And when we have seen so much, we may learn the further lesson that the variety of organisation, animal and vegetable, is only the exhibition in an endless detail by single pictures, more or less complementary, more or less inclusive of each other, of that one vital organisation in principle and construction which we could not otherwise have had presented to us. In a million lessons from the vast ranges of contemporary and of extinct life there is impressed upon the biological observer the idea of that system of life-function and life-structure which is the goal of biological science. The interest in the mere variety whether of modern or of primeval forms of life is as such merely historical; its truer use is to enable the scientific imagination to rise above local or temporary limitations. And thus in the end the records and guesses of evolution in time and place serve to build up a theory of the timeless universal nature of life and organisation. And what is true of Nature is equally true of the Mind. For these two, as we have already seen, are not isolable from each other. Neither the mind nor the so-called external world are either of them self-subsistent existences, issuing at once and ready-made out of nothing. The mind does not come forth, either equipped or un-equipped, to conquer the world: the world is not a prey prepared for the spider, waiting for the mind to comprehend and appropriate it. The mind and the world, the so-called 'subject' and so-called 'object,' are equally the results of a process: and it is only when we isolate the terminal aspects of that process, and in the practical business of life forget the higher theoretical point of view, that we lose sight of their origin, and have two worlds facing each other. As the one side or aspect of the process gathers feature and form, so does the other. As the depth and intensity of the intellect increases, the limits of the external world extend also. For the psychical life is just the power which maintains a continuing correlation between the body and its environment, and between the various elements in that environment. It is the unity in which that correlation lives and is aware of itself. It is the subject-object, which sets one element against another, and gives it quasi-independence. The mind of the savage is exactly measured by the world he has around him. The dull, almost animal, sensation and feeling, which is what we may call his mental action, is just the obverse of the narrow circumference that girdles his external world. The beauty and interest of the grander phenomena of terrestrial nature, and of the celestial movements, are ideally non-existent for a being, whose whole soul is swallowed up in the craving for food, the fear of attack, and the lower enjoyments of sense. In the course of history we can see the intellect growing deeper and broader, and the limits of the world recede simultaneously with the advance of the mind. This process