Those who allege that there is a distinct “soul” which is to live for ever should also explain whether or not this soul has always existed—i.e. whether my soul existed prior to the commencement and clearly traceable growth of my body? And where? And for how long? If it did exist prior to my commencement in the womb, how was it then identifiable as my soul? If prior to my body it was not so identifiable, how will it be identifiable after my body has ceased? If the soul existed prior to my body, had it always existed? If yes, do you mean that each soul is eternal? That no soul has ever begun to be? If you argue for the eternity of the soul, you deny God as universal creator; if you contend that soul commenced or was commenced, you should also admit that it may finish or be finished. If the soul existed prior to my body, had it been waiting inactive, but ready to occupy my body? And if yes, when did the occupation commence? And was the soul always existing perfect and unimprovable? If after vitalisation the unborn child dies, what becomes of the soul? and what is it in such a case that evidences that the particular soul had ever existed? If after birth the baby dies before it thinks, though after it has breathed, where in this case is the trace of the soul? If it should be conceded that my soul only began with my body, why is it to be maintained that it will not cease with my body? If, as is pretended, my “soul” is not identifiable with my body, how is it that all intellectual manifestations are affected by my bodily condition, growth, health, decay? If the soul is immortal and immaterial, how is it that temporary pressure on the brain may paralyse and prevent all mental manifestation, and that fracture by a poker or by a bullet may annihilate the possibility of any further mental activity? Henri Taine and Charles Darwin have very carefully noted for us the evidence of gradual growth of sensitive ability and of mind in children. Those who tell us of soul—which is, they say, not body, nor quality of body, nor result of body, nor influenced by body—should at least explain to us how it is that all manifestations which they say are peculiar to soul keep pace with, and are limited by, the development of body.