suspect, that this secular process of evolution is other than a part of the ordinary course of nature; there is no more ground for imagining the occurrence of supernatural intervention, at any moment in the development of species in the past, than there is for supposing such intervention to take place, at any moment in the development of an individual animal or plant, at the present day.

2. At present, every individual animal or plant commences its existence as an organism of extremely simple anatomical structure; and it acquires all the complexity it ultimately possesses by gradual

differentiation into parts of various structure and function. When a series of specific forms of the same type, extending over a long period of past time, is examined, the relation between the earlier and the later forms is analogous to that between earlier and later stages of individual development. Therefore, it is a probable conclusion that, if we could follow living beings back to their earliest states, we should find them to present forms similar to those of the individual germ, or, what comes to the same thing, of those lowest known organisms which stand upon the boundary line between plants and animals. At present, our knowledge of the ancient living world stops very far short of this point.

3. It is generally agreed, and there is certainly no evidence to the contrary, that all plants are devoid of consciousness; that they neither feel, desire, nor think. It is conceivable that the evolution of the primordial living substance should have taken place only along the plant line. In that case, the result might have been a wealth of vegetable life, as great, perhaps as varied, as at present, though certainly widely different from the present flora, in the evolution of which animals have played so great a part. But the living world thus constituted would be simply an admirable piece of unconscious machinery, the working out of which lay potentially in its primitive composition; pleasure and pain would have no place in it; it would be a veritable Garden of Eden without any tree of the knowledge of good and evil. The question of the moral government of such a world

could no more be asked, than we could reasonably seek for a moral purpose in a kaleidoscope.

4. How far down the scale of animal life the phenomena of consciousness are manifested, it is impossible to say. No one doubts their presence in his fellow-men; and, unless any strict Cartesians are left, no one doubts that mammals and birds are to be reckoned creatures that have feelings analogous to our smell, taste, sight, hearing, touch, pleasure, and pain. For my own part, I should be disposed to extend this analogical judgment a good deal further. On the other hand, if the lowest forms of plants are to be denied consciousness, I do not see on what ground it is to be ascribed to the lowest animals. I find it hard to believe that an infusory animalcule, a foraminifer, or a fresh-water polype is capable of feeling; and, in spite of Shakspere, I have doubts about the great sensitiveness of the "poor beetle that we tread upon." The question is equally perplexing when we turn to the stages of development of the individual. Granted a fowl feels; that the chick just hatched feels; that the chick when it chirps within the egg may possibly feel; what is to be said of it, on the fifth day, when the bird is there, but with all its tissues nascent? Still more, on the first day, when it is nothing but a flat cellular disk? I certainly cannot bring myself to believe that this disk feels. Yet if it does not, there must be some time in the three weeks, between the first day and the day of hatching, when, as a concomitant, or a consequence, of the attainment by the brain of

the chick of a certain stage of structural evolution, consciousness makes its appearance. I have frequently expressed my incapacity to understand the nature of the relation between consciousness and a certain anatomical tissue, which is thus established by observation. But the fact remains that, so far as observation and experiment go, they teach us that the psychical phenomena are dependent on the physical.