How this body, with its senses that convey and present to us the phenomenal world, originated or developed, is a question that belongs to biology. So far as is possible to the human understanding, this question has been solved by the cell theory. The other question is the development of what we call mind, that is, the subjective knowledge of the phenomenal world. To this the body, as it exists and lives, and the organs of sense, as they exist, are essential. We know that all sense-perceptions depend upon bodily vibrations, _i.e._ the nerves; and if we wish to make plain the transition of impressions to conscious ideas, we can best do so through the assumption of the Self as a witness or accessory to the nerve-vibrations. This, however, is only an image, not an explanation, for an explanation belongs to the Utopia of philosophy. How it happens that atoms think, atomists do not know, and no one should imagine that so-called Darwinism has helped or can help us even one step farther. Whatever some Darwinians may say, nothing can be simpler than the frank admission of ignorance on this point on the part of Darwin. The frank and modest expressions of this great but sober thinker are generally passed over in silence, or are even controverted as signs of a temporary weakness. To me, on the contrary, they are very valuable, and very characteristic of Darwin. In one place(40) he says, “I have nothing to do with the origin of the primary mental power any more than I have with that of life itself.” In another place(41) he speaks still more plainly and says, “In what manner the mental powers were first developed in the lowest organisms is as hopeless an inquiry as how life first originated.” Let no one suppose, therefore, that all gates and doors can be opened with the word “evolution” or the name Darwin. It is easy to say with Drummond, “Evolution is revolutionising the world of nature and of thought, and within living memory has opened up avenues into the past and vistas into the future such as science has never witnessed before.”(42) Those are bold words, but what do they mean or prove? DuBois-Reymond has said long before, “How consciousness can arise from the co-operation of atoms is beyond our comprehension.” In the _Contemporary Review_, November, 1871,(43) Huxley speaks just as decidedly as Darwin in the name of biology, “I really know nothing whatever, and never hope to know anything, of the steps by which the passage from molecular movement to states of consciousness is effected.” Molecules and atoms are objects of knowledge. If we ascribe knowledge to them, they immediately become the monads of Leibnitz; you may evolve out of them what you have first involved into them. Knowledge belongs to the Self alone, call it what we will. The nerve-fibres might vibrate as often as they pleased, millions and millions of times in a second; they would never produce the sensation of red if there were no Self as the receiver and illuminator, the translator of