Nobody wishes to deny what Dr. H. Maudsley and others have made so plain to us, that mind has (in one aspect, at any rate) a physical basis--that is, that no thought, imagination, or combination of thought, is known to us _apart from_ change and expenditure of energy in the brain. Nor can we, by any process of introspection or observation of other subjects, separate the mind from the brain and ascertain the existence of "pure mind," or soul, experimentally. But still, there is no possibility of getting the operations of mind out of mere cell structure, unless an external Power has added the mind power, as a faculty of His endowing; then He may be allowed to have connected that faculty ever so mysteriously with physical structure; we are content. And I must insist on the total failure of all analogy between the development of bones or muscles and the development of mind; and even if we grant a certain stage of instinct to have arisen, we are still in the dark as to how that could develop into intellect such as man possesses, including a belief in God. On this subject let us hear Professor Allman. Between a development of material structure and a development of intellectual and moral features, the Professor says, "there is no conceivable analogy; and the obvious and continuous path, which we have hitherto followed up, in our reasonings from the phenomena of lifeless matter to those of living form, here comes suddenly to an end. The chasm between _unconscious_ life and _thought_ is deep and impassable, and no transitional phenomena are to be found by which, as by a bridge, we can span it over.[1]" There can be _life_ or _function_ without _consciousness_ or _thought;_ therefore, even if we go so far as to admit that life is only a property of protoplasm, there can be no ground for saying that _thought_ is only a property of protoplasm. [Footnote 1: British Association Address.] "If," says Professor Allman, "we were to admit that every living cell were a conscious and thinking thing, are we therefore justified in asserting that its consciousness with its irritability is a property of the matter of which it is composed? The sole argument on which this view is made to rest is analogy. It is argued that because the life phenomena, which are invariably found in the cell, must be regarded as a property of the cell, the phenomena of consciousness by which they are accompanied must also be so regarded. The weak point in the argument is the absence of all analogy between the things compared: and as the conclusion rests solely on the argument from analogy, the two must fall to the ground together."