XII. Apartments: (1) For the presiding physician; (2) two assistant physicians; (3) two almoners; (4) the dispenser; (5) the manager; (6) six clerks; (employés d'Administration); (7) two chief hospital attendants; (8) four second-rank ditto; (9) a doorkeeper; (10) ten porters; (11) twenty attendants of both sexes; (12) twenty servants, as gardeners, watchmen, for the use of wash-houses, &c.

XIII. A cemetery.

XIV. The portion of the edifice destined for the lunatics to have but a ground and first floor; this latter to be surmounted with a second, if needful, for the apartments of attendants and servants. XV. Sinks, conduits, wells, pools, troughs, and reservoirs of water to be conveniently distributed.

The appurtenances of the sections to be as follows

:

Each section to possess, (1) a vestibule; (2) a reception hall; (3) a room for the porter of the section; (4) a consultation cabinet for the physicians; (5) an apartment for the chief attendant; (6) kitchen, with its necessary dependencies; (7) refectory for the attendants and other servants; (8) gardens, covered and open walks, and courts corresponding to the section.

The appurtenances of the divisions to be in this wise:

In each division (1) a reception hall; (2) a room for the porter; (3) a lingerie; (4) a depository for linen and soiled vestments; (5) another for the utensils and other things belonging to the division; (6) an apartment for the clerk charged with the care of the clothing and furniture.

Boarders division.-Male section: (a) Quarter for calm lunatics. -In this quarter to be arranged: (1) a reception hall; (2) a parlour; (3) thirty residences for boarders of the first class, and fifty for those of the second. The residences or pavilions of the first-class boarders to be composed of a vestibule, a drawingroom, a closet with alcoves, a dining-room, a dressing-room, and a small bed-chamber for the attendant or domestic. Those for the second-class boarders to consist of a parlour, a bed-chamber with alcoves, a dressing-room, and a bed-chamber for attendant or domestic. Also, (4) a refectory for those who might wish to take their meals together; (5) a common room; (6) a room for billiards and other games; (7) a reading-room; (8) six bath-rooms.

(b) Quarter for restless and dirty lunatics.-This quarter to be subdivided in such a manner that the residences destined for the dirty patients shall be separate from those set apart for the restless.

Required here: (1) A reception-room; (2) a parlour; (3) twenty residences arranged in the same mode as those for the calm patients. Of this number, six to be set apart for boarders of the first class, and fourteen for those of the second; (4) the

apartments destined for the dirty patients to be arranged alike for the first and second class boarders; (5) four bath-rooms; (6) a common room, adjoining which must be a room for the attendants.

Boarders division-Female section: (a) Quarter for calm lunatics.-This quarter to have: (1) a waiting-room; (2) a parlour; (3) the same number of apartments as in the male section, and arranged in the same manner; (4) a refectory for the patients who wish to take their meals together; (5) a recreation hall; (6) a workroom; (7) six bath-rooms.

(b) Quarter for restless lunatics.—The same arrangement to be made in every respect as in the quarter for restless and dirty males. Pauper division.—(a) Quarter for calm lunatics.—Each section of this division, male or female, to have the following arrangement: (1) A reception hall; (2) a parlour; (3) dormitories to contain twelve, eight, six, and four beds, and chambers for single beds. The beds to be placed at least six feet the one from the other. (4) Apartments contiguous to the lunatic dormitories to serve as day and night rooms for the attendants, and so planned that they can exercise a complete surveillance over the patients; (5) waterclosets; (6) a refectory; (7) a school-room; (8) work-shops; (9) a common room; (10) an infirmary consisting of two rooms, one to contain twenty beds for medical cases, the other, ten for surgical; (11) a neighbouring closet for the physician; (12) another closet, well lit, for surgical operations; (13) two rooms for the assistantphysician and superintendent nurse; (14) eight bath rooms.

(b) Quarter for the restless and dirty.—Each of these quarters (male or female) to have:

(1) A reception-room; (2) a parlour; (3) twenty cells for the restless and furious, consisting each of a room and of an alcove so disposed as to facilitate surveillance; (4) ten cells for the dirty lunatics, formed also of a room and an alcove. These cells to be removed as much as possible from the twenty first named. (5) Apartments for the attendants from which they can observe the restless patients without being themselves seen; (6) water-closets; (7) a common room; (8) a work-room; (9) the same number of bath-rooms as for the calm patients.

(c) Quarter for children and old men.-This quarter to be ar ranged in a similar manner to, and to have dependencies like those of, the quarter for calm lunatics, regard being had to the number of individuals already estimated for this category.

(d) Quarter for criminals.-This quarter to consist of:-(1) an apartment for the porter; (2) a parlour; (3) ten prison-cells (cellules de sûreté) having no communication with one another, and two sets of two or three rooms; (4) apartments for the keepers disposed so as to secure a rigorous surveillance; (5) a common-room; (6) another room arranged for the physicians'

examinations and for the reception of declarations; (7) a garden or court-yard for the promenades of the prisoners.

This is the scheme issued by the Minister of the Interior, and it is the latest phase of action in Spain on lunacy questions. The model Manicomia is to be constructed on an estate the superficies of which amounts to about 100 fanegas. The fanega is a measure of 400 square fathoms arable, and of 500 pasture land.

ART. IV. THE MENTAL PHILOSOPHY OF FICHTE
THE YOUNGER.*

UNDER the title of "Contributions to Mental Philosophy," we are indebted to Mr. Morell for a translation of “Zur Seelenfrage, eine Philosophische Confession," a little treatise that has recently proceeded from the pen of the younger Fichte. The translator introduces his work by a prefatory chapter, in which his reasons for undertaking the task are set forth in considerable detail; and, before proceeding to the text of the volume, we will endeavour to lay an abstract of these reasons before the reader.

After devoting two or three pages to a very brief account of the biography, studies, and early life of his author, Mr. Morell expresses a belief that the treatise he has selected is calculated, not only to throw some light upon the singular development of modern German speculation, and the point to which it is now tending; but, also, to conduce generally to the interests of psychology. In support of the latter position he refers to the present state of the science, and to efforts for its advancement that have proceeded exclusively upon either the dualistic or the materialistic principle; neither of which has hitherto offered any prospect of satisfactory results. In the school of Fichte there is shown a way of escape from this old alternative; and a system of spiritualistic psychology, based upon the most complete induction of facts.

"Another ground," writes Mr. Morell, "upon which it appeared to me desirable to circulate the present little work in our own country was, that it shows with such remarkable clearness the bearing which psychological inquiries have upon other important questions." As illustrations, the questions of a conscious immortality, of the bearing of psychology upon the theistic argument, especially in relation to the Divine Personality, and of the nature of the abnormal phenomena comprised under the word "mediumship," are separately advanced and considered.

* Contributions to Mental Philosophy. By Immanuel Hermann Fichte. Translated and edited by J. D. Morell, A.M. London. 1860.

With regard to the first of these questions, Mr. Morell compares the two extreme views respecting the nature of the soul as an intelligent principle: namely, that which regards it as a manifestation of the universal and absolute reason, individualized by connexion with a bodily organism; and that which regards it as consisting of a series of phenomena necessarily springing out of a given nervous organization. To the first view he objects that, if it were the truth, the severance of the connexion would destroy individuality, and return the soul to the infinite, as a wave is lost again in the ocean; and, to the second, that it cuts off the very possibility of a continuous mental life, and, by making a physical apparatus essential to the manifestation of mind, compromises irrecoverably the whole hope of immortality. At the conclusion of this argument, we find the following striking passage:

"I know it will be said that the fact of immortality is made known by direct revelation, and that the omnipotence of the Deity is not to be limited by any notions of impossibility which we may entertain. To which I reply, that nothing is more trying and unfortunate for our mental peace than cases in which the dictates of revelation are opposed to the obvious indications of science. Our faith is not so strong that it can afford to disregard the intimations of science, even when they are adverse to it; or to neglect them when they are confirmatory. Scientific evidence will always prove stronger in the long run than mere belief; for, as we cannot admit truth to be at variance with itself, we must necessarily, in the long run, relinquish our hold of that side of a contradiction on which the grounds are most open to dispute. For myself, I must freely confess, that my own inward convictions of a conscious immortality have involuntarily grown dim or vivid, almost exactly in proportion to the strength with which I have found the dependence or independence of mind upon physical conditions to be confirmed by scientific considerations. When the dependence indeed is made absolute, I cannot conceive that any mind much accustomed to logical consecutiveness can hold the doctrine of a life hereafter with any real tenacity." (p. xx.)

Upon the relations of psychology to the theistic argument, Mr. Morell makes no remarks, but passes on to consider how the principles defined by Fichte may be brought to bear upon the explanation of certain abnormal phenomena of the human mind, or in other words, the phenomena of "mediumship." To this question it will be necessary to return hereafter.

Finally, we learn from the preface that Mr. Morell is himself engaged in an endeavour to construct a coherent and harmonious whole from the materials prepared by various labourers in the field of psychology, and "at least to commence the work of building up the science upon a broader and deeper foundation than has been usually attempted in our own country." He therefore sends forth this little book in order "that the thoughts of many

may be directed to those questions which I hope in due time to discuss more fully, and as a kind of pioneer in the pathway of popular interest." Especially when regarded from this point of view, we cannot but regard the contributions to mental philosophy as a most seasonable and interesting publication, and as an earnest of a pledge which Mr. Morell will, we trust, speedily be enabled to redeem.

Passing on now from the translator's preface to the work itself, we find this cast in a mould of eclecticism that renders any attempt to abstract its contents extremely difficult and unpromising. The author has chosen the form of a free and personal expression of convictions in order that he may offer to the world a succinct programme of opinions, and give a general view of the grounds on which they are supported, without finding it necessary to adduce logical proof of every position that is maintained, or even to do more than hint at the nature of the evidence in the case. Hence (the treatise being a model of brevity and conciseness) there is scarcely a passage that could be omitted without injury to the general argument, or that could be condensed without injury to itself; and we are compelled to state the leading characteristics of the volume in the very words presented to us by the translator. In a chapter of "Introductory Remarks" the aim of the author is expressed as follows:

"To bring out the fundamental idea of the nature of the soul from all the surroundings in which a complicated and critical inquiry necessarily envelopes it, and to state it anew upon its prominent and most decisive grounds, this will be my first and foremost endeavour. Having done this, it will become possible to cast a glance over the whole system of truth to which this idea belongs, and through which alone it can assume a deep meaning and a lasting value. Let us attempt, then, to express in a few simple words what was before laid down in the more complicated form of a scientific treatise.

"The human mind does not only possess à priori elements (primitive notions, primitive feelings, primitive efforts) in its consciousness, but it is in its own peculiar nature and composition, an à priori existence, i.e., one whose character is impressed upon it anterior to experience.

"This is not intended to affirm that mind exists originally in the form of a mere impersonal Pneuma, or of abstract universal reason, as Hegel imagined it; for independently of the special psychological difficulties of this view, observation does not give us the very smallest intimation of any such uniform mental constitution in the fully developed man, but rather of the exact contrary-the most marked individuality. So far from that, we must regard the human mind as being, even in its primitive, pre-existent root, an individualized nature, a germ of personality, since the result of its actual life shows it really to be so; for it were a contradiction to suppose that individuality is added on to it from without, or that it is the mere tortuitous product of its connexion with external circumstances. This idea we have had to make