society, with all that it has done or is capable of doing for man on earth, was in the contemplation of the Almighty; and if we adopt this conclusion, we must account for the moral sense, for moral obligation, and for the idea of law and duty. We can not account for these things upon any probable theory of their origin, if we reject the idea that they were specially implanted in the structure of the human soul, and suppose that both the intellectual faculties and the moral sense were evolved out of the struggle of lower animals for their existence, resulting in the formation of higher animals and in the development of their social instincts into more complex, refined, and consciously calculating instincts of the same nature. I have not drawn this parallel between the Platonic and the Darwinian theories of the origin of different animals for any purpose of suggesting that the one was in any sense borrowed from the other. Plagiarism, in any form, is not, so far as I know, to be detected in the writings of the evolution school. But the speculations of Plato in regard to the origin and nature of the human soul, fanciful as they are, afford great assistance in grasping the conception of a spiritual existence; and the parallel between his process of degradation and Darwin's process of elevation shows to my mind as great probability in the one theory as there is in the other. FOOTNOTES: [12] Rotation was considered the movement most conformable to reason and intelligence, and it is impracticable to any figure but the spherical. Grote, iii, 253.