And the religious consciousness that visits the soul in its remorse, of an invisible Witness and Judge who condemns the sin, comes, we are told, from the deification of public opinion, or the fancy that some dead hero's ghost still watches over the conduct of his clan. This vast enlargement of the doctrine of Evolution, while increasing its power, and removing it from the reach of accurate tests, alters neither its principle nor its practical effect. It undertakes to exhibit the highest and the greatest in our nature as ulterior phenomena of the lowest and the least. And it usually treats as a superstition our natural reverence for the rational, moral, and religious intuitions as sources of independent insight and ultimate authority; and, in order to estimate them, translates them back into short-hand expressions of sensible experience and social utility. Nor can we wonder at this scepticism. If the only reality at bottom of the sense of duty is fear and submission to opinion, whatever it carries in it that transcends this ground, and persuades us of an Obligation in which fear and opinion have no voice, is an ideal addition got up within us by causes which produce in us all sorts of psychological figments. If the only facts that lie in our idea of Space are a set of feelings in the muscles and the skin and the eye, then whatever beliefs it involves which these cannot verify are naturally discredited, and treated as curiosities of artificial manufacture. If our human characteristics are throughout the developed instincts of the brute, differing only in degree, then the moment they present us with intuitions which are distinct _in kind_, they begin to play us false; and those who see through the cheat naturally warn us against them. And so we are constantly told that our highest attributes are only the lower that have lost their memory, and mistake themselves for something else. It is not my present intention to call in question either of these varieties of evolution. Inadequate as the evidence of them both appears to be, I will suppose their case to be made out: and still, I submit, it does not justify the sceptical estimate which it habitually fosters of the intellectual, moral, and religious intuitions of the human mind. For,