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of his body, when you amputate a limb, you have taken away a portion of man, and a surgeon destroys manhood, and worms are the annihilators of man. But losing a limb or injuring structure, is sometimes the quickener of manliness, and the unfortunate body presents more nobility than the statuesque outline, and we find, “a man's a man, for a' that.” Admitting matter, blood, heart, brains, etc., and the five personal senses, man, we fail to see how anatomy makes out the different species of brute and human, or determines when man rises above his progenitors, for both possess these constituent parts, and must, to some extent, be mortal man, if he is matter. According to accepted theories, the genus homo ranges from dust to Deity, the latter having its origin in matter, while the different varieties of man are mineral, vegetable, and animal; but the spiritual is not a link in this chain of so-called being, and is seen only as it disappears. If man was first dust, he has passed through every form of matter, until he became man, and if the material body is man, he is matter, and the dust that returns to dust. But this is not man, the image and likeness of God, but a belief of Soul in sense, and of Life in matter, that Wisdom consigned to annihilation. Anatomy makes man a structural thing; physiology continues this definition, measuring his strength by bones, sinews, etc., and his Life by material law. Phrenology makes him a thief or Christian, according to the development of bumps on the cranium; but not one of these define immortal man. The tendency of all true education is to unfold the infinite resources of being, but to measure our capacities by the size or weight of our brains, and limit