belief that mind has had a part in this work also. I should go farther and say that the facts compel a belief in the existence in nature of something that can only be described in terms of mind. In other words, the universe is, at bottom, rational. It is true that the cosmic Reason acts not as a single personal being, but more or less independently at a multitude of points. But it must not be forgotten that it is observed, up to a certain point, to act through groups as well as through units. Even the life and structure of a single cell show us distinct parts acting in harmonious subordination to the interests of the whole. An organism composed of many of these cells exhibits a series of syntheses or groupings rising in comprehensiveness and complexity till the individual is complete and the wheel of development has come full circle, beginning with a single unit and ending with a complex unit. But the synthetic movement of cosmic control does not end there,[105] for aggregates of individuals can be collectively animated by it. The numerous cases of co-operation among animals of the same species are an instance of this. All animals which live in communities exhibit this co-operation habitually, and many others do so occasionally. When Professor Eimer, as we have seen, reflected on the phenomena of reproduction and heredity in ants and bees, he was driven, like Oken, to account for them by regarding these creatures as “discontinuous organs” of one being, having the same power of affecting each other as have the distinct, though connected, parts of any single animal or plant.[106] As an illustrative analogy, helping us to understand the invisible bond of the communal life of a species, this conception is of service, but I hardly think that we are in a position at present to affirm it in any exact and literal sense. Can we, however, trace the analogy, as Oken did, beyond species, and show anything of the nature of an adaptation of one order of beings to the use of another? To do so convincingly, it is evident that the adaptation must be of _no_ use to the creature possessing it; for, if it were, we might expect to see it evolved, whether it were incidentally of use to a neighbour species or not. Honey, for instance, though apparently of no _direct_ use to flowers, is secreted by them because it attracts insects, and insects fertilize the flowers. If flowers secreted honey solely for insects’ use, deriving no benefit from their visits, we should have a case of a synthesis of communal life wider than that of the species. Are there such cases, or does every species fight exclusively for its own hand? “If,” wrote Darwin, “it could be proved that any part of the structure of any one species had been formed for the exclusive good of another species, it would annihilate my theory, for such could not have been produced through natural selection.”[107]