the work of Weismann in especial, and how this great truth, discovered by modern biology and especially by the students of heredity, affects our understanding of the difference between man and woman. Setting forth these earlier pages in the year of the Darwin centenary, and the jubilee of the "Origin of Species," a writer would have some courage who proposed to discuss man and woman as if they were unique, rather than the highest and latest examples of male and female: their nature to be rightly understood only by due study of their ancestral forms, ancient and modern. The biological problem of sex is our concern, and we may have to traverse many past ages of "aeonian evolution," and even to consider certain quite humble organisms, before we rightly see woman as an evolutionary product of the laws of life. But, first, as to the individual, of whatever sex. Observing the familiar facts of our own lives and of the higher forms of life, both animal and vegetable, with which we are acquainted, we must naturally at first incline to regard as worse than paradoxical the modern biological concept of the individual as existing for the race, of the body as merely a transient host or trustee of the immortal germ-plasm. Since life has its worth and value only in individuals, and since, therefore, the race exists for the production of individuals, in any sense that we human beings, at any rate, can accept, we must be reasonable in expressing the apparently contrary but not less true view that the individual exists for the race. After all, that does not mean that individuals exist and are worth Nature's while merely in order to see the germ-plasm on its way. To say that the individual exists for the race is to say that he, and, as we shall see, pre-eminently she, exist for future individuals; and that is not a destiny to be despised of any. Let us attempt to state simply but accurately what biologists mean in regarding the individual as primarily the host and servant of something called the germ-plasm.