Spirit, Soul, Original Matter, and Nature are simple; but with Body we enter the realm of the Composite. Here all is composed of Matter and Form, or,—to adopt another principle of division,—of Substance and Accident. The first Substances are Matter and Form; the first Accidents or Properties, Space, Motion and Time, to which in the opinion of the Brethren may perhaps be added Tone and Light. Matter is one; all plurality and diversity come from the Forms. Substance is designated also as the constitutive, material Form, while Accident is the completing, spiritual Form. The Encyclopaedia does not express itself clearly on these points. But in any case Substantiality is looked for rather in the Universal than in the Particular, and Form is put before Matter. The Substantial Form, like a spectre, frightens off every attempt of the philosopher to investigate thoroughly the domain of the Material. The Forms wander at their own sweet will like lords through the lower world of Matter. No trace is discoverable of any inner relation between Matter and Form. Not only in thought, but also in reality they keep themselves separate. From the account which has been given an idea may now be formed of the story of Nature as the Brethren viewed it. They have been represented as the Darwinists of the tenth century, but nothing could more inappropriate. The various realms of Nature, it is true, yield according to the Encyclopaedia an ascending and connected series; but the relation is determined not by bodily structure, but by the inner Form or Soul-Substance. The Form wanders in mystic fashion from the lower to the higher and vice versa, not in accordance with inner laws of formation, or modified to suit external conditions, but in accordance with the influences of the stars, and, in the case of Man at least, in accordance with practical and theoretical behaviour. To give a history of Evolution in the modern sense of the term was very far from the thought of the Brethren. For example they expressly insist that the horse and the elephant resemble Man more than the ape does, although the bodily likeness is greater in the last-named. In fact in their system the body is a matter of quite secondary consideration: the death of the body is called the birth of the soul. The soul alone is an efficient existence, which procures the body for itself. 8. The teaching of the Brethren concerning Nature is therefore merged almost completely in Psychology. Let us confine ourselves here to the human soul. It stands in the centre of the All; and just as the World is a huge man, Man is a little world.