In fact, I think it may be truly said that, as regarded deducing man and all things from a _prima materia_ or protoplasm by means of natural selection and vast study of differentiation, they were exactly where Darwin, and Wallace, and Huxley were when we began to know the latter. I do not agree with Max Muller in his very German and very artfully disguised and defended theory that the religious idea originated in a vague sense of the Infinite in the minds of savages; for I believe it began with the bogeys and nightmares of obscure terror, hunger, disease, and death; but the Professor is quite right in declaring that Evolution was first created or developed in the German _Natur-philosophie_, the true beginning of which was with the Italian naturalists, such as Bruno and De Cusa. What is to be observed is this, yet few understand it, nor has even Symonds cleared the last barrier--that when a Pantheist has got so far as to conceive an identity between matter and spirit, while on the other hand a scientific materialist rises to the unity of spirit and matter, there is nothing to choose between them. Only this is true, that the English Evolutionists, by abandoning reasoning based on Pantheistic poetic bases, as in Schelling's case, or purely logical, as in Hegel's, and by proceeding on plainly prosaic, merely material, simply scientific grounds after the example of Bacon, swept away so much rubbish that people no longer recognised the old temple of Truth, and really thought it was a brand new workshop or laboratory. But I can remember very distinctly that to me Evolution did _not_ come as if I had received a new soul, or even a new body, but had merely had a bath, and put on new garments. And as I became an English Evolutionist in due time, I had this great advantage, that by beginning so young I succeeded in doing very thoroughly what Symonds and Maudsley and many more clearly understand is _most_ difficult--that is, not merely to accept the truth, but to get rid of the old _associations_ of the puzzle of a difference between spirit and matter, which thing caused even the former to muddle about "God," and express disgust at "Materialism," and declare that there is "an insoluble problem," which is all in flat contradiction to pure Evolution, which does not meddle with "the Unknowable." There was a Jewish professor named Karl Friedrich Neumann, who was about as many-sided a man as could be found even in a German university. He was a great Chinese scholar--had been in China, and also read on mathematics and modern history. I attended these lectures (not the mathematics) and liked them: so we became acquainted. I found that he had written a very interesting little work on the visit recorded in the Chinese annals of certain Buddhist monks to Fusang--probably Mexico--in the fifth century. I proposed to translate it, and did so, he making emendations and adding fresh matter to the English version.