germ of consciousness somehow associated with the protoplasmic material of which that ovum is constituted. How comes it that, in the adult dog, consciousness is associated with the brain? Why is the association of consciousness concentrated, so to speak, in this one tissue of the many which arise during the differentiation of development? That the association is so concentrated or specialised is now generally admitted to be the fact. We speak indeed of the skin, the palate, the nose, the eye, the ear, as each in its kind sensitive. But none the less we believe that the seat of consciousness is the brain or some part of it. Only when the nerves running inwards from skin, palate, nose, eye, or ear, have conveyed their appropriate stimuli to the brain, does that organ tingle with the accompaniment of consciousness. There and there only does consciousness “emerge”; not in peripheral sense-organ or ingoing nerve. But why? How comes it that there is this peculiar association of consciousness with the functioning of a particular organ? Perhaps we are told that consciousness is the special product of brain-tissue. But let us note that the word “product” is here used in an unwonted sense. We are not likely, it is to be hoped, to fall into the crude and demonstrably false materialism expressed in the formula, “as the liver secretes bile, so does the brain secrete consciousness.” Consciousness being immaterial, the second and fourth terms are incommensurable, and the formula is sheer nonsense. Nor are we likely (though here there is greater danger) to fall into the more subtle error of regarding consciousness as a mode of energy. “Granted,” says Professor Tyndall, “that a definite thought and a definite molecular action of the brain occur simultaneously; we do not possess the intellectual organ, nor apparently any rudiment of the organ, which would enable us to pass by a process of reasoning from the one to the other: the chasm between the two classes of phenomena would still remain intellectually impassable.” Consciousness is something _sui generis_. It is neither matter nor energy. It may accompany the transformations of energy in the dog’s brain; but to the category of these transformations of energy it does not, and, for any clear thinker, can not belong. And if we are told that the word “product” is used in the sense implied by Professor Huxley when he speaks of phenomena of consciousness being “called into existence” by physical processes; then we must again ask whence they are called into existence. We do not now speak of matter or energy being called into existence from a shadowy nowhere. When a cloud is called into existence on a mountain peak we know that the material particles have only assumed a new form. When the electrical current is called into existence or generated as we phrase it, we know that we are dealing with one of the many transformations of energy. And when phenomena of consciousness