Until late in the reign of George IV Roman Catholicism was a crime punishable by law. Until 1859 a Jew was considered sufficiently wicked to be deprived of many civil rights. Two hundred and thirty years ago Quakers were immoral men, and as such were publicly whipped. The supernaturalist recommends right conduct that you may be rewarded when you are dead. The rationalist recommends right conduct because in increasing the present total of human happiness you increase your own happiness now, and render future happiness more easily attainable by others. These are only a few of many like-charactered illustrations which entitle the rationalist to return on the supernaturalist the weight of the Rev. J. Llewellyn Davies’ above-quoted contention. HAS MAN A SOUL? THE first step in this inquiry is to define what is meant; by the word “soul,” and the initial difficulty is that it is much easier to agree with theologians upon what is not meant than upon what is meant. Sometimes orthodox talkers seem to confuse “soul” with “life” and “mind,” and they use “soul” or “spirit” as if expressing contrast with “matter.” To at least prevent, as much as possible, misapprehension of our own meaning, we shall try to define each word. Limiting here the use of the word “life” to the animal kingdom, it is defined to mean the total organic functional activity of each animal. Accepting this definition, “life” will express a variable result not only in each individual, but in the same individual in childhood, prime, or old age. Life is not an entity, it is the state of an organised body in which the organs perform their individual and collective functions. When all the organs do this efficiently, we call this state health; when some of the organs fail, or do too much, we call this disease; when all the organs permanently cease to perform their functions, we call this death. Life, then, is a state of the body; health and disease are phases of life; death is the termination of life. Life is the word by which we describe the result of a certain collocation; but this does not imply that life can be predicated of any or all the components taken separately. By the life of an animal is meant the existence of that animal; when dead, the animal no longer exists; the substance of what was the animal thenceforth exists in other modes, but the organism has ceased. The life of each animal is as distinct from that of each other animal as is the weight or size of each animal distinct from the weight and size of any other animal; and the life of the animal no more exists after the animal has ceased than does the weight or the size of the animal exist, after its body is destroyed. The word “life” used of an oyster, a lobster, a sheep, a horse, or of a human being, expresses in each case a state distinguishable in significance. Life is the special activity of each organised being; the sum of the phenomena proper to organised bodies. George Henry Lewes says: “Life is the functional