The inherent qualities of both these sets of organs are instinctive, with this difference—the former, the voluntary, the controlling and working master tissues, are capable of development, progressively, acquiring intelligence, maturing into educatedness, etc.
The latter, the involuntary, are simply servants to these, and they perform their functions in the same manner instinctively all through life.
The muscular and nervous tissues are the educable tissue. By repetition, practice, and exercise they improve and at length exhibit certain degrees of skill in the performance of their work.
On the other hand, the organs of mastication, deglutition, digestion, absorption, excretion, circulation, and respiration simply perform their functions instinctively, without possessing the capacity of improvement, and without regard to volition. These act involuntarily throughout life, as preparers and carriers of nourishment to the master tissues, and removers of waste material.
The work of the muscular tissues is comparatively easy to understand. We can see the work done, can account for it, can demonstrate it. The performances are capable of absolute proof, and controversy therefore is out of question.
The nervous tissues present quite another state of things. The great mass of cerebral matter, with all its complicated organs and their appendages, are hid within the cranium of the skull. We have no ocular proof of anything that is done by that structure, or of the manner in which the tissue acts. That we can see, hear, taste, and smell we know. We recognize the organs that perform these functions. Sensation, feeling, memory, thinking, cannot so easily be accounted for. Among the masses it is a mystery to-day. The doctrine of a dual existence in man is old, still it is held on to with remarkable tenacity. The church still teaches and preaches that soul or spirit is a part of some great personality or individuality not at all connected with nature—supernatural, divine, godly. This supernatural part, it is said, is placed in man some time during the process of birth. This subject will be more fully discussed farther on, in order to show what queer views theologians formerly held on some scientific subjects. I beg to quote from a Talmudistic scholar and philosopher some thousand years ago:
PHILOSOPHICO-ANATOMICAL VIEWS OF A CELEBRATED HEBREW AUTHOR, AFTER TALMUDISTIC INTERPRETATION.
Jehuda ha-Levi ben Samuel, whose Arabic name was Abulhassan, considered an authority and philosopher of repute, was born in Castile 1085 A.D. He adopted medicine for his profession, but was also a traveler, philosopher, and student, and a Talmudistic scholar and writer. He wrote a book called “Sepher Hakusir: Book Kusari.” It is a philosophico-theologico-scientific treatise, conducted in dialogue between himself and the king of Kusar, who became convinced of the truth of his argument and was converted to the Hebrew faith.
In the fourth part, section 25, page 246, Jehuda ha-Levi is explaining the harmonious working of the whole universe, and in evidence thereof he cites the world, soul, and year, very learnedly setting forth the mysterious working of creation, the supernatural origin and significance of the Hebrew letters, the secret and hidden meaning of their number, etc. This is based upon the principle that one rests on three, three on seven, and seven on twelve, as follows: