man's brain, where the control of intelligence over the living instrument that is its very active servant became strong enough to guide into ever-widening relations and possibilities an activity seeking spiritual advance. An activity, straining for liberation against some resistance by which nevertheless it was itself made effectual, could—we are driven to think—do no other than find its way imperfectly and by slow degrees; yet on its way it has shown even in very lowly creatures signs of what it really is. That any 'substance' the mechanist can acknowledge has done this of its own motion and power, we take leave to doubt. And we have learnt to understand the mechanist. * * * * * If the train of reflexion thus suggested is followed up, some of us will find ourselves compelled to readjust certain beliefs in regard to spiritual life as related to the life of the body, and in regard also to bodily life as related to the life of the spirit. We shall perhaps learn that in looking upon spirit as altogether separate from matter or as connected with matter only by some fortuitous or indeed unhappy link, we may indeed have kept it safe from the attacks of the materialist, but only at the cost of emptying it of value for ourselves, except in so far as it is, perhaps, an all but invisible _point de repère_ round about which our vague religious sentiments are grouped. Just as in the evolution of elements and compounds afterwards united in the marvel of life-jelly, we traced the preparation of a pathway for life moving towards its first manifestation, so we should trace in the successive phases of that manifestation a development of co-operative relations between spirit and matter, a development rendering matter more and more plastic to spirit, and spirit more and more responsive to the character of the far from inert instrument through which its purpose is effected.