Such a work would have prevented numerous follies in the century then beginning. One would have become accustomed to consider human love as one form of numberless forms, and not perhaps, the most remarkable of the lot, a form which clothes the universal instinct of reproduction; and its apparent anomalies would have found a normal explanation amid Nature's extravagance. Darwin arrived, inaugurated a useful system, but his views were too systematized, his aim too explanatory and his scale of creatures with man at the summit, as the culmination of universal effort, is of a too theologic simplicity. Man is not the culmination of nature, he is in Nature, he is one of the unities of life, that is all. He is the product of a partial, not of total evolution; the branch whereon he blossoms, parts like a thousand other branches from a common trunk. Moreover, Darwin, truckling to the religiose pudibundery of his race, has almost wholly neglected the actual facte of sex; this makes his theory of sexual selection, as the principle of change, incomprehensible. But even if he had taken account of the real mechanism of love, his conclusions, possibly more logical, would still have been inexact, foi if sexual selection has any aim it can be but conservation Fecundation is the reintegration of differentiated elements into a unique element, a perpetual return to the unity. It is not particularly interesting to consider human acts as the fruits of evolution, for upon animal branches as clearly separate as those of insect and mammifer one finds sexual acts and social customs sensibly analogous, if not identical in many points. If insects and mammifers have any common ancestor, save the primordial jelly, there must indeed have been very different potentialities in its amorphous contours to lead it here into being bee and there into being giraffe. An evolution leading to such diverse results has interest only as a metaphysical idea, psychology can get from it next to nothing of value. We must chuck the old ladder whose rungs the evolutionists ascended with such difficulty. We will imagine, metaphorically, a centre of life, with multiple lives diverging from it; having passed the unicellular phase, we will take no count of hypothetic subordinations. One does not wish to deny, one wishes rather not to deny, either general or particular evolutions, but the genealogies are too uncertain and the thread which unites them too often broken: what, for example, is the origin of birds, organisms which seem at once a progress and a retrogression from the mammifer? On reflection, one will consider the different love-mechanisms of all the dioicians as parallel and contemporary.