'If the advance of natural science is now steadily leading us to the conclusion that there is no motion without mind, must we not see how the independent conclusion of mental science is thus independently confirmed--the conclusion, I mean, that there is no being without knowing? To me, at least, it does appear that the time has come when we may begin, as it were in a dawning light, to see that the study of Nature and the study of Mind are meeting upon this greatest of possible truths. And if this is the case--if there is no motion without mind, no being without knowing--shall we infer, with Clifford, that universal being is mindless, or answer with a dogmatic negative that most stupendous of questions,--Is there knowledge with the Most High? If there is no motion without mind, no being without knowing, may we not rather infer, with Bruno, that it is in the medium of mind, and in the medium of knowledge, we live, and move, and have our being? 'This, I think, is the direction in which the inference points, if we are careful to set out the logical conditions with complete impartiality. But the ulterior question remains, whether, so far as science is concerned, it is here possible to point any inference at all: the whole orbit of human knowledge may be too narrow to afford a parallax for measurements so vast. Yet even here, if it be true that the voice of science must thus of necessity speak the language of agnosticism, at least let us see to it that the language is pure[18]; let us not tolerate any barbarisms introduced from the side of aggressive dogma. So shall we find that this new grammar of thought does not admit of any constructions radically opposed to more venerable ways of thinking; even if we do not find that the often-quoted words of its earliest formulator apply with special force to its latest dialects--that if a little knowledge of physiology and a little knowledge of psychology dispose men to atheism, a deeper knowledge of both, and, still more, a deeper thought upon their relations to one another, will lead men back to some form of religion, which if it be more vague, may also be more worthy than that of earlier days.' Some time before 1889 three articles were written for the _Nineteenth Century_ on the _Influence of Science upon Religion_. They were never published, for what reason I am not able to ascertain. But I have thought it worth while to print the first two of them as a 'first part' of this volume, both because they contain--written in George Romanes' own name--an important criticism upon the _Candid Examination_ which he had published anonymously, and also because, with their entirely sceptical result, they exhibit very clearly a stage in the mental history of their author. The antecedents of these papers those who have read this Introduction will now be in a position to understand. What remains to be said by way of further introduction to the Notes had better be reserved till later.