There are many who abandon belief for various reasons, and who in various methods stifle regret and call in stoicism to their aid. There are those who really care very little about the 'ultimate problems,' and who find the world of sense quite enough to occupy them. And there are souls who seem to be constantly crying out in their darkness for light, the burden of whose cry seems to be: '_Fecisti nos ad te, Domine, et inquietum est cor nostrum donec requiescat in te._' These last have within them the capacity for holiness, the capacity for a real and tremendous power to witness for the truth, to do and to suffer _pro causa Dei_. To this class George Romanes belonged. By nature he was deeply and truly religious, and interested and absorbed as he was in science, it is no exaggeration to say he was just as keenly interested in theology, that is to say, in the deepest and ultimate problems of theology. By the questions which divide Christians he was not greatly attracted, and he never could see any reason for the bitterness which exists between _e.g._ Roman and Anglican. This is anticipating. In 1878 he had touched the very depths of scepticism, and he would have rejected the idea of a possibility of return, and would have rejected it in terms of unmeasured regret. A letter from Mr. Darwin is interesting. Down: December 5, 1878. My dear Romanes,--I am much pleased to send my photograph to the future Mrs. Romanes. I have read your anonymous book--some parts twice over--with very great interest; it seems admirably, and here and there very eloquently written, but from not understanding metaphysical terms I could not always follow you. For the sake of outsiders, if there is another edition, could you make it clear what is the difference between treating a subject under a 'scientific,' 'logical,' 'symbolical,' and 'formal' point of views or manner? With regard to your great leading idea, I should like sometimes to hear from you verbally (for to answer would be too long for letters) what you would say if a theologian addressed you as follows: 'I grant you the attraction of gravity, persistence of force (or conservation of energy), and one kind of matter, though the latter is an immense admission; but I maintain that God must have given such attributes to this force, independently of its persistence, that under certain conditions it develops or changes into light, heat, electricity, galvanism, perhaps even life.