It is unnecessary to follow here the minute anatomical descriptions which Plato gives of the different organs of the human body, or of the way in which they are supposed to act on the two divisions of the mortal soul, or to be acted on by them, or the mode in which the latter act upon the encephalic or immortal soul which is seated in the cranium. These descriptions evince much knowledge of the human anatomy, and probably all the knowledge that was possessed in Plato's time. It is immaterial how far this anatomical knowledge was correct, and of course there was in Plato's use of the various organs a great deal that was fanciful. It is sufficient, without following Mr. Grote's analysis through these details, to note that, in Plato's arrangement, the immortal soul was supposed to be fastened in the brain, the two mortal souls in the line of the spinal marrow continuous with the brain, and that this line formed the thread of connection between them all. Passing on toward the point where the process of degradation might begin, which would result in the reduction of this new and divinely constructed animal to a lower form, we have to note, first, that it was made a non-sexual animal, being intended for an angelic type. In the original plan of the gods, it was not contemplated that this primitive type should reproduce itself by any process of generation. According to the original scheme, it would seem that every time a new immortal soul was to be brought down from its peculiar star, the process of constructing for it a mortal body would have to be repeated. Plato, Mr. Grote observes, does indeed tell us that the primitive non-sexual type had the option of maintaining itself. But this must mean that each individual of that type had the option of maintaining itself in its struggle with the debasing influences of appetite and disease. But not one representative of it has held his ground; and as it was foreseen that such an angelic type could not maintain itself, we are to look for a reconstruction of the whole organism. This came about from the degeneracy of the primitive non-sexual animal below the standard of good life which it had the option of continuing. Men whose lives had fallen below this standard became effeminate, cowardly, unjust. In their second birth, their immortal souls had to be translated into a body resembling that to which they had debased the first body into which they were born. The first transition, therefore, was from man into woman. In other words, the gods, seeing that the non-sexual primitive type did not maintain itself at the high point intended for it, reconstructed the whole organism upon the bi-sexual principle, introducing the comparatively lower type of woman. A partial transformation of the male structure makes the female. A suitable adjustment of the male organs, and the implanting of the sexual impulse in both sexes, by the agency of the gods, make provision for