sistent with private and public safety should and may be universally allowed; for the rich and poor, sick and well, alike, would prefer a crust of bread and a cup of water, with liberty, to a king's palace and royal robes as portion of a life-long captivity. The end, therefore, of all treatment should be as quick as possible to restore health and personal liberty to those in bondage.

MENTAL STORM SIGNALS AND BEACON LIGHTS.

It has been shown that the human body is produced, generatively and progressively, by and through the action and reaction of a vital motive power. This power is the Soul-compounded of ethers and essences -charged with the inter-intelligent principles and propensities of all forces and forms in nature existing below man. These ethers and essences attract appropriate particles, and, through these, ultimate themselves in the perfect organization of fluids and solids. These fluids and solids, deprived of the inspiring and incessantly generative Soul (i.e. the ethers and essences), would instantly become "inorganic;" the processes and metamorphoses of which are known by the terms fermentation, putrefaction, and decomposition. But inspired by the inter-intelligent ethers and essences (which become perfectly woven into a spiritual body a few moments after death), the fluids and solids are speedily marshalled into line, obedient to the music of three words-vitalization, circulation, organization. The doubleness of the physical organs and structures, even to the minutest hair-nerve and capillary vessel, demonstrate the two-foldness of the ethers and essences

out of which those organs and structures come. Hence, too, proceed all the reciprocal processes in the economy. They move in pairs: expansion and contraction, nutrition and depletion, assimilation and elimination, organization and decomposition, vitalization and putrefaction, materialization and spiritualization. These correlative and evenly-balanced processes occur in consequence of the two-fold principles which exist antecedently and vitally and essentially in every known and unknown motive power.

Now what is disease, mentally or physically? Concisely speaking, disease is the name men give to any disturbance or obstruction in the circulation of the invisible vital forces. The least disturbance reports itself as "irritation;" a general physiological effort to overcome this is called "a fever;" when the effort of nature to remove an obstruction is local, it is labelled "inflammation." This rule is as applicable to the brain as to the bowels; as uniform in the feelings as in the fluids; as infallible among the organs of thought as in the least tissue of any muscle. As, for example, protracted exercise of the intellect and will, is reported at first as "excessive nervousness "" ; if the vital forces continue to be concentrated in the head, the second report will be "brain fever"; and if the cerebral activities and vascular accumulations continue, the diagnosis is "phre

nitis," which means an inflammation of the brain. If this condition exists long, the succeeding effects will be (1) delirium, (2) mania, (3) insanity, (4) dementia, (5) death. This last word startles the materialist; for, instantly, his involuntary sceptical thought springs to speech: "After death-what?”

Having thus defined the simple principles of organization, health, and disease, I proceed to erect "stormsignals " along the coasts, and to burn bright "beacon lights" in high towers founded upon rocks in life's ocean; so that all human beings, who are either pilgrims walking or mariners sailing between the cradle and the coffin, may avoid the evil and choose the good.

A MENTAL STORM IS THREATENED

1. When there is an unnatural dryness of the mouth and tongue; 2. When an unusual whiteness or wanness settles upon the face; 3. When a lively flush constantly tinges the forehead;

4. When an indescribable ache is felt at night just within the base of the skull (in the convolutions of the medulla oblongata);

5. When, influenced by whatever cause, you feel irritable and snappish, while manifesting outward sullenness and persistent muteness;

6. When, with a usual appetite and comfortable digestion, you feel yourself going day by day;

7. When, seized with a dull headache in the higher organs, you find difficulty in connecting links in any slightly-complicated chain of reasoning;

8. When your thoughts indicate feebleness of intelligence, and are given to eccentricity and whimsical impulses;

9. When you eat and drink abstractedly, taking no notice of odors and flavors, and dread to take part in conversation;

10. When you dream of red things, or of things black and terrible: as fires, or serpents, quarrels, ghosts, beasts, devouring wolves, or choking and beheading;

11. When you suddenly dislike persons and companions to whom you have been long and tenderly attached;

12. When you do not realize the fact that your feet and hands are constantly cold;

13. When, with a melancholy complexion and gloomy meditations, you are suddenly affected with an undefinable impulse to laugh;

14. When, with an ambitious intellect and no money, you seem impelled to start a newspaper or magazine;

15. When there is a hot and water-longing sensation upon the skin, which frequent ablutions do not allay, or great dryness and thirst on the tongue, which you frequently treat with alcoholic preparations;

16. When your body is restless, pervaded with inquietude, and easily fatigued by muscular exercise;

17. When, with an assumed expression of entire frankness, accompanied with a self-admiring light in the cyes, denoting at once presence of cupidity and the absence of sincerity, you fire off puns into a promiscuous crowd, knowing that they have at the moment no opportunity of escape;

18. When you lose stability of mind, and indulge inconstancy in the discharge of duty, and indulge fickleness in the performance of things intended, with an obstinate impulse to break your promises;

19. When you love yourself so devotedly, with such fidelity and warmth and tenderness, that you fail to see that there are thousands in the world very much your superior.

20. When you find that you learn nothing by experience, or that you can learn nothing without experience;

21. When you absorbingly admire and want to marry a person whom you ought not to marry, and neglect to cherish and cultivate the heart you once did marry;

22. When habits you know to be bad increase upon you, covering your feelings with gangrene and your conscience with mortification;