Mr. Wallace, therefore, rejected the idea of man's special creation "as being entirely unsupported by facts, as well as in the highest degree improbable." _But he would not allow that natural selection explains the origin of man's spiritual and intellectual nature._ These, he argues, "must have had another origin, and for this origin we can only find an adequate cause in the unseen universe of Spirit." More detailed treatment of this argument will be given further on; here reference is made to it as furnishing the explanation why Mr. Wallace kept not his "first estate," and dropped out of the ranks of Pioneers of Evolution. Many subjects, as hinted above, have occupied his facile pen--land nationalization, causes of depression in trade, labourers' allotments, vaccination, _et hoc genus omne_; showing, at least, the prominence which all social matters occupy in the minds of the leading exponents of the theory of Evolution. For of this, as will be seen, both Herbert Spencer and Huxley supply cogent examples in their application of that theory to human interests. But it is as a defender, although on lines of his own not wholly orthodox, of supernaturalism, with attendant beliefs in miracles and the grosser forms of spiritualism, that Mr. Wallace appears in the character of opponent to the inclusion of man's psychical nature as a product of Evolution. The arresting influence of these views when backed by honest, sincere, and eminent men of the type of Mr. Wallace, and when also supported by several prominent men of science, renders it desirable to show that modern psychism is but savage animism "writ large," and wholly explicable on the theory of continuity. In his book on Miracles and Modern Spiritualism, of which a revised edition, with chapters on Apparitions and Phantasms, was issued in 1895, Mr. Wallace contends that "Spiritualism, if true, furnishes such proofs of the existence of ethereal beings and of their power to act upon matter, as must revolutionise philosophy. It demonstrates the actuality of forms of matter and modes of being before inconceivable; it demonstrates mind without brain, and intelligence disconnected from what we know as the material body; and it thus cuts away all presumption against our continued existence after the physical body is disorganised and dissolved. Yet more, it demonstrates, as completely as the fact can be demonstrated, that the so-called dead are still alive; that our friends are still with us, though unseen, and guide and strengthen us when, owing to absence of proper conditions, they cannot make their presence known. It thus furnishes a _proof_ of a future life which so many crave, and for want of which so many live and die in anxious doubt, so many in positive disbelief. It substitutes a definite, real, and practical conviction for a vague, theoretical, and unsatisfying faith. It furnishes actual knowledge on a matter of vital importance to all men,