It may be objected that our grammatical analysis of the professor's definition of life is unfair, since he manifestly intended that it should cover a "living thing," and not "life" as an abstract, term. Our reply to this is, that he makes no distinction between the two. Life, with him, is simply a phenomenal manifestation. The two are correlative terms; so that his definition of the one must necessarily be the definition of the other, either as an identical or partial judgment. But let us take his definition entirely out of its abstract sense, and run it into the concrete. The able pathological anatomist of the London University college is a "living thing." He is, therefore, presumably a phenomenal manifestation. He is capable of growing, by "selection and interstitial appropriation," in reputation at least, if not in the direction of "an independent entity." His work of twelve hundred pages, covering his laborious delvings into the ephemeromorphic world, is conclusive on this point. As a phenomenal manifestation alone, any attempt to define either him or his professional labors, may be worse than useless, since it would tend to keep up the idea that he is an actual London entity. We are very confident that he is not a London non-entity, but are willing to agree that he is either the one or the other. The flaw that we are after lies in his interstitial logic, not in the hallucination in which he indulges respecting nonentities. His assumption that life cannot exist without an organism, of which it is the phenomenal manifestation, is what we propose to deal with. Now, directly the reverse of this proposition is what is true. An organism cannot exist without life or an independent vital principle in nature, any more than celestial bodies can be held in their place independently of gravitation. The vital principle that organizes must precede the thing organized or the living organism, as the great formative principle of the universe (call it the will of God, gravitation or what you may) must have existed before the first world-aggregation. In logic, we must either advance or fall back--insist upon precedence being given to cause over effect, or deny their relative connection altogether. The organism is the phenomenal manifestation, not the vital principle which organizes it. To say that there can be no _manifestation_ of life without an organism is true; but to assume that the vital principle which organizes is dependent on its own organism for its manifestation is absurd. It would be the lesser fallacy to deny the phenomenal fact altogether, and insist that cause and effect are mere intellectual aberrations, or such absurd mental processes as find no correlative expression in nature, as that embodying the idea of either an antecedent or a consequent.