So that, viewing as a whole the amount of misery inflicted by the inferior organisms upon the superior, and looking from the first forward to the last "syllable of recorded time," we are able upon either of the two hypotheses respecting the origin of animals to reach certain definite conclusions, which may be stated as follows: This world was not intended to be a state of unmixed and unbroken individual happiness for any of the animal organisms. Death for every individual in some form was necessary to the carrying on and the carrying out of the scheme of average enjoyment and the accomplishment of a sum total of benefit that becomes larger and larger as time goes on; and, although death without suffering might have been ordained, the moral purpose for which suffering was allowed to precede death required that it should be permitted in numberless cases and forms, and by almost numberless agencies, although not always made necessary. This great purpose can be discerned without taking into view at all the idea of a future state of existence for man or any of the other terrestrial beings, and looking only at the moral development of man individually and collectively as an agent in the promotion of happiness on this earth. Man, however he originated, stands at the head of the whole animal kingdom. If for himself and for all the inferior animal organisms death without suffering had been ordained as the universal rule, he would have been without the full strength of the moral stimulus which now leads him to relieve, to palliate, to diminish, and, as far as possible, to terminate every kind of suffering for himself and the superior organisms that are below him in the scale, which are the most capable of enjoyment and happiness, next after himself, in their various proportionate capacities. He would have had no strong motive for exterminating the inferior and noxious organisms excepting for his own individual and immediate benefit; no reason for extending the protection of his scientific acquirements to the lower animals excepting to promote his own immediate advantage. Human society would have been without that approach to moral perfection which is indicated by a tenderness for life in all its forms, where its destruction is not needed by some controlling necessity or expediency, and by the alleviation of suffering in all its forms for the sake of increasing the sum total of possible happiness. Human life itself would have been less sacred in human estimation if there had been no suffering to draw forth our sympathies and to stimulate us to the utmost contention against its evils. Civilization would have been destitute of that which is now its highest and noblest attribute. Wars would have been more frequent among the most advanced portions of the human race; pestilence would not have been encountered with half the vigor or the skill which now wage battle against it; poverty would have been left to take care