such fa6ts 
 in the realms of intelled:ual existence. If, in the case of man, as compared with other 
 animals, the difference, as Aristotle says, is something which comes from without, the same 
 may be said with resped: to the difference between ordinary mortals and William Shakespeare 
 or John Milton. There is forced upon us the conviction that these stars which dwell apart 
 are kindled by fires burning in superhuman spheres. I do not say in this case, any more than 
 in the others I have cited, that we find an exadt parallel to a miracle : but I do maintain, that 
 we discover here a kind of inspiration which, like the miraculous, transcends all known laws, 
 and brings to mind what was said by the first of those just named : 
 
 ' There are more things in heaven and earth, Horatio, 
 Than are dreamt of in your philosophy.' " 
 
 Modern Scepticism, p. 189. 
 
 203. G. V. Integration (Spirit). Primary Bi-Polar Axis of the Comparisons-of- 
 Synthesis, with Stru£lure and System as its Negative and Positive Poles. 
 
 " Though the laws already set forth, furnish a key to the re-arrangement of parts which 
 Evolution exhibits, in so far as it is an advance from the uniform to the multiform ; they 
 furnish no key to this re-arrangement, in so far as it is an advance from the indefinite to the 
 definite. On studying the actions and re-ad:ions everywhere going on, we have found it to follow 
 inevitably from a certain primordial truth, that the homogeneous must lapse into the hetero- 
 geneous, and that the heterogeneous must become more heterogeneous : but we have not 
 discovered why the differently affected parts of any simple whole, become clearly marked off 
 from each other, at the same time that they become unlike. Thus far no reason has been 
 assigned why there should not ordinarily arise a vague chaotic heterogeneity, in place of that 
 orderly heterogeneity displayed in Evolution. It still remains to find out the cause of that 
 integration of parts which accompanies their differentiation — that gradually completed segregation 
 of like units into a group, distinctly separated from neighbouring groups which are severally 
 made up of other kinds of units. The rationale will be conveniently introduced by a few 
 instances in which we may watch this segregative process taking place." — Herbert Spencer's 
 Principles of Philosophy, pp. 416, etc. 
 
 87
 
 Vocabulary — I?idex. 
 
 204. G. III. Intro-spection (Mind). Minor Diagonal Mode-Means of the 
 Pivotal " Philosophy," or Correlative of a Mind-Metaphysics of Information and Speculation, 
 Concomitant of the Spirit-Life of Involution and Evolution, and having thence also as 
 Negative and Positive Poles, a Scrutiny-of-Information, Concomitant of the Physiology of Spirit- 
 Life-Involution ; and a Penetration-of-S-peculation, Concomitant of the Physiology of Spirit- 
 Life-Evolution. 
 
 Information, n. p. of Metaphysics. 
 " Matter without form cannot exist ; and in like manner sensations cannot become 
 perceptions, without some formative power of the mind. By the very z6t of being received 
 as perceptions, they have a formative power exercised upon them, the operation of which 
 might be expressed, by speaking of them, not as trans-formed^ but simply as formed — as 
 invested with form, instead of being the mere formless material of perception. The word 
 inform, according to its Latin etymology, at first implied this process by which matter is 
 invested with form. Thus Virgil speaks of the thunderbolt as informed by the hands of 
 Brontes, and Steropes, and Pyraemon. And Dryden introduces the word in another place : — 
 
 " ' Let others better mould the running mass 
 Of metal, or inform the breathing brass.' 
 
 Even in this use of the word, the form is sonnething superior to the brute matter, and gives 
 it a new significance and purpose. And hence the term is again used to denote the efFed: 
 produced by an intelligent principle of a still higher kind : — ■ 
 
 " ' He informed 
 This ill-shaped body with a daring soul.' 
 
 And finally even the soul itself, in its original condition, is looked upon as matter, when 
 viewed with reference to education and knowledge, by which it is afterwards moulded ; and 
 hence these in our language are termed information^ — Whewell's History of Scientific 
 Ideas, V. i. p. 40. 
 
 Speculation, p. p. of Metaphysics. 
 Signifies literally, a speculating, or looking into, the in-formations of the Mind, whether 
 derived from the Past, or the Present, or in pro-speBing the Future. 
 
 " To speculate is — from premises {^premised in-formation) given or assumed, but considered 
 unquestionable, as the constituted point of observation — to look abroad upon the whole field 
 of intelledual vision, and thence to decide upon the true form and dimension of all which 
 meets the view." — Marsh, Aids to RefleSiion, p. 13. 
 
 "The speculative part of philosophy is meta-physics." — Fleming's Vocabulary of 
 Philosophy. 
 
 88
 
 Vocabulary — Index. 
 
 " Philosophy, when used by itself, is to be taken as synonymous with speculative science 
 or ' Metaphysics,' as they are usually termed." — -Ferrier's Institutes of Metaphysic. 
 
 " . . , .is not speculation a higher region for the range and exercise of man's inteliedua! 
 faculties than aiflion ? It develops the more noble portions of his nature than can be done by 
 the wear and tear of the world ; it holds up to his contemplation the purest and most serene 
 obje(5ls that the mind of man rivets itself upon. And, accordingly, the more speculative, in 
 the higher sense of that word, a science is — and what can be more speculative than Metaphysics?— 
 the more entitled is it, as a science, to the respeft and approval and genuine admiration of the 
 world." — Analysis 0/ Aristotle's Metaphysics, p. 13, Bohn's Classical Library. 
 
 " The evidence of history and the evidence of human nature combine, by a most striking 
 instance of consilience, to show that there is one social element which is. ... predominant, and 
 almost paramount amongst the agents of social progression. This is the state of the speculative 
 faculties of mankind, including the nature of the speculative belief which by any means they 
 have arrived at, concerning themselves, and the world by which they are surrounded. 
 
 " It would be a great error, and one very little likely to be committed, to assert that 
 speculation, intelledlual adlivity, the pursuit of truth, is among the more powerful propensities 
 of human nature, or fills a large place in the lives of any, save decidedly exceptional individuals. 
 But notwithstanding the relative weakness of this principle among other sociological agents, 
 its influence is the main determining cause of the social progress; all the other dispositions of 
 our nature which contribute to that progress being dependent upon it for the means of 
 accomplishing their share of the work." — Mill's Logic, p. 585. 
 
 205. G. III. Involution, n. p. of Spirit- Life. 
 
 206. „ „ (Physiology-of-Spirit-Life.) n. p. of Spiritualism. 
 
 K. 
 
 207. B. III. KiND-NEss. N. P. of Spirit- Affinity. 
 
 208. „ „ (Charity-of.) n. p. of the Major Diagonal Mode- 
 Means of Philanthropy. 
 
 209. F. II. Knowledge. Pivot of the Suggestions-of-Perception, or Centre-of-Inter- 
 crossing of Man's Spirit-Substance of Entity and Being, and Co-ordinate Mind-Forms of 
 Quantity and Quality. 
 
 " That wish to know, — that endless Thirst, 
 Which ev'n by quenching is awak'd, 
 
 89 z
 
 Vocabulary — Index. 
 
 And which becomes or blest or curst, 
 
 As is the Fount at which 'tis slak'd. 
 Still urged me onward." . . . — Moore. 
 
 ''■ And all our Knowledge is ourselves to kiiow." — Pope. 
 
 " What am I ? whence produced, and for what end .'' 
 
 Whence drew I being, to what period tend ? 
 
 Am I th' abandon'd orphan of blind chance, 
 
 Dropp'd by wild atoms in disorder'd dance? 
 
 Or from an endless chain of causes wrought, 
 
 And of unthinking substance, born with thought ? 
 
 Am I but what I seem, mere flesh and blood, 
 
 A branching channel with a mazy flood ? 
 
 The purple stream that through my vessels glides, 
 
 Dull and unconscious flows, like common tides ; 
 
 The pipes, through which the circling juices stray. 
 
 Are not that thinking I, no more than they ; 
 
 This frame, compacted with transcendent skill. 
 
 Of moving joints, obedient to my will, 
 
 Nurs'd from the fruitful glebe, like yonder tree. 
 
 Waxes and wastes, — / call it mine, not me ; 
 
 New matter still the mould'ring mass sustains : 
 
 The mansion changed, the tenant still remains ; 
 
 And from the fleeting stream repair'd by food, 
 
 Distindl as is the swimmer from the flood." — Arbuthnot, 
 
 2IO. G. III. Life (Spirit). Vr\mzry'R\-Vo\zT Ay!\s oi the Explications-of-DeduSlion, 
 with Involution and Evolution as its Negative and Positive Poles. 
 
 " What is this thing we call life that .... escapes the most searching examination of the 
 Physiologist, whose presence he cannot deny, and yet of whose nature he is so profoundly 
 ignorant ^ Is it a definite something that has a concrete existence, either as a part of the 
 corporeal substance, or as distind: from it ? Is it an ingredient of the strudture, or an 
 appendage to it, or merely, as the Materialists assert, a condition of the organism .'' These 
 
 90
 
 Vocabulary — Index. 
 
 are some of the Problems which Physiology has not solved, and never can solve, because its 
 methods of investigation, admirable for the discovery of whatever the senses, aided by 
 instruments, can deteft, are altogether incompetent to the exploration of that which is 
 invisible, intangible, immeasurable, imponderable, and swayed by laws differing wholly from, 
 and often antagonistic to, the physical laws which, alone. Physiology recognizes. At the 
 very point where Physiology ends Psychology begins." — Edward Cox's Mechanism of Man, 
 vol. i. p. 419. 
 
 "Psychology is inseparably linked with Physiology, and the phases of Social-Life 
 exhibited by animals other than Man, which sometimes curiously foreshadow human 
 policy, fall stridtly within the province of the Biologist." — Encyclopaedia Britannica, 9th 
 edition, "Biology," p. 679. 
 
 " No exception is at this time known to the general law, estabhshed upon an immense 
 multitude of dire(5t observations, that every living thing is evolved from a particle of matter in 
 which no trace of the distinftive charadlers of the adult form of that living thing is discernible. 
 This particle is called a. germ. 
 
 " The _ definition of a germ as ' matter potentially alive, and having within itself 
 [involution?) the tendency to assume a definite living form,' appears to meet all the 
 requirements of modern science. For, notwithstanding it might be justly questioned whether 
 a germ is not merely potentially, but rather aliually, alive, though its vital manifestations are 
 reduced to a minimum, the term 'potential' may fairly be used in a sense broad enough to 
 escape the objeftion. And the qualification of 'potential' has the advantage of reminding 
 us that the great charadieristic of the germ is not so much what it is, but what it may, 
 under suitable conditions, become." — Encyclopedia Britannica, Ninth Edition, Article 
 " Evolution," p. 746. 
 
 # 
 
 Now whether we consider the Germ, as such simply, or as 'potentially,' what it may 
 become, we stumble in both cases against its description as a particle of matter, which we see, 
 but which evolves by reason of a Some-thing involved with it, which we cannot see. What is 
 this Some-thing .'' To reply we must explicate it from the matter with which it is implicated, 
 and therefore commence by some dedudlive-explication of the Nature of matter itself. 
 
 " What, then, is ' inatter ' ? 
 
 " It is whatever is perceptible to the human senses, which are construdled to perceive so 
 much of adual existence as is embodied in that we call ' matter,' and that only. 
 
 " All of creation that is not structured of matter we are unable to perceive by our senses, 
 and we can discover its existence only by its manifestations. 
 
 " Matter is structured of molecules, which are not really the ultimate particles of matter, 
 only the ultimate agglomerations perceptible to the human senses. But these are not the 
 
 91
 
 Voca h u la ry — 1?2 dex. 
 
 ultimate elements of creation. Molecules themselves are agglomerations of still smaller 
 particles, altogether imperceptible by our senses until united into the masses we call molecules. 
 To these lesser particles we have given the convenient name of atoms. But we are ignorant 
 
 how these are brought into combination for the formation of molecules Matter 
 
 is structured oymolecules, which are structured 0/ atoms. When matter is apparently destroyed, 
 it is only resolved into the molecules of which it was formed. Molecules themselves are 
 resolved into their original atoms. Recombinations of both are continually proceeding. 
 Thus the great cycle of renovation by change is maintained 
 
 " "-The molecules of which matter is constructed are not in aCiual contaCt. If we could 
 invent a microscope of sufficient power, we should see them distin6tly separated from one 
 another, and that which to the unassisted eye appears as a solid mass, would present itself as 
 merely a group of distinftly separated bodies, held in near neighbourhood by some imperceptible 
 force, and which would fly apart and disperse if that force were to be for an instant withdrawn. 
 Under the motive force of light these molecules that make all matter are in perpetual motion 
 within their several spheres. In organized bodies they certainly must be so, for only thus 
 could the work of growth, repair, and removal be performed. In every process of life there 
 must be the incessant passage of matter through matter, by permeation of molecules through 
 a crowd of other molecules. This could not be unless the molecules of which we are 
 construfted were not only distinct but separated. 
 
 " If we could, with such a microscope, survey this molecular Mechanism of Man, what 
 should we see .'' 
 
 " A strufture which to our sense of sight would appear almost as a fluid. There would 
 be nothing solid in our sense of the term. A mass of ever-moving particles separated, but 
 
 held within a certain mutual range by some imperceptible rein This would admit of 
 
 endless motions among themselves and ample space for the permeation of the whole strudlure 
 by other molecules, or by structures made of smaller particles than by molecules. The entire 
 of an atomic struflure, (by which I intend any composed of lesser particles than molecules) 
 might thus be readily admitted into a body builded of molecules and occupy the spaces 
 between them without any change in the form, or size, or external aspedl of the body so 
 
 possessed In the pursuit of all science, indeed, and especially of Physiology and 
 
 Psychology, it is necessary to dismiss from the mind the notion of solidity. No progress is 
 possible while that conception clings to us. It is still, as it ever has been, the most formidable 
 
 obstacle to Knowledge Banish this fallacy of the senses and view all material things with 
 
 the mind's eye, and they will then appear to the mental vision as being, what in faft they are, 
 
 agglomerations of separated particles with interspaces Matter is, in faifl, what we shall 
 
 here for want of a better name call non-matter, aggregated into the definite form we call 
 
 molecular 
 
 " We have some notion of matter. We know little or nothing of non-matter. But it 
 exists, and its proportion to matter is as Mont Blanc to a grain of sand. Non-matter is not 
 
 92
 
 Voca hula ry — Index. 
 
 a nothing — an idea merely. It is as real as matter. It must be struflured of something, and 
 occupy a part of space, and have forms and qualities, and exist under conditions and in 
 obedience to laws, precisely as matter does. We must remember that matter is only non-matter 
 taking a shape in which it becomes perceptible to our material organs of sense 
 
 " If a Being of atomic or other non-molecular structure desired to make itself perceptible 
 to us, it could do so by combining atoms into molecules, and thus making matter. Matter so 
 made would be at once perceptible to our senses. We could both see it, and feel it 
 
 " If such a Being desired again to reduce matter to non-matter, the process by which it 
 might be efFedted would be, by resolving the molecules into atoms. Then that which the 
 moment before had been seen, or felt, or otherwise become perceptible to our senses, would 
 instantly become imperceptible to them. The thing so treated would still be existing. It 
 might be in the same spot, occupying precisely the same portion of space, identically the same 
 in shape, but we should have no knowledge of its presence. It would have vanished as we 
 should call it — that is to say, it would no longer be perceptible to us. It would for all 
 purposes to us have ceased to be. But there it is, nevertheless, in substance precisely as 
 before, but by reason of the resolution of the molecules into their constituent atoms, it would 
 have ceased to exist to our perceptions. It would in fadt have become what we call spirit." — 
 E. W. Cox's Mechanism of Man., vol. i. pp. 39 and 44. 
 
 " True, things are solid deemed : but know that those 
 
 Deemed so the most are rare and unconjoined. 
 
 From rocks and caves, translucent lymph distils, 
 
 And, from the tough bark, drops the healing balm. 
 
 The genial meal, with mystic power, pervades 
 
 Each avenue of life ; and the grove swells, 
 
 And yields its various fruit, sustained alone 
 
 From the pure food propelled through root and branch. 
 
 Sound pierces marble ; through reclusest walls 
 
 The bosom-tale transmits : and the keen frost 
 
 E'en to the marrow winds its sinuous way. — 
 
 Destroy all vacuum, then, close every pore, 
 
 And, if thou canst, for such events account." — Lucretius, bk. i. 391. 
 
 211. D. V. Light, n. p. of Spirit-Hopes. 
 
 212. „ „ (Glory-of). n. p. of Sublimity. 
 
 213. G. V. Literature. Pivot of the Comparisons-of-Synthesis or Centre of Inter- 
 crossing of the Spirit-Integrations of Strudlure and System, and Mind-Authorship of Writing 
 and Reading. 
 
 93 A A
 
 Vocabulary — hidex. 
 
 " To be without language, spoken or written, is almost to be without thought ; and if, 
 not an individual only, living among fellow men whose light may be refle<5led upon him, but 
 our whole race had been so constituted, it is scarcely possible to conceive that beings, whose 
 instinfts are so much less various and powerful than those of the other animals, could have held 
 over them that dominion which they now so easily exercise. Wherever two human beings, 
 therefore, are to be found, there language is. We must not think, in a speculative comparison 
 of this sort, of mere savage life ; for the rudest savages would be as such superior to a race of 
 beings without speech, as the most civilized nations are, compared with the half brutal wan- 
 derers of forests and deserts, whose ferocious ignorance seems to know little more than to 
 destroy and be destroyed. Even these are still associated in tribes, that concert together 
 verbally their schemes of havoc and defence ; and employ, in deliberating on the massacre of 
 beings as little human as themselves, or the plunder of a few huts, that seem to contain nothing 
 but misery and the miserable, the same glorious instrument with which Socrates brought wisdom 
 down from heaven to earth, and Newton made the heavens themselves, and all the wonders 
 they contain, descend, as it were, to be grasped and measured by the feeble arm of man. 
 
 " Such are the benefits of language even in its fugitive state ; but the noblest of all the 
 benefits which it confers, is in that permanent transmission of thought, which gives to each 
 individual the powers and wisdom of his species; or rather, — for the united powers and 
 wisdom of his species, as they exist in myriads, at the same moment with himself, upon the 
 globe, would be comparatively a trifling endowment, — it gives him the rich inheritance of the 
 accumulated acquisitions of all the multitudes, who, like himself, in every preceding age, have 
 inquired, and meditated, and patiently discovered, or by the happy inspiration of genius, have 
 found truths which they scarcely sought, and penetrated, with the rapidity of a single glance, 
 those depths of nature which the weak stejjs and dim torchlight of generations after generations 
 had vainly endeavoured to explore. By that happy invention, which we owe indireftly to the 
 ear, the boundaries of time seem at once removed. Nothing is past ; for everything lives, as it 
 were, before us. The thoughts of beings who had trod the most distant soil, in the most 
 distant period, arise again in our mind, with the same warmth and freshness as when they first 
 awoke to life in the bosom of their author. That system of perpetual transmigration, which 
 was but a fable as believed by Pythagoras, becomes a reality when it is applied, not to the 
 soul itself, but to its feelings. There is then a true metempsychosis, by which the poet and the 
 sage, in spreading their conceptions and emotions from breast to breast, may be said to extend 
 their existence through an ever-changing immortality. 
 
 "'There is without all doubt,' as has been justly observed, 'a chain of the thoughts of 
 human kind, from the origin of the world down to the moment at which we exist, — a chain 
 not less universal than that of the generation of everything that lives. Ages have exerted 
 their influence on ages; nations on nations; truths on errors, errors on truths.' In con- 
 formity with this idea of the generation of thought, I may remark, that we are in possession of 
 opinions, which, perhaps, regulate our life in its most important moral concerns, or in all its 
 
 94
 
 Vocabulary — Index. 
 
 intelledlual pursuits, — with respeft to which, we are as ignorant of the original authors, by 
 whom they have been silently and imperceptibly transmitted to us from mind to mind, as we 
 are ignorant of those ancestors on whose existence in the thousands of years which preceded 
 our entrance into the world, our life itself has depended, and without whom, therefore, we 
 should not have been." — Brown's Philosophy of the Human Mind, vol. i. p. 200. 
 
 214. D. II. Living (Right). Minor Diagonal Mode-Means of the Pivotal Refine- 
 ment, or Correlative of a Mind-Dietetics of Good-Cheer and Good-Taste, Concomitant of the 
 Spirit-Subsistence of Nourishment and Nurture, and having thence also as Negative and Positive 
 Poles, a Food-of -Good-Cheer, Concomitant of the Pabulum-of-Nourishment ; and a Fare-of- 
 Good-Taste, Concomitant of the Regimen-of-Nurture. 
 
 " We cannot but observe that men take less food as they advance in civilization. If we 
 compare savage with more civilized peoples, in the Homeric poems or in the narratives of 
 travellers, or compare country with town life, or any generation with the one that went before, 
 we shall find this curious result,— the sociological law of which we shall examine hereafter. 
 The laws of individual human nature aid in the result by making intelleftual and moral adlion 
 more preponderant as Man becomes more civilized." — Comte's Philosophy, by Miss Mar- 
 TiNEAU, book vi. chap. iii. p. 109. 
 
 " The application of science to the regulation of the continuous demands of the body for 
 nutriment aims mainly at three objects : Health, Pleasure, and Economy. They are rarely 
 inconsistent with one another, but yet require separate consideration, as under varying 
 circumstances each may claim the most prominent place in our thoughts. . . . 
 
 " Health. — The influence of Diet upon the health of man begins at the earliest stage of 
 his life, and indeed is then greater than at any other period. It is varied by the several phases 
 of internal growth and of external relations, and in old age is still important in prolonging 
 existence, and rendering it agreeable and useful. . . . 
 
 " Pleasure. — The social importance of gratifying the palate has certainly never been 
 denied in pradlice by any of the human race. Feasting has been adopted from the earliest 
 times as the most natural expression of joy, and the readiest means of creating joy. If ascetics 
 have put the pleasure away from them, they have done so in the hope of purchasing by their 
 sacrifice something greater and nobler, and have thus tacitly conceded, if not exaggerated, its 
 real value. Experience shows that its indulgence, unregulated by the natural laws which govern 
 our progress in civilization, leads to unutterable degradation and meanness, brutalizes the 
 mind, and deadens its perception of the repulsiveness of vice and crime. But that is no 
 cause why this powerful motive power, governed by right reason, should not be made sub- 
 servient to the highest purposes. 
 
 " Economy. Due proportion of Animal and Vegetable Food. — It has been taken for granted 
 thus far, that the mixed fare, which has met the approval of so many generations of men, is 
 that which is most in accordance with reason. But there are physiologists who argue that 
 
 95
 
 Vocabulary — htdex. 
 
 our teeth resemble those of the vegetable-feeding apes more than those of any other class 
 of animal, and that therefore our most appropriate food must be the fruits of the earth. And 
 if we were devoid of the intelligence which enables us to fit food for digestion by cookery, it 
 is probable no diet would suit us better. But our reason must not be left out of account, and 
 it is surely quite as natural for a man to cook and eat everything that contains in a convenient 
 form starch, fat, albumen, fibre and phosphorus, as it is for a monkey to eat nuts, or an ox 
 grass. The human race is naturally omnivorous." — Encyc. Britannica, 9th Ed., " Dietetics." 
 
 215. G. I. Logic. The Minor Diagonal Mode-Means of the Genius-of-Analogy, or 
 Correlative of a Mind-Mathematics of Geometry and Algebra, Co-ordinate of the Uni-verse- 
 ism-Spirit of Relation-ships and the Absolute; and having thence also as its Negative and 
 Positive Poles, a Diagrams-of-Geometry , Concomitant of the Discovery-of- Relationships, and a 
 Biale£iics-of- Algebra^ Concomitant of the Revelation of the Absolute. 
 
 " The employment of the word Logic to denote the theory of argumentation, is derived 
 
 from the Aristotelian, or, as they are commonly termed, the scholastic logicians More 
 
 recent writers on logic have generally understood the term as it was employed by the able 
 authors of the Port Royal Logic ; viz. as equivalent of the Art of Thinking. Nor is this 
 acceptation confined to philosophers, and works of science. Even in conversation, the ideas 
 usually connefted with the word Logic include at least precision of language, and accuracy of 
 classification : and we perhaps oftener hear persons speak of a logical arrangement, or expres- 
 sions logically defined, than of conclusions logically deduced from premises 
 
 " Whether, therefore, we conform to the practice of those who have made the subjedt 
 their particular study, or to that of popular writers and common discourse, the province of 
 Logic will include several operations of the intelled not usually considered to f^tll within the 
 meaning of the terms Reasoning and Argumentation. 
 
 " These various operations might be brought' within the compass of the science, and the 
 additional advantage obtained of a very simple definition, if, by an extension of the term, 
 sandioned by high authorities, we were to define Logic as the science which treats of the 
 operations of the human understanding in the pursuit of truth. For to this ultimate end, 
 naming, classification, definition, and all the other operations over which logic has ever claimed 
 jurisdiftion, are essentially subsidiary. They may all be regarded as contrivances for enabling 
 a person to know the truths which are needful to him, and to know them at the precise 
 moment at which they are needful." — Mill's Logu\ Introduftion, par 3. 
 
 " There is as great diversity among authors in the modes which they have adopted of 
 defining logic, as in their treatment of the details of it. This is what might naturally be 
 expefted on any subjeft on which writers have availed themselves of the same language, as a 
 means of delivering different ideas. Ethics and jurisprudence are liable to the remark in 
 common with logic. Almost every philosopher having taken a diiFerent view of some of the 
 
 96
 
 Vocabulary^Index. 
 
 particulars which these branches of knowledge are usually understood to include ; each has so 
 framed his definition as to indicate beforehand his own peculiar tenets, and sometimes to beg 
 
 the question in their favour 
 
 # 
 "According to the old phrase logic is the art of thinking. Moreover the fad: that 
 ordinary logic investigates its laws primarily in this reference, and not disinterestedly as 
 immanent laws of knowledge, or of the connexion of conceptions, brings in its train a limita- 
 tion of the sphere of the science as compared with the theory of knowledge. We find the 
 logician uniformly assuming that the process of thought has advanced a certain length before 
 his examination of it begins; he takes his material full-formed from perception, without, as a 
 rule, inquiring into the nature of the conceptions, which are involved in our perceptive 
 experience. Occupying a position, therefore, within the wider sphere of the general theory of 
 knowledge, ordinary logic consists in an analysis of the nature of general statement, and of the 
 conditions under which we pass validly from one general statement to another. But the logic 
 of the schools is eked out by contributions from a variety of sources {e.g. from grammar on 
 one side, and from psychology on another), and cannot claim the unity of an independent 
 science." — Encyclopaedia Bfltannica, 9th edition, " Philosophy." p. 795. 
 
 Logic — the Correlative of Mathematics. 
 " At least three distind views are possible of the relation between logic and mathematics. 
 Mathematics may be regarded as a special application of logic ; or logic may be regarded as a 
 branch of mathematics ; or the two may be regarded as Co-ordinate Sciences." — " Mind," 
 Sluarterly Review., January, 1877, page 47. 
 
 " Pure mathematics, according to Comte, are really a branch of Logic, part of the 
 furniture, an analysis of the processes of the mind itself." — Nineteenth Century, Nov., 1886. 
 
 Diagrams-of-Geometry , the Negative Pole, or Basis of Logic. 
 " A Diagram \s a figure drawn in such a manner that thz geometrical relations between the 
 
 parts of the figure help us to understand relations between other objeBs Diagrams may 
 
 be classed according to the manner in which they are intended to be used, and also according 
 to the kind of analogy which we recognize between the diagram and the thing represented. 
 .... In mathematical treatises they are intended to help the reader to follow the mathe- 
 matical reasoning. The construdtion of the figure is defined in words so that if no figure 
 were drawn the reader could draw one for himself." — Encyclopedia Britannica, 9th edition, 
 " Diagrams." 
 
 Diale£lics-of- Algebra, the Positive Pole of Logic. 
 " The Greek verb dialegesthai, in its widest signification, — i. Includes the use both or 
 reason and speech as proper to man. Hence dialeSiics may mean logic as including the right 
 
 91 B B 
 
 f~<
 
 Vocabulary — Index, 
 
 use of reason and language. 2. It is also used as synonymous with the Latin word disserere, 
 to discuss or dispute ; hence, diale£lics has been used to denote the Logic of probabilities, as 
 opposed to the do6trine of demonstration and scientific .indpdion, 3. It is also used in 
 popular language to denote Logic properly so called." — Fleming's Vocabulary of Philosophy. 
 
 216. B. III. Love. p. p. of Spirit- Affinity. 
 
 217. „ „ (Caress-of). p. p. of Philanthropy. 
 
 M. 
 
 218. D.I. Magic (Mind). Secondary Bi-Polar Axis of the two-fold Diagonal Mode- 
 Means of the Sensitivity and Sensibility {_Sense-activity and Sense-ability) of the Pivotal Talent- 
 of-Touch, or Handi-craft, with Charm and Fascination as its Negative and Positive Poles. 
 
 " "The -power of thought — the magic of the mind." ' — Byron, 
 
 " Magic is to be reckoned among the earliest growths of human thought. The evidence 
 for its remote antiquity lies partly in its presence among all races of mankind, the ruder tribes 
 especially showing it in such intelligible shapes that the beginnings of magical crafts may be 
 fairly supposed to have arisen in the oldest and lowest periods of culture. 
 
 " Yet it must nevertheless be always borne in mind that in its early stages, magic has been 
 a source of real Knowledge. True as it is, that misunderstood fads and misleading analogies, 
 have produced its delusions, its imperfeB arguments have been steps towards more perfe£l reason- 
 ing. Analogy has always been the forerunner of scientific thought, and as experience correcfled 
 and restriifted it into real efFeftiveness, from age to age whole branches of what was magic 
 passed into the realm of science. The vague and misleading parts which could not be thus 
 transformed were left behind as occult science, and thus the very reason why magic is almost 
 all bad, is because when any of it becomes _good it ceases to be magic. , . . Magic is the 
 physics of mankind in the state of nature. It rests on the beginning of induction, which remains 
 without result only because in its imperfe(5t judgments by analogy it raises the post hoc to the 
 propter hoc, etc. 
 
 " That this view is sound is best shown by noticing the great departments of science whose 
 early development is known to have taken place through magic. Astronomy grew up in 
 Babylon, not through quest of mechanical laws of the universe, but through observation of the 
 heavens to obtain presages of war and harvest ; while, even in modern times, Kepler's dis- 
 coveries in physical astronomy were led up to through mystic magical speculations. In alchemy 
 
 . ' See Ingenuity, 201, and Skilfulness, 319. -- ---.; i::')ti.-Z' 
 
 98
 
 Vocabulary — Index, 
 
 appears the early history of Chemistry, which only emancipated' itself in modern ages from its 
 magical surroundings. The astrological connexion of the metals each with its planet, was one 
 of its fundamental ideas, of which the traces are still to be found in the name of the metal 
 'mercury,' and that of '■lunar caustic' for silver nitrate. Lastly, the history of medicine 
 goes back to the times when primitive science accepted demoniacal possession as the rational 
 means of accounting for disease, and magical operations with herbs originated their more 
 praftical use in materia medica." — Encyclopaedia Britannica, 9th ed., vol. xv. 
 
 219. Magnanimity-ship (Mind). Secondary Bi-Polar Axis of Industry's Vocations- 
 of-Aspiration with Patience and Perseverance as its Negative and Positive Poles. 
 
 Magnanimity or Great-Mindedness supposes Great Designs and Great Works, or such as 
 require Patience and Perseverance for their accomplishment. 
 
 ". . . What cannot patience do.^ 
 A great design is seldom snatched at once ; 
 'Tis patience heaves it on. From savage nature 
 'Tis patience that has built up human life; 
 The nurse of arts." — Thomson. 
 
 ". ... If a man were to compare the effect of a single stroke of a pickaxe, or of one 
 impression of a spade, with the general design and last result, he would be overwhelmed by 
 the sense of disproportion ; yet those petty operations incessantly continued in time surmount 
 the greatest difficulties, and mountains are levelled and oceans bounded, by the slender force 
 of human beings. 
 
 " Great works are performed not by strength but by perseverance. All the works of 
 human art, at which we look with praise and wonder, are instances of the force of perseve- 
 rance." — Johnson. 
 
 220. E. III. Marriage. Pivot of the Cares s-of -Love, or Centre-of-Intercrossing of 
 the Sex-Spirit of Tenderness and Attachment; asd Co-ordinate Mind-Conjugality of Pairing 
 and Yoke. 
 
 " There are subjefts upon which but few persons venture frankly to express their minds, 
 and among them, all that concerns marriage holds a place ; it being conneSled with religion and 
 conventional morality, where dissimulation or reserve merges easily into hypocrisy. So much the 
 worse for the progress and triumph of truth. Fortunately, however, truth, in the way of 
 progress, is like the star of a certain constellation, towards which our planetary system is 
 gliding without our being aware of it, and whither it will continue to glide, even against our 
 will, if we could form any will upon such a subjed:. — T^he Institution of Marriage, by 
 " Philanthropus," p. 3. . , 
 
 -&9
 
 Vocabulary — Index, 
 
 " Tender-handed stroke a nettle, 
 
 It will sting you for your pains; 
 Grasp it like a man of mettle, 
 
 And it soft as silk remains." 
 
 221. E. III. Marriage (Social). Major Diagonal Mode-Means of the Pivotal 
 Marriage, or Correlative of the Sex-Spirit of Tender-ness and Attachment ; and having thence 
 as Negative and Positive Poles, the Embrace-of-Tender-ness and Constancy-of-Attachment. 
 
 Now whilst Mono-gamy is the indisputable fulcrum of all marriage — a world-wide and 
 time-hardened experience teaches, that it slides readily, and indeed irrepressibly into Poly- 
 gamy's twin-arms of poly-gyny and poly-andry, and that when this its natural mode of develop- 
 ment is unduly interfered with, and the forces which lie at its roots, are driven back from their 
 overt seeking of the conditions of their only possible equilibrium, to burrow more or less 
 secretly within the Body-Politic ; the evil of such repression evidences itself throughout such 
 body, by the breaking out of virulent Social sores of varied description. 
 
 Wherefore also it behoves all good and wise men not to shut, but to open their eyes to 
 the real fadls of the case; and having duly studied them, to suggest the institutions which 
 such study must teach, as most calculated to promote the truly-balanced play of the forces with 
 their good, and obviate their out-of-balance play and evils. 
 
 202 . E. III. Marriage (Industrial). Minor Diagonal Mode-Means of the 
 Pivotal "Marriage," or Correlative of a Mind-Conjugality of Pairing and Yoke, Co-ordinate 
 of the Sex-Spirit of Tenderness and Attachment, and having thence also as its Negative and 
 Positive Poles, a Mate-ship-of-Pairing, Concomitant of the Embrace-of-Tenderness, and a 
 Partnership-of-Toke, Concomitant of the Constancy-of-Attachment. 
 
 " Though twain, yet one, and running to one goal 
 
 As chariot wheels though twain together roll." — Caldwell. 
 
 223. G. I. Mathematics (Mind). Secondary Bi-Polar Axis of the "two-fold 
 Diagonal Mode-Means of the Generalizations and Classifications of Ana-logy," with Geometry 
 and Algebra as its Negative and Positive Poles. 
 
 "The early history of mathematics seems so far clear, that its founders were the 
 Egyptians with their practical surveying, and the Babylonians, whose skill in arithmetic is 
 plain from the tables of square and cube numbers drawn up by them, which are still to be 
 seen. Then the Greek philosophers, beginning as disciples of these older schools, soon left 
 their teachers behind, and raised mathematics to be, as its name implies, the ' learning ' or 
 ' discipline ' of the human mind in strift and exad thought. In its first stages mathematics 
 
 100
 
 Vocabulary — Index. 
 
 chiefly consisted of Arithmetic and Geometry^ and so had to do with known numbers and 
 quantities. But in ancient times the Egyptians and Greeks had already begun dealing with 
 a number without as yet knowing what it was, and the Hindu mathematicians, going 
 further in the same diredion, introduced the method now called Algebra." — Tylor's 
 Anthropology . 
 
 " Mathematical science, although born or nursed for a time among the arts of life, did 
 not long fail to draw to itself a certain class of minds, in the view of which its remoter 
 revelations — always bright and sure — kindled a species of ardour which thenceforward was 
 to rule the intellecft and to govern the life of the man. There is, perhaps, no intensity of 
 the mind more intense, or more exclusive, or more determinative, than that which leads a 
 certain order of inteile<5t onward and onward still, on the ascending path of mathematical 
 abstraction." — Taylor's World of Mind, p. 165. 
 
 224. G. II. Matter, n. p. of Spirit-Nature. 
 
 225. „ „ (Chemistry of), n. p. of Cosmo-gony. 
 
 226. F. V. Meaning. Minor Diagonal Mode-Means of the Pivotal "Word," or 
 Correlative of a Mind-Connotations of Object and Subjeft, Concomitant of the Spirit- 
 Meditation-Means of Consideration and Contemplation ; and having thence also as Negative 
 and Positive Poles, an Impressions-of-ObjeB, Concomitant of the Problems-of-Consideration, 
 and an Expressions-of-Subjell, Concomitant of the Theorems of-Contemplation. 
 
 " Words without definite meanings are at the bottom of nearly all our philosophical and 
 religious controversies, and even the so-called exa(51: sciences have frequently been led astray by 
 the same Siren voice. ... I think of words, however, which everybody uses, and which seem 
 to be so clear that it looks like impertinence to challenge them. Yet, if we except the 
 language of mathematics, it is extraordinary to observe how variable is the meaning of words, 
 how it changes from century to century, nay, how it varies slightly in the mouth of almost 
 every speaker. 
 
 "Such terms as Nature, Law, Freedom, Necessity, Body, Substance, Matter, Church, 
 State, Revelation, Inspiration, Knowledge, Belief, are tossed about in the war of words as if 
 everybody knew what they meant, and as if everybody used them exadly in the same sense ; 
 whereas most people, and particularly those who represent public opinion, pick up these 
 complicated terms as children, beginning with the vaguest conceptions, adding to them from 
 time to time, perhaps correding likewise at haphazard some of their involuntary errors, but 
 never taking stock, never either inquiring into the history of the terms which they handle so 
 freely, or realising the fulness of their meaning, according to the strift rules of logical 
 definition. It has been frequently said that most controversies are about words. This 
 is true : but it implies much more than it seems to imply. Verbal differences are not what 
 
 lOI c c
 
 Vocabulary — Index. 
 
 they are sometimes supposed to be — merely formal, outward, slight, accidental differences, 
 that might be removed, by a simple explanation, or by a reference to 'Johnson's 
 Didionary.' They are differences arising from the more or less perfed, from the more or 
 less full and correft conception attached to words ; it is the mind that is at fault, not the 
 tongue merely." — Max Muller, LeElure xii., Second Series. 
 
 Now, all that precedes seems to complain of the want of some better Syntactical 
 Method for the ascertainment and fixing the definite meanings of words, than any hitherto 
 in use ; or, of the want indeed of some such typical method as the Diagrammatic ; and 
 which, if its Vocabulary be referred to, will be already seen to contain and explicate the 
 IVar-tossed words. Nature, &c., just quoted. 
 
 227. G. II. Mechanics (Mind). Secondary Bi-Polar Axis of the Implications- 
 of-Indu(51ion, with Statics and Dynamics as its Negative and Positive Poles. 
 
 "In the History of the Sciences, that class of which we here speak of occupies a 
 conspicuous and important place ; coming into notice immediately after those parts of 
 Astronomy which require for their cultivation merely the ideas of space, time, motion, and 
 number. It appears from our History that certain truths concerning the equilibrium of 
 bodies were established by Archimedes; — that, after a long interval of inatftivity, his principles 
 were extended and pursued further in modern times ; — and that to these doftrines concerning 
 equilibrium, and the forces which produce it, which constitute the Science [Statics), were 
 added many other doftrines concerning the motions of bodies, considered also as produced by 
 forces, and thus the Science of Dynamics was produced." — Whewell's History of Scientific 
 Ideas, vol. i., b. iii. 
 
 228. F. V. Meditations (Spirit). Primary Bi-Polar Axis of the Recolle£lions-of- 
 Thought, with Consideration and Contemplation as its Negative and Positive Poles. 
 
 The terms Consideration and Contemplation, the 'Nega.Uve and Positive Foles of Meditation, 
 are both borrowed from augury, meaning, to mark out the boundaries of a templum or place of 
 observation by the stars [sidus sideris). 
 
 229. B. IV. Memory. Minor Diagonal Mode-Means of the Pivotal Reason, or 
 Correlative of a Mind-Refle6tion-Means of Common-Sense and Thought, Concomitant of 
 the Spirit-Consciousness of Perception and Conception, and having thence also as Negative 
 and Positive Poles, a Retentions-of -Common-Sense, Concomitant of the Suggestions-of- 
 Perception, and a Recolle£tions-of-Tbought, Concomitint of the Grasp-of-Conception. 
 
 " The word memory is not employed uniformly in the same precise sense ; but it always 
 expresses some modification of that faculty which enables us to treasure up, and preserve for 
 future use, the knowledge we acquire ; a faculty which is obviously the great foundation of 
 all intclledual improvement, and without which no advantage could be derived from the 
 
 102
 
 Vocabulary — Index. 
 
 most enlarged experience. This faculty implies two things: 2. capacity of retaining knowledge, 
 and a power of recalling it to our thoughts when we have occasion to apply it to use. When 
 we speak of a retentive memory, we use it in the former sense ; when of a ready memory, in 
 the latter." — Stewart, Philosophy of the Human Mind, chap. vi. 
 
 "A systematic arrangement of our knowledge is evidently of the utmost importance for 
 preserving it in the Memory ; and when it is so disposed, each new idea is transmitted to its 
 proper place, and is recalled with the utmost facility as required; no fresh acquisition to our 
 store of learning will in such a case be lost, but will serve to supply some deficiency. Thus 
 it is, that in the study of the science of history, wherein the different events or principles are 
 conneded with, or dependent on, each other, so vast a store of knowledge may be retained 
 in the memory with the utmost accuracy, far beyond what, in ordinary cases, can be effefted, 
 and in these instances the reason may essentially aid the memory by assisting to recall peculiar 
 fads, and direfting its progress in so doing." — George Harris, Treatise on Man, vol. ii. p. 367. 
 
 In this connexion therefore the reader will do well to consider for a moment, in how far 
 a Systematic Arrangement of his most fundamental Word-Ideas may be of service to himself. 
 
 230. G. III. Meta-physics (Mind). Secondary Bi-Polar Axis of the Explications- 
 of-Dedudtion with Information and Speculation as its Negative and Positive Foles. 
 
 "The ultimate diff"erences among philosophers are to be sought in Metaphysics proper. 
 It is in the views they take of certain metaphysical questions that philosophers, first of all, or 
 most essentially of all, part company. But Metaphysics is a terrible bugbear of a word in 
 
 these days We are all dearly in love with the Physics ; but we cannot abide the Meta 
 
 prefixed to them. Perhaps it is a pity. There are some who would not objedt to see the 
 beautiful Greek word dancing out again in its clear pristine meaning, and naming thoughts and 
 objeds of thoughts which must be eternal everywhere, whether there is a name for them or not, 
 but which it is an obstruftion and beggarliness of spirit not to be able to name. We need 
 not go further th-n Shakespeare for our warrant. 
 
 " ' The golden round 
 Which fate and metaphysical aid doth seem 
 To have thee crowned withal.' 
 
 " Surely a word that Shakespeare used, and used exaftly and lightly, need not ever be 
 un-English."- — Masson's Recent British Philosophy, p. 28. 
 
 231. B. V. Method-Means (Mind). Secondary Bi-Polar Axis of the Intellecft- 
 Means-of-Space, cr Co-ordinate of the Spirit-Inferences of Indudlion and Dedudion, and 
 having Analysis and Synthesis as Negative and Positive Poles. 
 
 103
 
 Vocabulary — Index. 
 
 " There is but one possible Metliod in Pliilosophy, a combination of Analysis and 
 Synthesis, and the purity and equilibrium of these two elements constitute its perfeftion. The 
 aberrations of Philosophy have been all so many violations of the law of this One Method. 
 Philosophy has erred, because it built its systems upon incomplete or erroneous analysis ; and 
 it can only proceed in safety, if, from accurate and unexclusive observation, it rise by successive 
 generalisations to a comprehensive system." — Sir W. Hamilton's Le^ures. 
 
 "All things, in us, and about us, are a Chaos, vi^ithout Method ; and so long as the mind 
 is entirely passive, so long as there is a habitual submission of the Understanding to mere 
 events and images, as such, without any attempt to classify and arrange them, so long the 
 Chaos must continue. There may be transition, but there can never be progress ; there may 
 be sensation, but there cannot be thought ; for the total absence of Method renders thinking 
 impradicable ; as we find that partial defeds of Method proportionably render thinking a 
 trouble and fatigue. But as soon as the mind becomes accustomed to contemp'ate, not things 
 only, but likewise relations of things, there is immediate need of some way or path of transit, 
 from one to the other of the things related ; there need be some law of agreement or of 
 contrast between them ; there must be some mode of comparison ; in short, there must be 
 Method. We may therefore, assert that the relations of things form the prime objefts, or, so 
 to speak, the materials of Method ; and that the contemplation of those relations is the 
 indispensable condition of thinking Methodically."— S. L. Coleridge, Treatise on Method, 
 p. 14. 
 
 And all which applies not solely to things, but to words and their relationships, and perhaps 
 even still more to these. — Author. 
 
 232. (A.) Mind-State. Secondary Bi-Polar Axis of Man as Living-Soul or 
 Co-ordinate of the Spirit-Principle of Time and the Eternal, with Place and Space as its 
 Negative and Positive Poles. 
 
 " What is the Force that sets in aftion and maintains the machinery of the body .'' 
 — Cox, Mechanism of Man .^ v. i. p. 206. 
 
 Life. 
 
 But Life Is a blind force. It ads in definite diredions in obedience to fixed laws. It 
 has neither Intelligence, nor a Will, nor Consciousness. 
 
 The Mechanism of the body is diverted to ends desired and sought by an intelligent 
 power within the struBure having capacity to choose and ability to attain them. 
 
 Therefore, the power is something other than that Life. But that power does not 
 operate upon the framework of the body diredly. The muscle is not moved by a mere 
 
 104
 
 Vocabulary — Index. 
 
 exercise of the intelligent Will. A machinery is interposed through which alone the Intel- 
 ligent power can operate upon the body in the normal conditions of the strucftures. 
 
 We can see that intermediate mechanism, and what do we find ? 
 
 A marvellous scheme of fibrous strudure, compared into a large mass at one extremity 
 of the frame, having smaller compafted masses at intervals, which masses are linked together 
 by a long straight cord, and from which masses there streams forth a complicated system 
 of nerve cords branching in all diredions, which maintain the communication between the 
 centres and the extremities, conveying the commands of the Will, and bringing back the 
 messages of the senses. 
 
 We are treading now closely upon the threshold of Psychology. We are in the 
 borderland where Physiology ends and Psychology begins. Physiology exhibits to us the 
 mechanism of the Mind. We must turn to Psychology for instrudion as to the produ6ls 
 of that mechanism, for it is to the aggregate . of those produfts that we give the name of 
 Mind. 
 
 The fundions of all the organs of the body necessary to existence are performed by the 
 Vital Force, without the direction of the Mind, and in the condition of perfed health 
 without consciousness. Those functions know neither sleep nor rest, nor can we by any 
 exercise of mental power arrest or control them. 
 
 At this point Physiology parts company with Psychology. " There," say the 
 Scientists, "our inquiries end. This is the ultimate knowledge attainable by the only 
 instruments of investigation we can recognise in the researches of our science, the scalpel and 
 the microscope. With these assistants to our senses we see a delicate strudiure, on the 
 condition of which depends the condition of the Mind. As this strudure grows in strength, 
 so does the Mind grow. If the state of this strudure is that of health, so is the Mind 
 healthy. If the strudure degenerates, the Mind fails with it. While the strufture lives 
 the Mind lives. When the structure is dead, the Mind is dead also. The conclusion from 
 these indisputable facts is obvious and unavoidable. That fibrous mass is what you call the 
 Mind. The fundions are what you call the operations of the Mind. Intelligence is a 
 secretion of the brain, as nerve force is a secretion of the ganglia, or gastric juice a secretion 
 of the stomach." 
 
 The answer of Psychology to this argument of Materialism is an admission of the 
 alleged fads — an acknowledgment that the Physiologists are right, so far as their researches 
 extend ; but an assertion that they have halted too soon ; that the brain they have truly 
 described is only the machinery through which communication is maintained by the Soul with the 
 material world in which it is existing. The Psychologists say that the existence of this Soul 
 is not to be discovered by the scalpel and the microscope, because it is not construded of 
 the coarse material which alone those instruments can reveal ; that it is governed by other 
 laws, and that its existence is to be proved by quite another series of fads and by researches 
 in quite a different diredion. 
 
 105 D D
 
 Vocabulary — Index. 
 
 All this, however, for future consideration "Whether Mind exists apart from the 
 
 material strudure, or is only that strudlure Itself, in no way affects the subjecfl now to be 
 considered, for It will be agreed by all that, in its normal condition. Mind is cognisable to our 
 senses only when adling by means of the mechanism of its material stru<5ture. (208.) It 
 will be convenient to call this material strudlure ' The Machinery of the Mind,' about which 
 there is little difference of opinion, to distinguish it from the Mind itself, about which there 
 Is great diversity and dispute." — The Mechanism of Man, by E. W. Cox, vol. i. 206, 208. 
 
 233. F. III. Moral Sense. Minor Diagonal Mode-Means of the Pivotal Wisdom, 
 or Correlative of a Mind-Existence of Function and Faculty Concomitant of the Spirit-Essence 
 of Self-hood and Power, and having thence also as Negative and Positive Poles a Conscience-of- 
 FunBion, Concomitant of the Conviftion-of-Spirlt-Self-hood, and a Conscientious-ness of Faculty, 
 Concomitant of the Intuition-of-Spirit-Power. 
 
 As regards Moral Sense "the broad fad:, stated in its unanalysed form, of which we have 
 to find the interpretation, is this : ' that, distinftively as men, we have an irresistible tendency 
 to approve and disapprove, to pass judgments of right and wrong. Where-ever approbation 
 falls, there we cannot help recognising merit : wherever disapprobation, demerit.' " — Dr. James 
 Martineau's Types of Ethical Theory, vol. ii. p. 18. 
 
 " Of late ■ years, and by the best writers, the term conscience, and the phrases moral 
 faculty, moral judgment, faculty of moral perception. Moral Sense, susceptibility of moral 
 emotion, have all been applied to that faculty, or combination of faculties, by which we have 
 ideas of right and wrong in reference to adions, and correspondent feelings of approbation 
 and disapprobation. This faculty, or conibination of faculties Is called into exercise not 
 merely in reference to our own condudt, but also in reference to the conduct of others. It is 
 not only reflective but ptospeBive in its operations. It is ante-cedent as well as subsequent to 
 adtlon in its exercises; and is occupied de faciendo i^s^cW v^s de fa£io." — See Reid, Ad. Pow. 
 Essay Hi. part iii. ch. 8. 
 
 " In short, conscience constitutes itself a witness of the past and the future, and judges of 
 adions reported as if present when they were adually done. It takes cognisance not merely 
 of the individual man, but of human nature, and pronounces concerning adions as right or 
 wrong, not merely in reference to one person, or one time, or one place, but absolutely and 
 universally. 
 
 " With reference tf) their views as to the nature of conscience and the constitution of the 
 modern faculty, modern philosophers may be arranged in two great schools or seds. The 
 difference between them rests on the pre-eminence and precedence which they assign to reason 
 and to feeling in the exercise of the moral faculty ; and their respedlve theories may be 
 distindly designated the intelletlual theory and the sentimental theory. A brief view of the 
 principal arguments in support of each may be found in Hume's Inquiry concerning the 
 Principles of Morals, Sed. 5. 
 
 106
 
 Vocabulary — Index. 
 
 " I see the right, and I approve it too, 
 
 Condemn the wrong, and yet the wrong pursue." — Ovid. 
 
 " For modes of faith let graceless zealots fight, 
 
 He can't be wrong whose life is in the right." — Pope. 
 
 234. G. II. Motion, p. p. of Nature's Spirit-Means. 
 
 235. ,, ,, (Phvsics of), p. p. of Cosmo-gony. 
 
 236. B. I. Motive-Means (Mind). Secondary Bi-Polar Axis of the twofold 
 Diagonal Will-Freedom and Will- Necessity Mode-Means, with Desire and Aspiration as its 
 Negative and Positive Poles. 
 
 " Man has a nature, and his nature has an end. This end is indicated by certain 
 tendencies. He feels inclination or desire towards certain objeds. The attainment of these 
 objedts gives pleasure, the absence of them is a source of uneasiness. Man seeks them by a 
 natural and spontaneous effort. In seeking them, he comes to know them better. . . . But 
 the intelligence which is gradually developed . . . should not lead us to overlook the fadt 
 that the desires primarily existed, as inherent tendencies in our nature, aiming at their 
 corresponding objefts." — Fleming's Vocabulary of Philosophy. 
 
 Aspiration, or, " the upward tendency of humanity, is shown in the general esteem for 
 honesty, honour, benevolence, and all the noble and heroic virtues. Our ideal life is far 
 above that to which we have attained. We find it in our romances, our poetry, and in the 
 biographies of our best and greatest men — the favourite reading of all ages. In our dramas, 
 even when performed in the lowest theatres — and most perhaps in those — honesty, self-sacrifice, 
 fidelity, heroism, meet with general applause ; while meanness, treachery, selfishness, and 
 cruelty are heartily detested. Even in the stories and dramas of highwaymen and pirates, 
 they must be made brave, generous, and in some sort heroic, to gain the sympathy of even 
 the lowest public." — Nichols's Human Physiology, p. 404. 
 
 237. D. IV. Music-Means (Mind). Secondary Bi-Polar Axis of the Acumen-of- 
 Hearing, with Pitch and Rhythm as its Negative and Positive Poles. 
 
 " Music goes on certain laws and rules. Man did not make these laws of music ; he has 
 only found them out: and if he be self-willed and break them, there is an end of his Music 
 instantly; all he brings out is discord and ugly sounds. The greatest musician in the world 
 is as much bound by those laws, as the learner in the school, and the greatest musician is the 
 one who, instead of fancying that, because he is clever, he may throw aside the laws of music, 
 knows the laws of music best, and observes them most reverently. And therefore it was that 
 the old Greeks, the wisest of all the heathens, made a point of teaching their children music, 
 because they said it taught them, not to be self-willed and fanciful, but to see the beauty oi 
 order, the usefulness of rule, the divineness of law." — Canon Kingsley. 
 
 107
 
 Vocabulary — Index. 
 
 Pitch. The most obvious distincflion among musical sounds is in respedl: of their height. 
 The relative height of a sound is called its pitch., and a great step towards determining a 
 question which for many years past has troubled the world of harmony in England has just 
 been taken by the highest authority in the realm. The Queen has ordered that the fitch 
 to be adopted by her private band shall be henceforth the so-called diapason normal of 
 France. 
 
 Rhythm. "Let any series of notes be sounded successively with exaflly the same stress 
 upon each, so that the ear shall not observe one sound to be more prominent than another ; 
 the efFeft is vague and unsatisfactory. Let the series of notes thus sounded be increased, and 
 still more increased, and the efFed: is a sense of monotony and bewilderment. The mind loses 
 itself in the very ad; of listening, instead of being stirred up to a consciousness of pleasure. 
 But suppose that the series of notes is sounded so that the first of every two is made prominent 
 by a stress upon it — or the first of every four — or the first of every three — or the first of 
 every six — the mind becomes conscious of a decided and pleasant effed. This arises from the 
 regular recurrence of stress ; which throws the sounds into groups of equal duration. The 
 order of recurrence may be varied, and each order will produce a different effed ; but some 
 order there must be, before we are conscious of musical efl^ed. The recurrence of stress at 
 regular intervals of duration is called rhythm, and the stress itself is termed accent."- — James 
 Currie's Elements of Musical Analysis. 
 
 238. G. II. Nature (Spirit). TnmRry Bi-Polar Axis of the Implications-of- Inclusion, 
 with Matter and Motion as its Negative and Positive Poles. 
 
 " Nature, or Natura, etymologically means, ' she who gives birth, who brings forth ! ' 
 But who is she, or he, or it .? The ancient nations made a goddess of her — and this we 
 consider a childish mistake — but what is Nature with us ? We use the word readily and 
 constantly, but when we try to think of Nature as a being, or as an aggregate of beings, or 
 as a power, or as an aggregate of powers, our mind soon drops: there is nothing to lay hold 
 of, nothing that exists or resists." . . . . — Max Mijller's Twelfth Le£lure, Second 
 Series, p. 56. 
 
 " In the study of Nature, questions of Force are becoming more and more prominent. 
 The things to be explained are changes — adive effeds — Motions in ordinary Matter ; and the 
 tendency is to regard matter, not as a£led upon, but as in itself inherently active. The chief 
 use of atoms is to serve as points or vehicles of motion. Thus the study of matter resolves 
 itself into the study of forces. Inert objeds, as they appear to the eye of sense, are replaced 
 by activities revealed to the eye of intelled. The conceptions of ' gross,' ' corrupt,' ' brute 
 matter,' are passing away with the prejudices of the past, and in place of a dead material world, 
 we have a living organism of j-/iz>//««/ energies." — ifouMAN's Chemistry ^ par. 418. 
 
 108
 
 Vocabulary — Index. 
 
 " See through this Air, this Ocean and this Earth 
 All matter quick, and bursting into birth. 
 Above, how high ! progressive life may go ! 
 Around, how wide ! how deep extend below ! 
 Vast chain of Being ! which from God began. 
 Nature's ethereal, human, angel, man, 
 Beast, Bird, Fish, Inse6l, what no eye can see, 
 No glass can reach, from infinite to Thee, 
 From Thee to nothing." — Pope. 
 
 239. F. IV. Notions (Spirit). Primary Bi-Polar Axis of the Retentions-of- 
 Common- Sense, with Capacity and Sagacity as its Negative and Positive Poles. 
 
 240. D. II. Nourishment, n. p. of Spirit-Subsistence. 
 
 241. ,, ,, (Pabulum-of). n. p. of Good-Breeding. 
 
 242. C. IV. Numeration, n. p. of Arithmetic. 
 
 243. ,, ,, (Proportions-of). n. p. of Symmetry. 
 
 244. D. II. Nurture, p. p. of Spirit-Subsistence. 
 
 245. ,, „ (Regimen-of). p. p. of Good-Breeding. 
 
 O. 
 
 246. F. V. Object, n. p. of Mind-Connotations. 
 
 247. „ „ (Impressions-of). n. p. of Word-Meaning. 
 
 248. E. IV. CEcoNOMics (Mind). Secondary Bi-Polar Axis of the Sympathy-of- 
 Friend-ship, with Co-operation and Edification as its Negative and Positive Poles. 
 
 "Economics must be constantly regarded as forming onlv one department of the larger 
 science of Sociology in vital connexion with its other departments and w///.' the moral synthesis 
 which is the crown of the whole intelletftual system. We have already sufficiently explained 
 the philosophical grounds for the conclusion that the economic phenomena of society cannot 
 be isolated, except provisionally from the rest, — that, in fad, all the primary social elements 
 should be habitually regarded with respeft to their mutual dependence and reciprocal adtions. 
 Especially must we keep in view the high moral issues to which the economic movement is 
 subservient, a.nd in the absence of which it could never in any great degree attradl the interest 
 or fix the attention either of eminent thinkers or of right-minded men. "The individual point 
 of view will have to be subordinated to the social ; each agent will have to be regarded as an 
 organ of the society to which he belongs and of the larger society of the race. The con- 
 
 109 E E
 
 Vocabulary — Index. 
 
 sideration of interests , as George Eliot has well said, must give place to that of funtlions. 
 The old dodrine of right, which lay at the basis of the system of ' natural liberty,' has done 
 its temporary work ; a do£lrine of duty will have to be substituted, fixing on positive grounds 
 the nature of the social co-operation of each class and each member of the community, 
 
 and the rules which 7nust regulate its just and beneficial exercise We are now in a 
 
 period of transition. Our ruling powers have still an equivocal character; they are not in 
 real harmony with industrial life, and are in all respeSls imperfeElly imbued with the modern 
 spirit. Besides, the conditions of the new order are yet imperfectly understood. The 
 institutions of the future must be founded on sentiments and habits, and these must be the 
 
 slow growth of thought and experience What is now most urgent is not legislative 
 
 interference on a large scale with the industrial relations, but the formation, in both the higher 
 and lower regions of the industrial world, of profound convictions as to social duties, and some 
 more effeElive mode than at present exists of diffusing, maintaining, and applying those convictions. 
 .... The industrial reformation for which western Europe groans and travails, and the 
 advent of which is indicated by so many symptoms (though it will come only as the fruit of 
 faithful and sustained effort) will be no isolated fad, but will form one part of an applied art 
 of life, modifying our whole environment, affeCting our whole culture, and regulating our whole 
 conduct — in a word, consciously direfting all our resources to the conservation and evolution 
 of humanity." — Encyc. Britannica, 9th ed. p. 400, "Political Economy.'" 
 
 249. G. IV. Organisation, p. p of Spirit-Progressive-ness 
 
 250. ,, „ (Phalanx-Type-of). p. p. of Social Perfedlion. 
 
 251. D. III. Organism (Spirit). Primary Bi-Polar Axis of the Aeration-of- 
 Smell, with Heart and Head as its Negative and Positive Poles. 
 
 " The head is not more native to the heart.'' — Shakespeare. 
 
 " The living body is a regulated furnace. Its constituents are combustible : a vital 
 fire is sustained in the organism from birth to death, and the inhalation of oxygen is the 
 draught by which it is supported. But this combustion must take place in such a manner 
 that other important objecfts may be accomplished ; while heat is to be constantly maintained 
 in ' the house we live in,' the strufture must not be burned down in the process. 
 
 "Nitrogen is incombustible, and lowers the combustibility of all compounds into which 
 it enters. . . . The nitrogen of albuminous compounds, which gives them a low combusti- 
 bility, adapts them to form the bodily struc5tures which are to have a certain degree of per- 
 manence. What the iron is to the stove, the nitrogenous tissues are to the living body ; they 
 enclose and retain the non-nitrogenous as fuel. Both the fuel and the stove here are essen- 
 tially combustible ; the stove ' burns out ' in time, and the bodily tissues waste continually; 
 but the difference between the two is sufficient for the great purpose of the animal economy. 
 Liebig remarks : ' Without the powerful resistance which the nitrogenous constituents of the 
 
 I ic
 
 Vocabulary — Index. 
 
 body oppose, beyond all other parts, to the adlion of the air, life could not subsist.' " — You- 
 man's Class-Book of Chemistry, p. 431, par. 1226. 
 
 252. D. V. Paintings (Mind). Secondary Bi-Polar Axis of the Perspicacity of 
 Sight, or Co-ordinate of Man's Spirit-Hopes of Light and Vision, with Fancy and View, as 
 its Negative and Positive Poles. 
 
 253. E. III. Pairing, n. p. of Mind-Conjugality. 
 
 254. „ „ (Mate-ship-of). n. p. of Industrial-Marriage. 
 
 255. C. I. Passion, p. p. of Spirit-Attraftions. 
 
 256. ,, ,, (Inter-twinings-of). p. p. of Social-Good. 
 
 257. C. III. Past (The), n. p. of Mind-Heirship. 
 
 258. „ ,, (Earth-of). n. p. of Industrial Unity. 
 
 259. C. V. Patience, n. p. of Mind-Magnanimity. 
 
 260. „ „ (Endeavours-of). n. p. of Industrial Perfecflion. 
 
 261. B. III. Patriotism. Minor Diagonal Mode-Means of the Pivotal "Humanity," 
 or Correlative of the Mind; Homogeneity-Means of Friend-ship and Ambition; Concomitant 
 of the Spirit-Affinity-Means of Kind-ness and Love ; and having thence as Negative and 
 Positive Poles, a Sympathy -of -Friendship, Concomitant of the Charity-of-Kind-ness, and a 
 Public-Spirit-of Ambition, Concomitant of the Caress-of-Love. 
 
 262. B. IV. Perception, n. p. of Spirit-Conscious-ness. 
 
 263. ,, „ (Suggestions-of-). n. p. of Attention. 
 
 264. C. V. Perfection. F'lvot of Industry's Focations-of- Aspiration, or Centre of 
 Inter-crossing of the Spirit- Progressive-ness of Civilisation and Organisation, and its Co- 
 ordinate Mind-Magnanimity of Patience and Perseverance. 
 
 " Perfedtion is attained by slow degrees, and requires the hand of Time." — Voltaire. 
 
 265. C. V. Perfection (Social). Major Diagonal Mode-Means of the Pivotal 
 '' Perfeftion," or Correlative of the Spirit-Progressive-ness of Civilisation and Organisation, 
 and having as its Negative and Positive Poles the Utopias-of- Civilisation and Phalanx-Type- 
 of-Organisation} 
 
 ' Vtopim = Preparatory-Aspirations ; Phalanx-T\fe = An Organisation, typical of the Macedonian Phalan.x. 
 
 Ill
 
 Vocabulary — Index. 
 
 266. Perfection (Industrial). Minor Diagonal Mode-Means of the Pivotal 
 " Perfeftion," or Correlative of a Mind- Magnanimity-ship- Means of Patience and Per- 
 severance Concomitant of the Spirit-Progressive-ness of Civilisation and Organisation, and 
 having as Negative and Positive Poles an Endeavours-of-PatiencCy Concomitant of the 
 Utopias-of-Civilisation, and a Success of- Per severance. Concomitant of a Phalanx-Type- 
 Organisation. 
 
 " A falling drop at last will cave a stone." — Lucretius. 
 
 267. C. V. Perseverance, p. p. of Mind-Magnanimity-ship, 
 
 268. ,, ,, (Success-of). p. p. of Industrial Perfedlion. 
 
 269. C. II. Personalties (Spirit). Primary Bi-Polar Axis of the Duality [Male- 
 Female) of Individualism, with Bodies and Souls, as Negative and Positive Poles. 
 
 " Persona^ in Latin, meant the mask worn by an aStor on the stage, within which the 
 sounds of the voice were concentrated, and through which [personuit) he made himself heard 
 by an immense audience. From being applied to the mask it came next to be applied to the 
 adtor, then to the character afted, then to any assumed chara6ler, and lastly to any one having 
 any charafter or station. Martinius gives as its composition — per se una, an individual." — 
 Fleming's Vocabulary of Philosophy. 
 
 " The argument of the Materialists (who deny the being of Soul) is indisputable so far 
 as it goes. But Psychology advances another step. It says, ' Admitting that we can perceive 
 nothing but the material structure — that the Intelligence that controls the strudlure is obviously 
 associated with that strucflure, that it partakes of all its conditions in life, and seems to perish 
 with it at Death — nevertheless we assert confidently, that the Man is something other than 
 that material struiflure — an entity, a thing that is himself, of which the body is merely the 
 material mechanism, conditioned for existence in a world strudiured of matter.' .... 
 
 " The Materialist inquires upon what evidence Psychology bases this assertion, seeing 
 that, according to its own admission, this asserted entity is wholly imperceptible to any sense. 
 
 " Psychology answers, ' We know of its presence, as you learn the presence of Eleiftricity 
 or Magnetism, or of any other imperceptible physical existence, by its operation upon the matter 
 that is perceptible. You Physicists are thus enabled to exhibit, not the existence only, but also 
 the qualities, powers, and charafteristics of these imperceptible existences. In like manner is 
 Psychology enabled to discover the presence of Soul in Man. Psychology cannot see it nor 
 feel it ; but it can and does witness its operations upon the expressions of the mind and the 
 adlions of the body, and thence it concludes the existence of that non-corporeal entity and 
 learns something of its nature and charadier." — Cox's Mechanism of Man, vol. i. p. 401. 
 
 "The Soul has not, as is the vulgar notion, a local habitation in some special part of 
 the molecular body, but possesses the whole being, transfusing the entire molecular strufture 
 with its own non-molecular strudure. Hence the mutual adtion and readion are instant 
 
 1 12
 
 Vocabulary — Index. 
 
 and the links between them imperceptible." — E. W. Cox, The Mechanism of Man, vol. ii. 
 p. 28. 
 
 The " Diagrammatic " ascribes this " possession of the whole being," the " transfusion 
 of the entire molecular structure " to the " Spirit-Principle " as non-molecular. — Author. 
 
 270. B. III. Philanthropy. Major Diagonal Mode-Means of Humanity, or 
 Correlative of the Spirit-Affinity-Means of Kindness and Love, and having thence as its 
 Negative and Positive Poles the Charilj-o/- Kindness and the Caress-of-Love. 
 
 " The obligation of Philanthropy is for all ages. ... No man who loves his kind 
 can in these days rest content with waiting as a servant upon human misery, when it 
 is in so many cases possible to anticipate and avert it. ' Prevention is better than cure,' 
 and it is now clear to all that a large part of human suffering is preventable by improved 
 social arrangements. Charity will now, if it be genuine, fix upon this enterprise as 
 greater, more widely and permanently beneficial, and therefore more Christian than the 
 other. . . . When the sick man has been visited, and everything done which skill and 
 assiduity can do to cure him, modern charity will go on to consider the causes of his malady, 
 what noxious influence besetting his life, what contempt of the laws of health in his diet or 
 habits, may have caused it, and then to inquire whether others incur the same dangers and 
 may be warned in time. When the starving man has been relieved, modern charity inquires 
 whether any fault in the social system deprived him of his share of nature's bounty, any 
 unjust advantage taken by the strong over the weak, any rudeness or want of culture in 
 himself wrecking his virtue and his habits of thrift. The truth is, that though the moralitv 
 of Christ is theoretically perfed: .... the praftical morality of the first Christians has been 
 in a great degree rendered obsolete by the later experience of mankind, which has taught us 
 to hope more and undertake more for the happiness of our fellow-creatures. ... As the 
 early Christians learnt that it was not enough to do no harm, and that they were bound to 
 give meat to the hungry and clothing to the naked, we have learnt that a still further 
 obligation lies upon us to prevent, if possible, the pains of hunger and nakedness from being 
 
 ever felt. 
 
 ******* 
 
 " Thus the Enthusiasm of Humanity, if it move us in this age to consider the physical 
 needs of our fellow-creatures, will not be contented with the rules and methods which satisfied 
 
 those who first felt its power When Love was waked in his dungeon, and his fetters 
 
 struck off, he must, at first, have found his joints too stiff for motion We are advanced 
 
 by eighteen hundred years beyond the Apostolic generation Our minds are set free, 
 
 so that we may boldly criticise the usages around us, knowing them to be but imperfedt 
 essays towards order and happiness, and no divinely or supernaturally ordained constitution 
 which it would be impious to change. We have witnessed improvements in physical well- 
 being which incline us to exped: further progress, and make us keen-sighted to detecfl the evils 
 
 113 FF
 
 Vocabulary — Index. 
 
 that remain. The channels of communication between nations and their governments are 
 free, so that the thought of the private philanthropist may mould a whole community. And, 
 finally, we have at our disposal a vast treasure of science, from which we may discover what 
 physical well-being Is, and on what conditions it depends. In these circumstances the Gospel 
 precepts of philanthropy become utterly insufficient. It is not now enough to visit the sick 
 and give alms to the poor. We may still use the words as a kind of motto, but we must under- 
 stand them under a multitude of things which they do not express Christ commanded 
 
 his first followers to heal the sick and give alms ; but he commands the Christians of this age, 
 if we may use the expression, to investigate the causes of all physical evil, to master the 
 science of health, to consider the question of education with a view to health, the question of 
 labour with a view to health, the question of trade with a view to health ; and, while all these 
 investigations are made, with free expense of energy, and sense, and means, to work out the 
 rearrangement of human life in accordance with the results they give." — Ecce Homo^ " '^he 
 Law of Philanthropy" chap. xvii. pp. 184, 190. 
 
 271. G. III. Philosophy. Pivot of the Explications-of-Dedu6tion or Centre of 
 Inter-crossing of Man's Spirit-Life of Involution and Evolution, and Co-ordinate Mind- 
 Meta-physics of Information and Speculation. 
 
 " Philosophy, even under its most discredited name of metaphysics, has no other subjed:- 
 matter than the nature of the real world, as that world lies around us in every-day life, and 
 lies open to observers on every side. But if this is so, it may be asked what function can 
 remain for philosophy when every portion of the field is already lotted out and enclosed by 
 specialists ? Philosophy claims to be the science of the whole ; but, if we get the knowledge 
 of the parts from the different sciences, what is there left for science to tell us ? To this it is 
 sufficient to answer generally that the synthesis of the parts Is something more than that 
 detailed knowledge of the parts in separation which Is got by the man of science. // is with 
 the ultimate synthesis that philosophy concerns itself ; it has to show that the subject-matter which 
 we are all dealing with in detail really is a whole, consisting of articulated members. Evidently, 
 therefore, the relation existing between philosophy and the sciences will be, to some extent, 
 one of reciprocal influence. The sciences may be said to furnish philosophy with its matter, 
 but philosophical criticism re-acffs upon the matter thus furnished, and transforms it. Such 
 transformation is inevitable, for the parts only exist and can only be fully, i.e., truly known, 
 in their relation to the whole. A pure specialist, if such a being were possible, would be 
 merely an instrument whose results had to be co-ordinated and used by others. Now, 
 though a pure specialist may be an abstraction of the mind, the tendency of specialists in any 
 department naturally is to lose sight of the whole in attention to the particular categories or 
 modes of nature's working which happen to be exemplified, and fruitfully applied, in their 
 own sphere of investigation; and in proportion as this is the case it becomes necessary for 
 their theories to be co-ordinated with the results of other inquirers, and set, as it were, in the 
 
 i"4
 
 Foe a hidary — Index. 
 
 light of the whole. This task of co-ordination in its broadest sense is undertaken by philosophy ; 
 for the philosopher is essentially what Plato, in a happy moment, styled him, synoptikos, the 
 man who insists on seeing things together." — Enc. Brit., 9th ed. 
 
 272. D. V. PicTURESQUENESS. Minor Diagonal Mode-Means of the Pivotal 
 " Beauty," or Correlative of a Mind-Paintings of Fancy and View, Concomitant of the 
 Spirit-Hopes of Light and Vision, and having thence as its Negative and Positive Poles a 
 Pi£lures-of-Fancy, Concomitant of the Glory-of- Light, and a Paradise-of-View, Concomitant 
 of the Heaven, or Heaved-up-of -Vision. 
 
 273. D. IV. Pitch, n. p. of Mind-Music. 
 
 274. „ „ (Accord-of). n. p. of Instrumental Harmony. 
 
 275. A. Place, n. p. of Mind-State. 
 
 276. ,, ,, (Instinct-Means-of). n. p. of Will-Necessity-Means. 
 
 277. G. V. Poetry. Major Mode Diagonal Means of the Pivotal " Literature," or 
 Correlative of the Integration-Spirit of Structure and System, and having the Distribution-of- 
 Stru^ure, and Composition-of-System, as its Negative and Positive Poles. 
 
 " It may be necessary to observe that the Greek word [poietes) whence poeta and poet, is, 
 literally, maker ; and maker, it is well known, was once the current term for poet in our 
 language : and to write verses was to make. Sir Philip Sidney, speaking of the Greek word, 
 says : ' Wherein, I know not whether by luck or wisdom, we Englishmen have met with the 
 Greeks in calling him maker.' (" Defence of Poesy.") 
 " So Spenser : — 
 
 ' The god of Shepherds, Tityrus, is dead, 
 Who taught me, homely as I can, to make.' " 
 
 Aristotle's Rhetoric and Poetic, page 408 note, Bohn's Edition. 
 
 " The beginning of literature has been prior to the beginning of writing in all those 
 countries in which literature has subsequently attained its greatest development. As the want 
 of writing materials necessitates the adoption of metre, the first composition in every language 
 is poetry. Had the invention of writing and printing been coeval with the first beginnings of 
 language, we should never have had an epic poem, perhaps never a line of poetry in the world. 
 Besides, there appears to be something in the nature of early man, full as he is of sublime 
 inquiry, and impressed with the wonders of the earth and the sky, which he gazes on with 
 awe and veneration, that leads him on to poetry. . . . ' We may suppose,' says William von 
 Humboldt, ' that there was hardly in any desert a wandering horde which had not its lays. 
 Man as a species is a singing animal, conneding, however, thought with his melody. " — 
 Donaldson's New Cratylus, p. 81. 
 
 "5
 
 Vocabulary — hidex. 
 
 278. E. V. Polity (Mind). Secondary Bi-Polar Axis of the Public Spirit-of- 
 Ambition, with Village and 'Town as its Negative and Positive Poles. 
 
 279. F. III. Power (Spirit), p. p. of Spirit-Essence. 
 
 280. ,, ,, (Intuition-of). p. p. of Religion. 
 
 281. E. II. Practice, n. p. of Mind-Deontology. 
 
 282. ,, ,, (Good-Works-of). n. p. of Industrial Education. 
 
 283. ,, Precept, p. p. of Mind-Deontology. 
 
 284. ,, ,, (Good-Words-of). f. p. of Industrial Education. 
 
 285. C. V. Pro-gressive-ness (Spirit). Primary Bi-Polar Axis of the Vocations- 
 of- Aspiration, with Civilisation and Organisation as its Negative and Positive Poles. 
 
 286. F. IV. Pro-positions (Mind). Secondary Bi-Polar Axis of the Retentions- 
 of-Common-Sense with Definition and Supposition as its Negative and Positive Poles.. 
 
 " Whatever can be an objetft of belief or disbelief must, when put into words, assume 
 the. form of a proposition. All truth and all error lie in propositions." — Mill's Logic, p. 12. 
 
 " Every portion of Knowledge conveyed in language, everything propounded for belief 
 or disbelief, takes the form called in Grammar a Sentence, in Logic a Proposition." — B.-iin's 
 Logic, p. 44. 
 
 287. G. V. Prose. Minor Diagonal Mode-Means of the Pivotal "Literature," or 
 Correlative of a Mind-Author-ship Concomitant of the Integration-Spirit of Structure and 
 System, and having thence as Negative and Positive Poles a Syntax-of-Writing, Concomitant 
 of the Distribution-of-Stru(5ture, and a Sentence-of-Reading, Concomitant of the Composition- 
 of-System. 
 
 288. D. III. Purity. Pivot of the Aeration of Smell, or Centre of Inter-crossing 
 of the Spirit-Organism of Heart and Head and Mind-Temperament of Good- Temper and 
 Good-Sense. 
 
 Better Homes for the Masses, the only sufficient Watch-word of Purity, Health, and 
 Temperance. But such Homes will only become the rule, when the idea of the WorJd-of- 
 the-Future, and its appropriate Architecflure, as already spoken of (C. III.), shall have 
 thoroughly ingrained itself in the minds of men, 
 
 " Here is the startling faft staring us in the face at every turn, that to our over-crowded 
 and neglected dwellings we owe to a great extent the horrors of intemperance, typhus, 
 diphtheria, scarlatina, small-pox, and cholera. These diseases might be almost stamped out 
 if we so willed it. There is no law of nature more stern in its operation, more exacting in its 
 demands, and dealing swifter and more uncompromising retribution than this, viz. — if people 
 
 116
 
 Vocabulary — Index. 
 
 are permitted to drivel out a wretched existence in dwellings alike deficient of light, drainage, 
 ventilation, water, and proper conveniences for natural wants — temperance, health, morality, 
 and religion are rendered impossible. If families have not the chance of observing the 
 decencies of life, how are they to be expecfled to cultivate purity of life and morals ? "To 
 ■preach, to leilure, to distribute tracts and send among them missionaries is simply to mock their 
 misery . . . If half the money given to Hospitals, Infirmaries, Asylums, etc., were invested 
 in improving the dwellings of our working population, the results would be a hundred 
 fold for good : Hospitals, Asylums, Workhouses, and Prisons would soon lose half their 
 inmates. . . . Whence come the most numerous and exacting applicants for charity — the 
 clamorous paupers, the confirmed drunkards, and the worst criminals ? The answer is 
 simple ; they are the outcome of the wretched dwellings provided in narrow streets, courts, 
 and alleys, ill-paved, ill-lighted, ill-drained, and destitute of sanitary arrangements. Well 
 may it be asked 
 
 " ' What tree can thrive in such a soil. 
 What flower so scathed can bloom ? ' " 
 
 Letter to the Earl of Derby. 
 
 * 
 
 " It is certain that by systematic distribution, by economy of space, and greater elevation 
 in the structures, one-half more people might be lodged in a comfortable and wholesome 
 manner, where the present occupants are huddled together in dirt, discomfort, and disease" and 
 which statements by the Charity Organisation's Dwellings Committee (1873) are corroborated 
 as follows by the Metropolitan Association in its 28th Report: — 
 
 " A faifl particularly deserving of attention is, that whilst the population in Westminster 
 (which is the most densely populated part of the metropolis) is only 235 persons to the acre, 
 that In the dwellings provided by this Association, Including in the area the large courtyards 
 and gardens attached, is upwards of 1,000 to the acre, and that the rate of mortality Is 
 nevertheless only two-thirds of that of the average of the whole of London. The total area 
 of land occupied by six of the buildings of this Association, accommodating 507 families, in 
 crowded parts of the metropolis, is 113,052 superficial feet, and of this 49,351 superficial feet 
 only are covered by the Improved dwellings, five and six storeys high, the remaining 63,701 
 feet being devoted to playground for the children and for improved ventilation." 
 
 It may be added that Dr. Ross, Medical Officer of Health for St. Giles's, recently 
 ascertained by measurement that, after excluding street space from the calculation, the 
 population in some of the most crowded blocks of houses in St. Giles's only amounted to 400 
 per acre. 
 
 117 G G
 
 Vocabulary — Index. 
 
 289. F. II. Quality (Mind), p. p. of Mind-Forms. 
 
 290. ,, ,, ,, (Observation-of). p. p. of Empiricism. 
 
 291. ,, Quantity (Mind), n. p. of Mind-Forms. 
 
 292. ,, ,, ,, (Hypothesis-of). n. p. of Empiricism. 
 
 R. 
 
 293. F. I. Rationalism. Minor Diagonal-Mode-Means of the Creed-of-Reason, 
 or Correlative of a Mind-Tenacity of Evidence and Verification Concomitant of the Under- 
 standing-Spirit of Apprehension and Comprehension ; and having thence also, as its Negative 
 and Positive Poles, a 'Testimony-of-Evidence, Concomitant of the Belief-of-Apprehension, and 
 an Argument of Verification, Concomitant of the Trust-of-Comprehension. 
 
 " By the Spirit of Rationalism I understand, not any class of definite do6lrines or 
 criticisms, but rather a certain cast of thought or bias of reasoning, which has during the 
 
 last three centuries gained a marked ascendency in Europe It leads men on all occasions 
 
 to subordinate dogmatic theology to the dictates of reason and of conscience, and as a necessary 
 consequence, greatly to restridt its influence upon life." — Lecky's Rise and Influence of 
 Rationalism, Introd. 
 
 " To love truth sincerely means to pursue it with an earnest, conscientious, unflagging 
 zeal. // 7neans to be prepared to follow the light of evidence even to the most unwelcome 
 conclusions ; to labour earnestly to emancipate the mind from early prejudices ; to resist the 
 current of the desires, and the refrafting influence of the passions ; to proportion on all 
 occasions conviftion to evidence, and to be ready, if need be, to exchange the calm of assurance 
 for all the suffering of a perplexed and disturbed mind. To do this is very difficult and very 
 painful, but it is clearly involved in the notion of earnest love of truth. If, then, any system 
 stigmatizes as criminal the state of doubt, denounces the examination of some one class of 
 arguments or fads, seeks to introduce the bias of the affedions into the inquiries of the 
 reason, or regards the honest conclusion of an upright investigation as involving moral guilt, 
 that system is subversive of intellec5lual honesty." — Lecky's History of Morals, vol. ii. 
 p. 200. 
 
 " .... It is not safe to play with error, and dress it up to ourselves or others in the 
 
 shape of truth. The mind by degrees loses its natural relish of solid truth We 
 
 should keep a perfeft indifferency for all opinions, not wish any of them true, or try to make 
 them appear so, but being indifferent, receive and embrace them according as evidence, and 
 that alone, gives the attestation of truth The right use and condudt of the under- 
 standing, whose business is purely truth and nothing else, is, that the mind should be kept in 
 
 118
 
 Vocabulary — Index. 
 
 perfeft indifferency, not inclining to either side any further than evidence settles it by 
 
 knowledge Evidence, therefore, is that by which alone every man is (and should be) 
 
 taught to regulate his assent, who is then, and then only, in the right way when he fpllows it." 
 — Locke's Conduit of the Understanding, §§ li, 24, 33, 34, 42. 
 
 " Ecclesiastical power throughout Europe has been everywhere weakened, and weakened 
 in each nation in proportion to its intelle5lual progress. If we were to judge the present posi- 
 tion of Christianity by the tests of ecclesiastical history, if we were to measure it by the 
 orthodox zeal of the great dodors of the past, we might well look upon its prospers with 
 the deepest despondency and alarm. The spirit of the Fathers has incontestably faded. The 
 days of Athanasius and Augustine have passed away never to return. The whole course of 
 thought is flowing in another direftion. The controversies of bygone centuries ring with a 
 strange hollowness on the ear. But if, turning from ecclesiastical historians, we apply the 
 exclusively moral tests which the New Testament so invariably and emphatically enforces, 
 if we ask whether Christianity has ceased to produce the living fruits of love and charity, and 
 zeal for truth, the conclusion we should arrive at would be very different. If it be true 
 Christianity to dive with a passionate charity into the darkest recesses of misery and of vice, 
 to irrigate every quarter of the earth with the fertilising stream of an almost boundless 
 benevolence, and to include all the seftions of humanity in the circle of an intense and effi- 
 cacious sympathy ; if it be true Christianity to destroy or weaken the barriers which had 
 separated class from class and nation from nation, to free war from its harshest elements, and 
 to make a consciousness of essential equality and of a genuine fraternity dominate over all 
 accidental differences; if it be, above all, true Christianity to cultivate a love of truth for its 
 own sake, a spirit of candour and of tolerance towards those with whom we differ — if these 
 be the marks of a true and healthy Christianity, then never since the days of the Apostles has 
 it been so vigorous as at present, and the decline of dogmatic systems, and of Clerical 
 influence has been a measure if not a cause of its advance." — Leckv's Rise and Influence of 
 Rationalism, v. i. p. 186. 
 
 294. G. V. Reading, p. p. of Mind-Author-ship. 
 
 295. F. IV. ,, (Sentence of), p. p. of Prose. 
 
 296. ,, Reality. Minor Diagonal Mode-Means of the Pivotal " Idea," or 
 Correlative of a Mind-Propositions of Definition and Supposition, Co-ordinate of the 
 Spirit-Notions of a Capacity and Sagacity Retentions-of-Common-Sense, and having thence 
 as Negative and Positive Poles, a Fa^s-of-Definition, Concomitant of Ideality's Axioms-of- 
 Capacity, and an Events-of-Supposition Concomitant of Ideality's Maxims-of-Sagacity, 
 
 297. B. IV. Reason. Pivot of the Instin^-Means-of-Place, or Centre of Inter- 
 crossing of the Spirit-ConscIous-ness-Means of Perception and Conception, and the Mlnd- 
 Refledtion-Means of Common-Sense and Thought. 
 
 119
 
 Vocabulary — Index. 
 
 " We have the Latin ratio^ meaning reason ; and ratiocinor, to reason. This word ratio 
 we apply to each of the two quantitative relations forming a proportion ; and the word ratio- 
 cination, which is defined as ' the adt of deducing consequences from premises,' is applicable 
 alike to numerical and other inferences. Conversely, the French use raison in the same sense 
 that ratio is used by us. Throughout, therefore, the implication is that reason-ing and ratio-ing 
 are fundamentally identical." — Herbert Spencer's Principles of Psychology, vol. ii. part vi. 
 chap. viii. 
 
 May not the root of the notion or idea of ratio and ratio-nality be traced to the Mind s 
 minding of its ratio-nzX occupancy of Place and Space.? — Author. 
 
 298. F. I. Reason (Creed of). Pivot of the two-fold Diagonal-Mode-Means of 
 Attention and Memory, or Centre of Inter-crossing of the Under-standing-Spirit-Means of 
 Apprehension and Comprehension, and Co-ordinate Mind-Tenacity-Means of Evidence and 
 Verification. 
 
 *' Belief, logically regarded, is purely intellecftual ; it is an effecfl produced by a cause ; 
 an irresistible conclusion from premisses. It is a condition of the mind induced by the 
 operation of evidence presented to it. Being therefore an efFedt, and not an aft, it cannot be, 
 or have, a merit. If belief be brought about by influencing the will of the believer, not by 
 the bond fide operation of evidence upon his mind, such belief ceases to be genuine or 
 honest. In sane and competent minds belief must follow as a necessary consequence — if it 
 does not follow, this can only arise from the evidence adduced being insufficient. To dis- 
 believe in spite of adequate proof is impossible — to believe without adequate proof is absurd. 
 . . . Belief, scientifically regarded, is logical belief controlled by the limitation that it be 
 precisely proportioned to the evidence derived from the discoveries of science, and be con- 
 sistent with the laws and order of Nature. It differs essentially from theological belief in this, 
 that it is not founded to any extent whatever on antecedent credibility derived from autho- 
 rity, or that state of mind which consists in the ever-present readiness to ascribe to super- 
 natural causes or intervention whatever cannot be explained by natural causes, or to shift the 
 basis of belief from the evidence of fids to the influence of mental persuasion ; and it difi^ers 
 from metaphysical and psychological belief in not being mainly dependent either on the will 
 or on the feelings. 
 
 "The cultivation of science has brought the human mind to a rigid belief in the govern- 
 ment of the universe by law, and imbued it with that spirit of science which teaches as an 
 article of faith the doftrine of uniform sequence, in other words, the dodtrine that certain 
 events having already happened, certain other events corresponding to them will also happen. 
 . . . that everything which happens in the material world is so conne<5led and bound up 
 
 120
 
 Vocabulary — -Index. 
 
 with its antecedents, as to be the inevitable result of what has previously occurred."^ — A. 
 Elley Finch, The Pursuit of Truth, pp. 69-71. 
 
 299. D. II. Refinement. Pivot of the " Sus-ceptibilities-of- Taste," or Centre of 
 Inter-crossing of the Spirit-Subsistence of Nourishment and Nurture and Co-ordinate 
 Mind-Dietetics of Good-Cheer and Good-Taste. 
 
 " But Nature's self th' untutor'd race first taught 
 To sow, to graft ; for acorns ripe they saw. 
 And purple berries, shatter'd from the trees, 
 Soon yield a lineage like the trees themselves. 
 Whence learn d they, curious, through the stem mature 
 To thrust the tender slip, and o'er the soil 
 Plant the fresh shoots that first disorder'd sprang. 
 Then, too, new cultures tried they, and, with joy, 
 Mark'd the boon earth, by ceaseless care caress'd. 
 Each barbarous fruitage sweeten and subdue." 
 
 Lucretius, book v. 
 
 300. B. IV. Reflection (Mind). Secondary Bi-Polar Axis of the Instind-Means- 
 of-Place, with Common-Sense and Thought as its Negative and Positive Poles. 
 
 " Refleilion creates nothing — can create nothing ; everything exists previous to reflexion 
 in the Consciousness ; but everything pre-exists there in confusion and obscurity. It is the 
 work of refleftion in adding itself to Consciousness to illuminate that which was obscure, to 
 develop that which was enveloped. Refledtion is for Consciousness what the microscope and 
 telescope are for the natural sight. Neither of these instruments makes or changes the 
 objed:s ; but in examining them on every side, in penetrating to their centre, these instruments 
 illuminate them, and discover to us their charadteristics and their laws." — Cousin's History of 
 Modern Philosophy, vol. i. p. 76. 
 
 The more precise definition of the term " reflecflion " is, however, that it mirrors the 
 Spirit's-Conscious-ness ; that Common-Sense, the basic Pole of Refledlion, mirrors Perception — 
 the perception that is of the Outer World-of-Sense, the basic pole of the Spirit's Conscious- 
 ness ; and Thought, the Positive Pole of Refledtion, the Conception of Spirit-Conscious-ness ; 
 or of {con-capio") its taking into its inner self the o«/^r-world of sense. 
 
 301. G. I. Relation-ships, n. p. of the Uni-verse-ism- Spirit. 
 
 302. ,, „ (Discovery-of). n. p. of Inspiration. 
 
 3^! F. III. Religion. The Major Diagonal Mode-Means of the Pivotal 
 
 ' Buckle, History of Civilisation, vol. ii, pp. 325-564. 
 
 121 H H
 
 Vocabulary — Index. 
 
 " Wisdom," or Correlative of the Spirit-Essence of Man's Self-hood and Power, and having 
 as its Negative and Positive Poles the Convi^ion-of-his Spirit-Self-hood and Intuilion-of-his 
 Spirit-Power. 
 
 " The deeply reverent nature of the Roman seeing G06., first in himself, came to see God 
 
 in everything From the thought of a Spirit within himself, ' the Roman ' early rose 
 
 to the higher conception of a Universal Spirit in '^^.turs"— Faiths of the World, St. Giles 
 Ledlures, pp. 219-230. 
 
 " The comparative historical study of religions is one of the means indispensable to the 
 solution of the difficult problem, What is religion ? the other being a psychological study of 
 7nan. It is one of the pillars on which not a merely speculative and fantastic, and therefore 
 worthless, but a sound scientific philosophy of religion should rest. Still, like every 
 department of study, it has its aim in itself. This aim is not to satisfy a vain curiosity, but 
 to understand and explain one of the mightiest motors in the history of mankind." — 
 Encyclopedia Britannica, 9th edition, " Religion," p. 358. 
 
 " Those who defend, equally with those who assail religious creeds, suppose that 
 everything turns on the maintenance of the particular dogmas at issue ; whereas the dogmas 
 
 are but temporary forms of thai which is permanent " — Herbert Spzhcyr^s Principles 
 
 of Philosophy, ch. v. § 27. 
 
 " The rationality of Religion rests on the possibility of an Ultimate Synthesis in which 
 Man and Nature are regarded as the manifestation of one Spiritual Principle. For religion 
 involves a faith that, in our effisrts to realise the Good of Humanity, we are not merely 
 straining after an Ideal beyond us, which may or may not be realised, but are animated by a 
 Principle which within us and without us is necessarily realising itself because it is the 
 Ultimate Principle by which all things are and are known. This absolute certitude that we 
 work effecftually because all the Universe is working with us, in other words, because God is 
 working in us, can find its defence only in a philosophy for which ' the real is the rational, 
 and the rational is the real.'" — Encyclopaedia Britannica, 9th edition, " Metaphysics," p. loi. 
 
 304. D. IV. Rhythm, p. p. of the Mind-Means-of-Music. 
 
 305. „ ,, (Concord-of). p. p. of Instrumental-Harmony. 
 
 S. 
 
 306. F. IV. Sagacity, p. p. of Spirit-Notions, 
 
 307. ,, ,, (Maxims-of). p. p. of Ideality. 
 
 308. G. II. Science. Pivot of the Implications-of-InduHion, or Centre-of-Inter- 
 crossing of the Spirit-Nature of Matter and Motion, and its Co-ordinate Mind-Mechanics of 
 Statics and Dynamics. 
 
 122
 
 Vocabulary — Index. 
 
 " The Sciences to which the name is most commonly and unhesitatingly given, are those 
 which are concerned about the material world ; whether they deal with the celestial bodies, as 
 the sun and stars, or the earth and its produds, or the elements ; whether they consider the 
 differences which prevail among such objefts, or their origin, or their mutual operations. 
 And in all these Sciences it is familiarly understood and assumed that their doftrines are 
 obtained by a common process of col letting general truths from particular observed 
 fads, which process is termed InduRion." — Whewell's History of Scientific Ideas, Intro- 
 dudion, p. 4. 
 
 309. F. III. Selfhood (Spirit), n. p. of Spirit-Essence. 
 
 310. „ ,, (Conviction-of). n. p. of Religion. 
 
 311. D. III. Sense (Good), p. p. of Mind-Temperament. 
 
 312. „ „ (Sobriety-of). p. p. of Temperance. 
 
 313. B. II. Sensibility or Sense-ability. Minor Diagonal Mode-Means of the 
 Pivotal " Touch," or Correlative of the Mind-Discernments of Hearing and Sight, Co- 
 ordinate of the Spirit-Discriminations of Taste and Smell, and having thence as its Negative 
 and Positive Poles an Acutnen-of-Hearing, Concomitant of the Sensitivity's (Sense-Adlivity's) 
 Susceptibility-of-Taste, and a Perspcacity-of -Sight, Concomitant of the Sense-adtivity's 
 Aeration-of-Smell. 
 
 Susceptibility signifies literally the able to be taken or laid hold of from beneath, and 
 such is the case with the gustatory taste of palate and tongue ; when it becomes the taste 
 of the Acumen-of -Hearing in music, or in painting, dress, and literature ; and so also in the 
 case of the Aeration-of-Smell, when similarly raised out of its darkness into the light of day 
 by the Perspicacity-of-Sight. — Author. 
 
 314. B. II. Sensitiveness, Sensitivity, or Sense-Activity. Major Diagonal 
 Mode-Means of the Pivotal " Touch," or Correlative of the Spirit's Discriminations of Taste 
 and Smell, and having the Susceptibility-of -'Taste and Aeration-of-Smell as Its Negative and 
 Positive Poles. 
 
 315. E. III. Sex-Spirit. Primary Bi-Polar Axis of the Caress-of-Love, with 
 Tenderness and Attachment as Negative and Positive Poles. 
 
 " With every morn their love grew tenderer , 
 "With every eve deeper and tenderer still." — Keats. 
 
 316. B. II. Sight, p. p. of Mind-Discernment. 
 
 317. ,, ,, (Perspicacity-of). p. p. of Sense-Ability. 
 
 123
 
 Vocabulary — Index. 
 
 318. D.I. Skilfulness. Minor Diagonal Mode-Means of the Pivotal "Talent-of- 
 Touch," or Correlative of the Mind-Magic of Charm and Fascination Co-ordinate of the 
 i^sthetical-Spirit-Means of Feeling and Emotion, and having thence as its Negative and 
 Positive Poles a Technicality-of-Charm, Concomitant of Ingenuity's Taft-of-Feeling, and a 
 Sentiment-of-Fascination, Concomitant of Ingenuity's Ingenuous-ness-of-Emotion. 
 
 See Ingenuity 201, and Magic 218, in connedtlon with Charm and Fascination. 
 
 319. B. II. Smell, p. p. of Spirit-Discrimination. 
 
 320. „ „ (Aeration-of). p. p. of Sensitivity or Sense-A(5tivity. 
 
 321. B.I. Society. The Major Diagonal Mode-Means of Man's Destiny (PI. II.), 
 or Correlative of his Spirit-Spontaneity-Means of Individualism and Colleftivity, and having 
 thence as Negative and Positive Poles the Duality {Male-Female^ of Individualism, and the 
 Trinity {Father y Mother, Child) of Colledivity. 
 
 " Heaven forming each on other to depend, 
 
 A Master, or a Servant, or a Friend, 
 
 Bids each on other for assistance call, 
 
 Till one man's weakness grows the strength of all — 
 
 Wants, Frailties, Passions, closer still ally 
 
 The common interest, or endear the tie. 
 
 To these we owe true Friendship, Love sincere. 
 
 Each home-felt joy that Life inherits here." — Pope. 
 
 322. C. II. Soul. p. p. of Spirit Personalities. 
 
 323. „ „ (Recreation-of). p. p. of Social Variety. 
 
 324. A. Space, p. p. of Mind-State. 
 
 325. ,, ,, (Intellect-Means-of) p. p. of Will-Necessity-Means. 
 
 326. G. III. Speculation, p. p. of Mind-Metaphysics. 
 
 327. ,, „ (Penetration-of). p. p. of Mind-Intro-spe<5bion. 
 
 328. A. Spirit-Principle. Primary Bi-Polar development Axis of "Man" as 
 
 LiVING-SoUL. 
 
 " What is common to all first principles is that they are the primary source from which 
 anything is, becomes, or is known." — Aristotle. 
 
 " Spiritus in Latin meant originally blowing, or wind. But when the principle of life 
 
 124
 
 Vocabulary — Index. 
 
 within man or animal had to be named, its outward sign, namely, the breath of the mouth, 
 was naturally chosen to express it. Hence in Sanskrit, Usu, breath and life ; in Latin, 
 Spiritus, breath and life. Again, when it was perceived that there was something else to be 
 named, not the mere animal life, but that which was supported by this animal life, the 
 same word was chosen, in the modern Latin dialefts, to express the spiritual as opposed to 
 the mere material or animal element in man." — Max Muller's '■'■ LeSlures" (^2nd series, 
 P- 352)- 
 
 " ' Science ' has shown that there is a deep life import in the never-ceasing rhythmic 
 movements of inspiration and expiration, but it can add nothing to the simple grandeur of 
 the primeval statement that the ' Creator breathed into his nostrils the breath of life, and man 
 became a living soul.' " — Youman's " Chemistry Class Book." 
 
 329. G. III. Spiritualism. The Major Diagonal Mode-Means of the Pivotal 
 " Philosophy," or Correlative of Man's Spirit-Life of Involution and Evolution, and having 
 as its Negative and Positive Poles the Physiology. of-Spirit-Life-Involution, and Psychology- 
 of -Spirit- Life- Evolution. 
 
 J30. B. I. Spontaneity-Means (Spirit). Primary Bi-Polar Axis of the two-fold 
 Diagonal Mode-Means of Will-Freedom and Will-Necessity, with Individualism and 
 ColleSiivity as its Negative and Positive Poles. 
 
 " Every human being is a unit possessing individual organs, individual funftions, and 
 individual ends, and the spontaneous development of those organs, the spontaneous fulfilment of 
 those fundlions, and the spontaneous pursuit of those ends, constitute the perfeftion of that 
 being. Here we have the basis of all human improvement, the criteria of all human insti- 
 tutions. Man on the one hand really advances only in proportion as he understands and 
 develops the inherent powers of his own being ; and on the other hand, every social custom, 
 every conventional usage, every legislative enactment, every political system, that does not 
 take into account this spontaneous development of the human intelligence in obedience to 
 natural law, defeats itself, and is itself an a6l of rebellion against nature, and against 
 law." — W. Adam's Theories of History, p. 376. 
 
 331. E. V. States-manship-Spirit. Primary Bi-Polar Axis of the Public-Spirit- 
 of- Ambition, the Positive Pole of Patriotism's love and care of Father-land or Mother- 
 Country; and having Grouping and Serial-Grouping, or the orderly gathering together of 
 peoples and nations on behalf of their welfare, as its Negative and Positive Poles. 
 
 332. G. II. Statics, n. p. of Mind-Mechanics. 
 
 232>- " » (Weight-of). n. p. of Cosmology, 
 
 125 I I
 
 Vocabulary — Index. 
 
 334. G. V. Structure, n. p. of Spirit-Integration. 
 
 335. „ ,, (Distribution-of). n. p. of Poetry. 
 
 "^2)^. F. V. Subject, p. p. of Mind-Connotations. 
 
 337. ,, ,, (Expressions-of). p. p. of Word-Meaning. 
 
 338. D. V. Sublimity. Major Diagonal-Mode-Means of the Pivotal " Beauty," 
 or Correlative of Man's Spirit-Hopes-of Light and Vision with the Glory -of-Light and 
 Heaven, or the Heaved-up-of Vision, as its Negative and Positive Poles. 
 
 " In front of Alpine altitudes, with their vast upheaved masses, commingled cloud, rock, 
 glacier, cataradl, there is excited not only admiration and awe, but there is a feeling that these 
 terrestrial marvels are samples only, shown off upon this planet in order to suggest to man the 
 idea of scenes in some other world still more stupendous. If earth has its Alps and its 
 Andes, and its Himalayas, what shall be the spedacle of awe which a world unknown might 
 open to our gaze ? " — Taylor's World of Mind, p. 316. 
 
 " Not vainly did the early Persian make 
 
 His Altar the high places and the peak 
 
 Of earth — o'er gazing mountains, and thus take 
 
 A fit and unwall'd Temple, there to seek 
 
 The Spirit, in whose honour shrines are weak, 
 
 Uprear'd of Human Hands. Come and compare 
 
 Columns and idol-dwellings, Goth or Greek, 
 
 With Nature's realms of worship, Earth and Air, 
 
 Nor fix on fond abodes to circumscribe thy prayer." — Byron. 
 
 2)2,^. D. II. Subsistence-Means (Spirit). Primary Bi-Polar Axis of the 
 Susceptibility-of-Taste, with Nourishment and Nurture as its Negative and Positive Poles. 
 
 " When it was discovered that albuminous substances are isomeric and convertible, and 
 that they originate in the vegetable kingdom, the problem of animal nutrition was at once 
 and greatly simplified. Albumen was found to be the universal starting-point of animal 
 nutrition — the liquid basis of tissue and bodily development. This is strikingly illustrated 
 by the process which takes place in the bird's egg during incubation. Under the influence 
 or warmth, and by the action of oxygen, which enters through the porous shell — the same 
 conditions as those which accompany respiration — all the tissues, membranes, and bones 
 (by the aid of lime from the shell) are developed. The foundation material from which they 
 are all derived is albumen, and from this also originate the growth and constant reproducftion 
 of our own bodies during life." — Youman's Class Book of Chemistry, p. 432. 
 
 340. I*". II. Sub-stance (Spirit). Primary Bi-Polar Axis of the Suggestions-of- 
 Perception, with Entity and Being as its Negative and Positive Poles. 
 
 126
 
 Vocabulary — Index. 
 
 " A Reader not accustomed to refledion will be startled to learn that nothing is solid in 
 his sense of the term. He conceives a solid body to be as it appears to his senses — an 
 uniform and continuous substance — a whole without definite parts; or if composed of particles 
 that those particles touch one another and are agglomerated into what we term a solid mass. 
 But the fad is otherwise. Nothing in Nature is solid. Everything is composed of particles 
 perhaps of varying sizes, but no two of which are ever in aftual contad. There is a space all 
 about each particle within which it can move freely. Take steel or granite for instance. A 
 good microscope exhibits them as made of small particles crowded together. A better 
 microscope will show us each of these particles composed of yet smaller particles, and so forth 
 beyond the reach of the most powerful instrument. We know that these smaller particles are 
 made of particles still more minute, and we know that they do not acftually touch, for heat 
 expands and cold contra6ts the mass ; the one, by further separating the particles ; the other, 
 by drawing them nearer together." — E. W. Cox, T^he Mechanism of Man, vol. i. p. 56. 
 
 Professor Bain's Idea of Substance.^ 
 
 " Substance is not the antithesis of all Attributes, but the antithesis between the fanda- 
 mental, essential, or defining attributes, and such as are variable or inconstant. 
 
 " From the relative charafter of the word Attribute, the fancy grew up that there must be 
 a substratum, or something different from attributes, for all attributes to inhere in. Now 
 as any thing that can impress the human mind — Extension, Resistance, &c.— may be, and is, 
 termed an attribute, we seem driven entirely out of reality, if we would find a something that 
 could not be called an attribute, and might stand as a substance. 
 
 " But ' substance,' cannot be rendered by non-entity. The antithesis that we are in 
 search of is made up without so violent a supposition. Substance is not the absence of all 
 attributes, but the most fundamental, persisting, inerasible, or essential attribute, or attributes 
 in each case. The substance of gold is its high density, colour, lustre, &c., everything that 
 we consider necessary to its being gold. Withdraw these, and gold itself would no longer 
 exist : substance and everything else would disappear. 
 
 "The substance of Body or Matter, is the permanent, or essential fadl of Matter-Inertia 
 or Resistance. This is the feature common to everything we call Body — whether Solid, 
 Liquid, or Gas ; the most generalized, and therefore the defining property of Matter. The 
 remaining attributes of matter vary in each kind ; they tnake the kinds or specific varieties — 
 air, water, rock, iron, &c. The real distinction is thus between the Essence and the Concomi- 
 tants, the Invariable and the Variable, the Genus and the Species. 
 
 " The substance of Mind is no other than the aggregate of the three constituent powers — 
 Feeling, Will, Thought. These present, mind is present ; these removed, mind is gone. If 
 the three fafts named do not exhaust the mind, there must be some fourth fac5t ; which should 
 
 ' Logic, " Deduftion," p. 262.
 
 Vocabulary — Index. 
 
 be produced and established as a distinft mode of our subjedlivity. The substance would 
 then be four-fold. But the supposition of an * ego ' or ' self,' for the powers to inhere in, is a 
 pure fiftion, coined from non-entity by the illusion of supposing that because attribute applies 
 to something, there must be something that cannot be described as an attribute." 
 
 Professor Bain's Idea of "Substance" judged from the immediately preceding 
 
 Idea of "No-Solidity." 
 
 1. " ^he substance of Gold is its high density " ^c. 
 
 But what is " high density," if no-solidity other than that of " small distance " the 
 comparatively small distance, viz , of the Gold's particles from each other.? For how can 
 " distance," whether small or great — a void interval, a nothingness — constitute substance ? 
 No — that which gives the Gold its comparative density, or tnore of substance, is a Something 
 which holds the particles of the Gold together, and which something, although invisible and 
 intangible to Sight or Touch, cannot be dismissed from our minds as No-thing. 
 
 2. " The substance of Body or Matter is the permanent or essential fa£i of Matter Inertia 
 or Resistance — the feature common to every-thing we call Body." 
 
 Let us try this : 
 
 Here is a Druidical stone so " inert " as to have stood in the same place for ages. — Is its 
 " so prolonged standing " its Sub-stance .'' 
 
 Here, again, is a ton-weight of Iron, which resists all my attempts at its dis-placement. 
 Is its resistance the substance of the Iron, or not rather an attribute of its substance .'' 
 
 Here, again, is the same ton-weight of Iron, shot from some cannon's mouth, flying 
 through the air, and carrying its Inertia and Resistance along with it. — Along with what ? 
 If not with its Iron-Substance, as distinft from the Inertia and Resistance which it carries 
 along with it, or as under-lying and supporting these, its attributes, and not to be lost sight 
 of, because of its under-lying. 
 
 Finally, or as regards " Mind," the Professor argues that if Feeling, Will, and Thought 
 are present. Mind is present ; if these removed. Mind is gone. That " // these three faBs do 
 not exhaust the mind, there must be a fourth falf to produce and establish as a distinct mode of 
 our subjectivity. " 
 
 And to which the Diagrammatic replies that such a fourth faSl can be produced and 
 establi'jhed, for that the Mind's Minding of its State of Place and Space is so undeniably a 
 distinct and persistent Mode of our subjeSlivity, that whether Feeling, Will, or Thought be 
 present or not, it will have to be acknowledged as the Mind's unquestionable Substratum or 
 Substance ; or, if the Brain be assumed as the Mechanism through which the Mind works, 
 then the invisible, intangible Spirit — " Rein," which holds the Molecules, or the particles of 
 the fibrous mass of Brain together. 
 
 128
 
 Vocabulary — Index. 
 
 341. F. II. Supposition, p. p. of Mind Proposition. 
 
 342. ,, ,, (Events of), p. p. of Reality. 
 
 343. G. IV. Symbolism. Major Diagonal Mode-Means of the Pivotal " Art," or 
 Correlative of the Spirit-DifFerentiation-Means of Co-ordination and Correlation, and having 
 as Negative and Positive Poles its Axes-of-Co-ordination and Diagonals-of-Correlation, as seen 
 throughout the Diagrammatic. 
 
 Symbolism is the Major " Art," because the Art of Language, the art of differentiation, 
 distribution and distinguishing correftlv, its Constituent Words, Signs, Symbols. And the 
 Diagrammatic Symbolism referred to above is here therefore also claimed as typical, or as 
 that which will become the standard symbolism or language, because of the fixed-ness and 
 conciseness of its worded-idea relation-ships. 
 
 344. G. IV. Symmetry. Minor Diagonal Mode-Means of the Pivotal " Art," or 
 Correlative of the " Minor " Mind-Arithmetical-Means of a Numeration and Calculation, 
 Co-ordinate of the Differentiation-Spirit of Co-ordination and Correlation, and having 
 thence also as its Negative and Positive Poles a Pro-portions-of-Numeration Concomitant of 
 Symbolism's Axes-of-Co-ordination ; and a Rules-of-Calculation, Concomitant of Symbolism's 
 Diagonals-of-Correlation. 
 
 345. B. V. Synthesis, p. p. of Mind-Method. 
 
 346. ,, ,, (Comparisons-of). p. p. of Classification. 
 
 347. G. V. System, p. p. of Spirit-Integration. 
 
 348. ,, „ (Composition-of). p. p. of Poetry. 
 
 T. 
 
 349. B. II. Taste, n. p. of the Senses-Means-of-Time. 
 
 350. ,, ,, (Susceptibility-of). n. p. of Sensitivity or Sense-activity. 
 
 351. D. II. „ (Good), p. p. of Mind-Dietetics. 
 
 352. „ ,, „ (Fare-of). p. p. of Right-Living. 
 
 353. D. III. Temper (Good), p. p. of Mind-Temperament. 
 
 354. „ „ „ (Self-Control-of). n. p. of Temperance. 
 
 129 K. K
 
 Vocabulary — Index. 
 
 355. D. III. Temperament (Mind). Secondary Bi-Polar Axis of the Aeration- 
 of-Smell, with Good-T'emper and Good-Sense as its Negative and Positive Poles. 
 
 Man's living Body or Organism having been described (251) as a " flirnace," it is not 
 surprising that his bodily-constitution as affecting the bias of mind should be called 
 temperament, and be distinguished as sanguine, choleric, melancholic, phlegmatic, or nervous. 
 
 356. D. III. Temperance. Minor Diagonal Mode-Means of the Pivotal " P«rzV)' " 
 or Correlative of a Mind-Temperament of Good-Temper and Good-Sense, Concomitant of 
 the Spirit-Organism of Heart and Head, and having therefore as Negative and Positive 
 Poles a Self-Control of Good-Temper, Concomitant of the Sound-ness-of- Heart ; and a 
 Sobriety-of-Good-Sense, Concomitant of the Clearness-of-Head. 
 
 " Temperance puts wood on the fire, meal in the barrel, flour in the tub, money in the 
 purse, credit in the country, contentment in the house, clothes on the back, and vigour in 
 the body." — Franklin. 
 
 357. F. IV. Tenacity (Mind). Secondary Bi-Polar Axis of the two-fold, 
 " Attention and Memory " Diagonal Mode-Means of Reason ; or Co-ordinate of the 
 Understanding-Spirit of Apprehension and Comprehension ; with the Evidence-of- Appre- 
 hension and Verification-of -Comprehension as its Negative and Positive Poles. 
 
 358. E. III. Tenderness, n. p. of Sex-Spirit. 
 
 359. ,, ,, (Embrace-of). n. p. of Social- Marriage. 
 
 360. F. II. Theory. Major Diagonal Mode-Means of Knowledge, or Correlative 
 of the Spirit-Sub-Stance of Entity and Being, and having as its Negative and Positive Poles 
 the Postulate-of -Spirit -Entity, and Doctrine-of -Spirit- Being. 
 
 " Theory, from the Greek theo-reln, signifies literally a /iewing,' and is with Plato 
 
 applied to a deep contemplation of the truth The Latins and Boethius rendered 
 
 theorein by speculari." — Trendelenburg. 
 
 " Theory always implies Knowledge — Knowledge of a thing in its principles or 
 causes." — Fleming's Vocabulary of Philosophy. 
 
 " The greatest philosophers were, through the whole course of their inquiries and 
 demonstrations, theorists." — Abernethy's Inquiry into Hunters Theory of Life. 
 
 Mr. Isaac Taylor observes that " science, while professing to care for nothing but what 
 is certain, has aftually owed the extension of her domain very much to chance, and not less 
 to conjefture." — Physical Theory of another Life. 
 
 " Theorizing may be only pioneering ; but without it no researches beyond the beaten 
 track can ever be efFefted. He who keeps entirely to the accustomed road, or who never 
 
 730
 
 Vocabulary — Index. 
 
 ventures on any route except where others have been before him, can hardly hope to efFeft 
 new discoveries in the territory through which he is passing ; ahhough he may escape the 
 dissatisfaction of finding that the course he projected is impracticable, and that he must seleft 
 a new line on which to proceed, and on which he may perhaps to some extent have to recede. 
 On the other hand, he who never advances beyond theory, and whose theories fail to be 
 reduced to axioms, is like a person who often starts on a journey, but who never arrives at 
 
 any given point 
 
 " Although nothing is so easy as by sarcasm to cast ridicule or obloquy upon a theory 
 which we have not the skill to controvert, just as any child may dash to pieces a watch, 
 which a scientific mechanic only can construft, yet, after all, if we fairly consider the matter, 
 great as may be our contempt for theories generally, we must acknowledge how few even 
 among firmly-held opinions, are, in reality, anything more than mere theories." — George 
 Harris's Nature and Constitution of Man, Preface. 
 
 361. B. IV, Thought, v. p. of Mind-Refledion. 
 
 362. ,, „ (Recollections-of). p. p. of Memory. 
 
 363. A. Time. n. p. of Spirit-Principle. 
 
 364. „ ,, (SENSEs-M£ANS-of). P. P. of Will-Frcedom. 
 
 365. D. IV. Tone. p. p. of Spirit-Utterance. 
 
 366. „ ,, (Scale-Relations-of). p. p. of Vocal Harmony. 
 
 367. B. II. Touch. Pivot of the Senses- Means-of-Time ; or Centre-of- Inter- 
 crossing of the Spirit-Discrimination-Means of Taste and Smell, and its Co-ordinate Mind- 
 Discernment- Means of Hearing and Sight, 
 
 " The problems which arise under the sense of Touch may be reduced to two opposite 
 questions. The first asks, may not all the senses be analysed into Touch } The second asks 
 is not Touch or feeling, considered as one of the five senses, itself only a bundle of various 
 senses ^. In regard to the first of these questions, — it is an opinion as old, at least, as Demo- 
 critus, and one held by many of the ancient physiologists, that the four senses of Taste and 
 Smell, Hearing and Sight, are only modifications of Touch. . . . The determination of the 
 first problem does not interfere with the consideration of the second — and which, I think, 
 ought to be answered in the affirmative ... for if Sight and Hearing, if Smell and Taste, 
 are to be divided from each other and from Touch Proper, under Touch there must, on the 
 same analogy, be distinguished a plurality of separate senses. This problem, like the other, 
 is of ancient date."— Sir W. Hamilton's Twenty-seventh Lecture on Metaphysics. 
 
 " Taste, Smell, and all the senses are only modifications of the Sense of Touch or feeling," 
 — Nichols, M.D., Human Physiology, p. 185. 
 
 131
 
 Vocabulary — Index. 
 
 368 D. I. Touch (Talent of) or Handicraft. Pivot of the two-fold " Sense- 
 Acfbivity and Sense- Ability " Diagonal Mode-Means of "Touch" (B. II.), or Centre of Inter- 
 crossing of the Spirlt-^sthetical-Means of Feeling and Emotion, and its Co-ordinate Mind- 
 Magic of Charm and Fascination; 
 
 " Touch being concerned in innumerable handicraft operations, the improvement of it as 
 a sense enters largely into our useful acquisitions. The graduated application of the force of 
 the hand has to be ruled by touch ; as in the potter with his clay, the turner at his lathe, the 
 polisher of stone, wood, or metal, the drawing of the stitch in sewing, baking, taking up 
 measured quantities of material in the hand. In playing on finger-instruments, the piano, 
 jiuitar, organ, &c., the touch must measure the stroke or pressure that will yield a given effe£i 
 on the ear." — Bain's Senses and the Intellecf, book i. chap. ii. p. 194. 
 
 369. E. V. Town. p. p. of Mind-Polity. 
 
 370. ,, ,, (Administration-of). p. p. of Industrial Government. 
 
 U. 
 
 371. C. I. Unanimitv-ship (Mind). Secondary Bi-Polar Ax s of the two-fold 
 " Society and Industry " Diagonal Mode-Means of Man's " Destiny " (PI. II.), with 
 Emulation and Enthusiasm as its Negative and Positive Poles. 
 
 372. F. I. Under-standing (Spirit). Primary Bi-Polar Axis of the two-fold 
 " Attention and Memory " Diagonal Mode-Means of Reason, with Apprehension and 
 Comprehension as its Negative and Positive Poles. 
 
 373. C. I. Unity or Unitv-ism. Pivot of the Trinity {Father-Mother-Child) 
 of Colleftivity, or, Centre-of-Intercrossing of the Family-Spirit of Aggregation and 
 Association, and Mind-Heir-ship of Past and Future. 
 
 " Thine is the peace-branch, thine the pure command, 
 
 Which joins mankind like brothers hand-in-hand." — Kinglake. 
 
 The reader will doubtless be surprised to have his particular attention called under this 
 head to such apparently simple words as 
 
 Emulation— Variety — Enthusiasm^ 
 
 and will exclaim : Why, I have long known, experienced, and used them ! 
 
 Very likely, but have you ever considered them as words of value, as words of specific 
 import ? Do you know that they are the keys by which the so misunderstood and belied 
 " Fourier-Theory " may be un-locked ? 
 
 132
 
 Vocabulary — Index. 
 
 See here without further preliminary or circumlocution how the partisans of the Game 
 of Cricket are gathering together from all parts and diverse occupations under the impulse of 
 the Will of Change or Variety, the will of relaxation from the routine of ordinary life. 
 
 And no sooner gathered together or grouped on the field of play, than the group sub- 
 divides under the impulse of Emulation into series-of-sub-groups , and which contend with 
 each other for the prize of relative superiority ; and after a time of exertion and excitement 
 break out finally into an Enthusiasm of Vanquished and Vi6tor combined cheering ; for 
 besides the good of the "zest of the game, both parties have benefited alike in their sensuous 
 and affeilives, or in health and vigour of body by the exercise induced, and by the mutual 
 increase of amity, from companion-ship in enjoyment. 
 
 Now, the zest of the Game being seen to have arisen from the intervention of the at 
 outset named Trinity of Mechanising or Distributing Passions, and to have given attraLiion 
 to the Game ; the question arises whether analogous conditions for Industry may not be 
 devised, conditions, that is, in which it may become as the rule equally attradlive, rather than 
 shunned as necessitated labour, and the reply sought for, by referring to Plates II. and III. of 
 the Diagrammatic ; the first of which, being that centred on Man's-Destiny of Society and 
 Industry, speaks of our a6lual State of Society and Industry ; and the second, of a Destiny- 
 of-Good to follow, and which reads as thus : — 
 
 That Man's Destiny-of-Good has as its Major-Mode, a Destiny-of-Social-Good, Correla- 
 tive of his Spirlt-Attradlions of A6lion and Passion, with Inter-course-of-ABion-Variety, 
 and Inter-twinings-of-Passion-Unity, as Negative and Positive Poles ; and as Minor Mode, 
 an Industrial-Good, Correlative of the Unanimity-ship of Emulation and Enthusiasm, and 
 having therefore as its Negative and Positive Poles, a Competition-of-Emulat ion- Happiness, 
 Concomitant of the Inter-course-of-Aftion-Variety ; Tind z Zeal-of-Enthusiasm-Pe7-fe£tion, 
 Concomitant of the Inter-twinings-of-Passion-Uiiity. 
 
 Thus the reply is, that if work is to be made attraSiive as work, the conditions must be 
 such as to permit of the intervention of the aforesaid Trinity of Distributive or Mechanising 
 Passions, and which means that the Work and Workers have to be distributed into 
 correspondent Serial-Grouping formations — as also, that in the case of productive work, 
 participation, or a dividend-system has to be substituted for that of the wages-system. 
 
 Space being limited forbids further under this head. That which had to be explained 
 was the value or import in Fourier's Theory of Attradive Industry of the Trinity of 
 Mechanising Passions, and which has been done. 
 
 374. C. III. Unity (Social). Major Diagonal Mode-Means of the Pivotal 
 " Unity," or Correlative of the Family-Spirit of Aggregation and Association ; and having 
 House-holds-of-Jggregation, and Home-steads-of-Association, as its Negative and Positive 
 Poles. 
 
 " One of the ideas which was distindily usual in the popular English mind not so very 
 
 133 ^ L
 
 Vocabulary — Index. 
 
 long ago was that the ' flat system,' as applied to dwelling-houses, would never succeed in 
 this country. The faft that it was extensively in use in Scotland was held to prove nothing ; 
 what might please the Scotch, it was argued, might be seriously displeasing to the English, 
 and the prospeft of ever seeing ' flats' in London, for instance, was dismissed with a wave of 
 the hand as something altogether unlikely. But some figures which have just been published 
 show that the flat system is distintftly making headway in the metropolis. The huge blocks 
 of workmen's dwellings scattered over London are all built on this principle ; and how much 
 this means may be gathered from the faft that over 220 of such blocks, accommodating 
 more than 22,000 tenants, have been erefted upon ground acquired and cleared by the 
 Metropolitan Board of Works alone. In addition there are several public companies formed 
 for the purpose of building similar dwellings, and one of these has on its own account 
 provided 5,000 distinft homes. It was at first objefted — though principally by those who 
 were not likely to live in them — that the houses had too much the appearance of barracks ; 
 but this has not proved repellent to those for whom they were intended, for it is a rare thing 
 to find a single set of rooms untenanted. 
 
 375. C. III. Unity (Industrial). Minor Diagonal Mode-Means of the Pivotal 
 " Unity," or Correlative of the Mind-Heirship of Past and Future, and the Co-ordinate of 
 the Family-Spirit of Aggregation and Association ; and having thence as Negative and 
 Positive Poles an Earth-of-the-Past, Concomitant of House-holds-of Aggregation, and a 
 JVorld-of-the-Fnture, Concomitant of Home-steads-of Association. 
 
 " Labour is unquestionably more produftive on the system of large industrial enterprises; 
 the produce, if not greater absolutely, is greater in proportion to the labour employed : the 
 same number of persons can be supported equally well with less toil and greater leisure ; which 
 will be wholly an advantage, as soon as civilisation and improvement have so far advanced, 
 that what is a benefit to the whole shall be a benefit to each individual. And in the moral 
 aspe6t of the question, which is still more important than the economical, something better 
 should be aimed at as the goal of industrial improvement than to disperse mankind over the earth 
 in single families, each ruled internally, as families now are, by a patriarchal despot, and having 
 scarcely any community of interest, or necessary mental communion with other beings. The 
 domination of the head of the family over the other members in this state of things is 
 absolute ; while the effeft on his own mind tends towards concentration of all interests in the 
 family, considered as an expansion of self, and absorption of all passions in that of exclusive 
 possession, of all cares in those of preservation and acijuisition. As a step out of the merely 
 animal state into the human, out of reckless abandonment to brute instincts into prudential 
 foresight and self-government, this moral condition may be seen without displeasure. But if 
 public spirit, generous sentiments, or true justice and equality are desired (Joint- Interests-of- 
 Edification), Association not isolation of interests is the school in which these excellences are 
 nurtured. The aim of improvement should bs not solely to place human beings in a condition in 
 
 134
 
 Vocabulary — Index. 
 
 which they will be able to do without one another, but to enable them to work with or for one 
 another in relations not involving dependence. Hitherto there has been no alternative for those 
 who lived by their labour but that of labouring either each for himself alone or for a master. 
 But the civilising and improving influences of association, and the efficiency and economy of 
 produftion on a large scale, may be obtained without dividing the producers into two parties 
 with hostile interests and feelings, the many who do the work being mere servants under the 
 command of the one who supplies the funds, and having no interest of their own in the 
 enterprise except to earn their wages with as little labour as possible. The speculations and 
 discussions of the last fifty years, and the events of the last twenty, are abundantly conclusive 
 on this point. If the improvement which even triumphant military despotism has only 
 retarded, not stopped, shall continue its course, there can be little doubt .... that the 
 relation of masters and workpeople will be gradually superseded by partnership in one of two 
 forms : in some cases associations of the labourers with the capitalist ; in others, and perhaps 
 finally in all, associations of labourers among themselves." — Mill's Pol. Econ., b. iv. chap, 
 vii. par. 4. 
 
 The goal" of all which tendencies may with advantage be more particularly defined as 
 that in which Industry shall no longer drag man along the track most convenient for itself, 
 irrespedlive o^ his good, but shall submit to be curbed into the one most in keeping with the 
 latter. 
 
 376. G. I. Uni-verse-ism-Spirit. Primary Bi-Polar development Axis of the 
 Generalisations and Classifications of Ana-logy, with Relation-ships and the Absolute as its 
 Negative and Positive Poles. 
 
 The Uni-verse-ism-Spirit is the Spirit of viewing all created things as so related as 
 to constitute a One Systematised or Absolute Whole. 
 
 377. D. IV. Utterances (Spirit). Primary Bi-Polar Axis of the Acumen-of- 
 Hearing, with Voice and Tone as its Negative and Positive Poles. 
 
 " Language . . . signifies certain instrumentalities whereby men consciously and with 
 intention represent their thought, to the end, chiefly, of making it known to other men : it 
 is expression for the sake of communication. 
 
 " The instrumentalities capable of being used for this purpose, and aftually more or 
 less used, are various : gesture and grimace, pidtorial or written signs, and uttered or spoken 
 signs : the first two addressed to the eye, the last to the ear. . . . The third is, as things 
 aftually are in the world, infinitely the most important, insomuch that, in ordinary use 
 
 IJ5
 
 Vocabulary — Index. 
 
 ' language ' means utterance and utterance only. And so we shall understand it here: language 
 for the purposes of this discussion, is the body of uttered and audible signs by which in 
 human society thought is principally expressed. . . ." — Whitney's Life and Growth of 
 Language, p. 2. 
 
 378. C. IV. Validity (Soul), p. p. of Spirit-Energy. 
 
 oyn. jj ,, (Well-doing-of). P. P. of Social-Happiness. 
 
 380. C. II. Variety. Pivot of the Duality {Male-Female) of Individualism, or 
 Centre of Inter-crossing of Man's Spirit-Personalities of Bodies and Souls, and Mind- 
 Charafters of Aptitudes and Dispositions. 
 
 " Variety's the very spice of life 
 
 That gives it all its flavour." — Cowper. 
 
 381. C. II. Variety (Social). Minor Diagonal Mode-Means of the Pivotal 
 " Variety," or Correlative of Man's Spirit-Personalities of Bodies and Souls, with Relaxation- 
 of-Body and Recreation-of-Soul as its Negative and Positive Poles. 
 
 To permit of an altogether timely and sufficient Relaxation-of-Body and Re-creation-of- 
 Soul, in this working-world of ours, a frst condition is, the gathering of such numbers 
 together, as shall permit of suitable shifts, relays, and so forth ; — but a second condition, 
 and on which the advantages to be derived from the first, will much depend, — is that of 
 the cultivation from earliest youth of a Handi-nes s-of- Aptitude Concomitant of the Relaxation- 
 of-Body, and of a Versatilities-of-Disposition Concomitant of the Re-creation-of-Soul. 
 
 382. C. II. Variety (Industrial). Minor Diagonal Mode-Means of the Pivotal 
 " Variety," or Correlative of the Mind-Charadters of Aptitude and Disposition Co-ordinate of 
 the Spirit-Personalities of Body and Soul, and having thence also as its Negative and Positive 
 Poles, a Handiness-of- Aptitude Concomitant of the Relaxation-of-Body, and a Versatilities-of- 
 Disposition, Concomitant of the Re-creation-of-Soul. 
 
 Whilst the economical advantages attendant on what is known as the Division of 
 Labour are indisputable, its disadvantages as regards the physical and mental well-being of 
 the labourer in its aftual conditions are equally indisputable ; and it is one of the great 
 merits of Fourier's Theory to have proposed that, whilst occupation shall continue to be sub- 
 divided as far as economically convenient, the training of the young shall be at the same time 
 directed to eliciting and exercising the vocational aptitudes of which every individual will be 
 found to possess several, in such manner as to enable each member of a sufficiently numerical 
 and otherwise well-conditioned Social-Industrial Organisation to participate, by alternation 
 
 136
 
 Vocabulary— I?t dex. 
 
 from Group to Group, in the details of many different occupations, to the great advantage of 
 the physical, mental, and moral development of the individual, the interlacing of interests, 
 and the stimulation of Emulation and Enthusiasm. Indeed, the solution of the whole 
 problem of Association, as theoretically understood, may be said to be one and the same with 
 that of the practical solution of the problem of the flexibility of Serial-Grouping, but which 
 problem is often misunderstood and misrepresented, as by Mr. Kaufmann, who writes 
 {^Socialism, page 127), "Fourier's recommendation of frequent change and rest from labour 
 would have, no doubt, the efFedt of making work more agreeable. But, on the other hand, 
 if the labourer is to flutter about like a butterfly, from one industrial branch to another, it 
 will tell unfavourably on the economic results." Undoubtedly, but is it not altogether 
 absurd in Mr. Kaufmann to suppose a training directed to accomplishing labourers in the art 
 of fluttering about like butterflies from one industrial branch to another without settling 
 profitably to any ? Or does he indeed suppose that that must be the necessary consequence 
 of the fullest possible development of individual faculty, and the providing it at the same 
 time with the conditions of its exercise, which is Fourier's suggestion .'' 
 
 383 
 384 
 
 385 
 386 
 
 387 
 388 
 
 389 
 390 
 
 391 
 392 
 
 F. I. 
 
 D. V. 
 
 Verification, p. p. of Mind-Tenacity. 
 
 „ (Argument-of). p. p. of Rationalism. 
 
 View. p. p. of Mind-Paintings. 
 
 „ (Paradise-of). p. p. of Picturesque-ness. 
 
 Village, n. p. of Mind-Polity. 
 
 „ (Stewardship-of). n. p. of Industrial Government. 
 
 Vision, p. p. of Spirit-Hopes. 
 ,, ,, (Heaven, or Heaved-up-of). p. p. of Sublimity. 
 
 D. IV. Voice, n. p. of Spirit-Utterances. 
 
 ,, ,, (Intonation-of). n. p. of Vocal Harmony. 
 
 E. V. 
 
 D. V. 
 
 W. 
 
 393. C. IV. Well-being, n. p. of Equanimity-ship. 
 
 394. „ ,, (Vigour-of). n. p. of Industrial-Happiness. 
 
 395. A. Will-Means. Man's Means as Living Soul, or Centre-of-Inter-crossing 
 of the Spirit-Principle of Time and the Eternal, and its Co-ordinate Mind-State of Place 
 and Space. 
 
 " The Machinery of the Mind is not self-moved. It is set in motion by some Force, as 
 the machine of human constru(5tion is moved by the steam engine. That force is doubtless 
 
 137 M M
 
 Vocabulary — Index. 
 
 the Vital (or Nerve) Force. But the Vital Force does no more than impart motion ; it does 
 not dired: nor control the motions it imparts. These motions are not automatic, for if the 
 Vital force ceases to flow the motions cease. Nor are they involuntary motions, like 
 the aftions of the heart, and the apparatus of digestion. They are subjeft to control by 
 some power other than Vital Force or any force self-generated. They obey commands. 
 Although often afting without conscious volition, they recognise a diredtor. 
 
 " The Will is the name we have given to that controlling power. What is it ? 
 
 " Definitions innumerable have been attempted There is endless diversity of 
 
 opinion as to its source, its seat, and the manner of its adion The Mind and the 
 
 Will do not always a6t together The Mind often afts without the IVill and the Will often 
 
 commands and the Mind fails to obey The Will commands both the Machinery of 
 
 the Mind and the actions of the body, it controls both the brain and the nerves. Therefore 
 The Will is neither the brain nor the nerves, but a power above both. 
 
 " Where does it dwell ? 
 
 "Our consciousness tells us that the seat of The Will is in the head May it 
 
 not be at least a reasonable suggestion that the mechanism by which the Will works is the 
 coUeftive mass of ganglia at the base of the brain, situate precisely at the point of junftion 
 between the brain and the body on one side, and between every part of the brain at the 
 other, a position which enables it instantly to command the operations of both brain and 
 body, to receive the impulses of the Emotions and the judgment of the Intellect, and 
 transmit them for bodily aftion to the nerves with which it is in direift contad: through the 
 spinal cord. 
 
 " But what is the Will ? Is it not Ourselves ? Is it not that which gives us the sense 
 of individuality of -personality — of that one-ness which, for lack of some better English 
 phrase, is termed the Ego — which is the entity we Intend to describe when we say ' I' ? 
 This Will is mine. I exercise it. True it is limited in its range, but within its kingdom it 
 is sole sovereign. 
 
 " In what manner does this Will work ? 
 
 ". . . . As said, through a central sensorium (381) (a mass of collecflive ganglia at 
 the base of the brain) upon which converge all the impressions made upon the external 
 senses and all the motions, whether ideational or emotional, that occur in the cerebrum, and 
 this sensorium being the immediate medium of communication between the material Mind and 
 the Conscious Self, we have a tolerably distinft view of the mental machinery. 
 
 " For a right understanding of what the Will is, it is necessary to trace also the 
 
 manner in which this machinery works The first great fa6t is that the Mechanism of 
 
 Man is not moved automatically, like a steam engine, but that it is controlled by a Will, 
 which itself is directed by Intelligence. 
 
 "The Conscious Self does something more than receive the impressions made upon the 
 senses, and the ideas and emotions arising in the brain. It controls and directs the adtion of 
 
 138
 
 Vocabulary — Index. 
 
 the brain, and the aftioti of the senses, and the acftion of the bodily struftures The 
 
 Will, then, is the expression of the Self — the power which the Soul exercises over the body — 
 
 the controlling of the Intelligence governing and direfting the adlion of the machine 
 
 It is the presence oi the Will that distinguishes us from automata. The Will enables us to 
 control our aftions, and causes the very difference we see and feel between our dream 
 condition and our waking intelligence. The Will makes us Men, and not mere machines. 
 The Will gives us the sense of freedom, without which there could be no responsibility. 
 The Will is an intelligence, and not a blind force. That force must proceed from something. 
 It is not in the brain itself, for it commands and direfts the brain. We are conscious that 
 it is something that proceeds from ourselves — that the Self that commands is not the 
 mechanism that is commanded —that the Will is the Soul Force expressing itself upon the 
 body, not only setting it in motion, but direfting its movements." — E. W. Cox, The 
 Mechanism of Man, vol. i. p. 277. 
 
 396. A. Will-Freedom^-Me.-^ns. Major Diagonal-Mode of the Pivotal ''Will- 
 Means," or Correlative of the Spirit-Principle of Time and the Eternal, and having as its 
 Negative and Positive Poles the Senses-Means-of-Time and the Affe£lions-Means-of-the- 
 Eternal. 
 
 "... Daily experience shows that the affections, the propensities, the passions, are the 
 great springs of human life ; and that, so far from resulting from intelligence, their spontaneous 
 and independent impulse is indispensable to the first awakening and continuous development 
 of the various intellectual faculties, by assigning to them a permanent end, without which — 
 to say nothing of the vagueness of their general direction — they would remain dormant in 
 the majority of men. It is even but too certain that the least noble and most animal 
 propensities are habitually the most energetic, and therefore the most influential. The 
 whole of human nature is thus very unfaithfully represented by . . . systems, which, if 
 noticing the affedive faculties at all, have vaguely connedted them with one single principle 
 — sympathy, and, above all, self-consciousness, always supposed to be direded by the 
 intelledt. Thus it is that, contrary to evidence, man has been represented as essentially a 
 reasoning being, continually carrying on, unconsciously, a multitude of imperceptible calcu- 
 lations, with scarcely any spontaneity of aftion from infancy upward. This false conception 
 has doubtless been supported by a consideration worthy of all respedt — that is, by the 
 intelleft that man is modified and improved ; but science requires, before all things, 
 the reality of any views, independently of their desirableness ; and it is always this 
 reality which is the basis of genuine utility." — Comte's Positive Philosophy, by H. Martineau, 
 B. v., ch. 6, p. 463. 
 
 397. A. Will-Necessity-Me.'\ns. Minor Diagonal-Mode of the Pivotal " Will 
 
 ' Free — because Correlative of the Spirit-Principle, the idea o'i pr'mciple involving that oi freedom. 
 
 '39
 
 Vocabulary — Index. 
 
 Means," or Correlative of the Mind-State of Place and Space, the Co-ordinate of the Spirit- 
 Principle of Time and the Eternal, and having as its Negative and Positive Poles ; an ' 
 InstinEl-Means-oj-Place, Concomitant of the Will-Freedom's Senses-Means-of-Time ; and 
 an Intelle£l-Means-of-Space, Concomitant of the Will-Freedom's Affedtion-Means-of-tTie- 
 Eternal. 
 
 398. F. III. Wisdom. Pivot of the " Grasp-of- Conception " or Centre of 
 Inter-crossing of the Spirit-Essence of Man's Self-hood and Power, and Mind-Existence of 
 Funftion and Faculty. 
 
 Wisdom signifies literally that by which we find our way. German Weisen, to point 
 out ; allied to Guise and Guide. 
 
 " In idle wishes fools supinely stay ; 
 
 Be there a will — and wisdom finds a way^ — Crabbe. 
 
 " Keep sound wisdom and discretion .... then shalt thou walk in thy way safely, 
 and thy foot shall not stumble." — Proverbs, chap. iii. 
 
 399. F. "V. Word. Pivot of the Recolleftions-of-Thought, or Centre-of-Inter- 
 crossing of the Spirit-Meditat'ons of Consideration and Contemplation, and Co-ordinate 
 Mind-Connotations of Ob-jed: and Sub-jeft. 
 
 " Since the things the mind contemplates are none of them, besides itself, present to the 
 understanding, it is necessary that something else, as a sign or representation of the thing it 
 considers, should be present to it ; and these are ideas. And because the scene of ideas that 
 make one man's thoughts cannot belaid open to the immediate view of another, nor laid up 
 anywhere but in the memory — a no very sure repository — therefore to communicate our thoughts 
 to one another, as well as record them for our own use, signs for our ideas are also necessary. 
 Those which men have found most convenient, and therefore generally make use of, are 
 articulate sounds. The consideration, then, of ideas and words as the great instrument of 
 knowledge makes no despicable part of their consideration who would take a view of human 
 knowledge in the whole extent of it. And, perhaps, if they were distinctly weighed and duly 
 considered, they would afford us another sort of logic and critic, than what we have hitherto 
 been acquainted with." — Locke, On the Understanding. 
 
 " The word expresses and embodies the idea. The word is the creation of the mind, the 
 best evidence of its existence. It is the very substance and body of the idea itself The 
 word denotes the thing and connotes the thought, and Is the word — the very thing and 
 thought in question. 
 
 " The unknowable thing has passed into the idea, the thought ; the unknowable thought 
 or idea has passed into the word ; and the words are the only things or general ideas or 
 
 140
 
 Vocabulary — Index. 
 
 thoughts which can be known or discussed as they are adually in themselves by any child of 
 man, let him talk or write as long as he may. To acknowledge and to submit to this truth 
 is the first step in all true philosophy." — James Haig's Symbolism^ p. 120. 
 
 " In the growth of Words all the aftivities of the Mind conspire. Language is the 
 mirror of the inward living consciousness. Language is concrete metaphysics. What rays 
 does it let in on the mind's subtle workings ! There is more of what there is essential in 
 metaphysics — more of the struftural aftion of the human mind in Words, than in the 
 concerted introspedlion of all the psychologists " — Swinton's i^rtwZi/« among Words 
 
 400. G. V. Writing, n. p. of Mind-Authorship. 
 
 401. „ ,, (Syntax-of). n. p. of Prose. 
 
 Y. 
 
 402. E. III. Yoke. p. p. of Mind-Conjugality. 
 
 403' » 'J (Partn£rship-of). p. p. of Industrial-Marriage. 
 
 141 N N
 
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