When we begin to talk about human life, we find all that has made civilization is not physical. In the death of human beings, the energies of thought, and affection, and volition are not represented in the transformations which take place with reference to their bodies. Yet all the energies man has put forth that give any evidence of his record on the earth are such as come from thought, and affection, and volition. As these energies are not transformed at death, as are the forces of the body, they must continue. For to suppose they ceased at death would be to break the law of the correlation and the conservation of forces. If they are not transformed at death, along with the forces of the body, they must reside in another than the material world, and must not, therefore, be subject to its changes. V. The personal spirit, by its very nature, and tendencies, and possibilities, seems to be addressed to another than the tangible, local, and physical realm in which it finds itself while residing in the body. An irrepressible and wide-reaching something in the spirit of each man seems to impel him to triumph over space, and time, and change. In the accumulation of property, he would own the whole world. A very small portion of land would be adequate to his physical needs. But he would add acre to acre, till his private domain compassed the surface of the whole earth. Alexander, weeping because there was not another world he could get to conquer, advertises the immensity and illimitability of the human spirit. By the aid of instruments by which man has augmented and lengthened his power of vision, he has come upon stars rolling in the immensity of space to the circle of the thirteenth magnitude. He has not been content to look upon the stars in the vast depths of space, but he has photographed them, so as to behold their faces in his study. Back beyond the dim dawn of time, commensurate with the appearance of human life on earth, he has gone, to return with the chemical, physical, and stratigraphical history of the globe. By the aid of steam, he has made himself a cosmopolite, and through the application of electricity, he has made himself ubiquitous. Must we not posit a spirit correlated to the universal to account for this disposition to compass all things, to know all things, and to be everywhere? The tendency of the human spirit to compass and possess universality is seen, too, by its capacity to create language, in which it embodies all things and through which it expresses its thought of all things. If there had to be separate words for all individual things any but the most limited knowledge would be impossible, and such knowledge alone there would be if man was shut up to atomic sensations for the data of knowledge. But the mind, by its creative, combining power, and its active spontaneous insight, forms words which represent not only individual things, but classes and species of things.