After all, what reason is there for anyone assuming that the survival of man beyond the grave is even probably true? We do not know man as a "soul" first and a body afterwards. Neither do we know him as a detached "mind" which afterwards takes possession of a body. Our knowledge of man commences with him, as does our knowledge of any animal, as a body possessing certain definite functions of which we call one group mental. And the two things are so indissolubly linked that we cannot even think of them as separate. If anyone doubts this let him try and picture to himself what a man is like in the absence of a body. He will find the thing simply inconceivable. In the absence of the material organism, to which the mind unquestionably stands in the relation of function to organ, what remains is a mere blank. To the informed mind, that is. To the intelligence of the savage, who is led, owing to his erroneous conception of things, to think of something inside the body which leaves it during sleep, wanders about, and then returns on awakening, and who because of this affiliates sleep to death, the case may be different. But to a modern mind, one which is acquainted with something of what science has to say on the subject, the conception of a mind existing apart from organization is simply unthinkable. All our knowledge is against it. The development of mind side by side with the development of the brain and the nervous system is one of the commonplaces of scientific knowledge. The treatment of states of mind as functions of the brain and the nervous system is a common-place of medical practice. And the fact that diet, temperature, health and disease, accidents and old age, all have their effects on mental manifestations is matter of everyday observation. The whole range of positive science may safely be challenged to produce a single indisputable fact in favour of the assumption that there exists anything about man independent of the material organism. All that can be urged in favour of such a belief is that there are still many obscure facts which we are not altogether able to explain on a purely mechanistic theory. But that is a confession of ignorance, not an affirmation of knowledge. At any rate, there does not exist a single fact against the functional theory of mind. All we _know_ is decidedly in its favour, and a theory must be tested by what we know and by what it explains, not by what we do not know or by what it cannot explain. And there is here the additional truth that the only ground upon which the theory can be opposed is upon certain metaphysical assumptions which are made in order to bolster up an already existing belief. If the belief in survival had not been already in existence these assumptions would never have been made. They are not suggested by the facts, they are invented to support an already established theory, which can no longer appeal to the circumstances which gave it birth.