an origin from two concurrent modes of action is congruous, and might be expected a priori. At the same time as the "soul" is "the form of the body," the soul might be expected to modify the body into a structure of harmony and beauty standing alone in the organic world of nature. Also that, with the full perfection and beauty of that soul, attained by the concurrent action of "Nature" and Grace," a character would be formed like nothing else which is visible in this world, and having a mode of action different from, inasmuch as complementary to, all inferior modes of action.

Something of this is evident even to those who approach the subject from the point of view of physical science only. Thus Mr. Wallace observes, that according to his idea man is to be placed "apart, as not only the head and culminating point of the grand series of organic nature, but as in some degree a new and distinct order of being.2 From those infinitely remote ages when the first rudiments of organic life appeared upon the earth, every plant and every animal has been subject to one great law of physical change. As the earth has gone through its grand cycles of geological, climatal, and organic progress, every form of life has been subject to its irresistible action, and has been continually but imperceptibly moulded into such new shapes as would preserve their harmony with the ever-changing universe. No living thing could escape this law of its being; none (except, perhaps, the simplest and most rudimentary organisms) could remain unchanged and live amid the universal change around it."

"At length, however, there came into existence a being in whom that subtle force we term mind, became of greater

1 "Natural Selection,” p. 324. 2 The italics are not Mr. Wallace's.

importance than his mere bodily structure. Though with a naked and unprotected body, this gave him clothing against the varying inclemencies of the seasons. Though unable to compete with the deer in swiftness, or with the wild bull in strength, this gave him weapons with which to capture or overcome both. Though less capable than most other animals of living on the herbs and the fruits that unaided nature supplies, this wonderful faculty taught him to govern and direct nature to his own benefit, and make her produce food for him when and where he pleased. From the moment when the first skin was used as a covering; when the first rude spear was formed to assist in the chase; when fire was first used to cook his food; when the first seed was sown or shoot planted, a grand revolution was effected in nature, a revolution which in all the previous ages of the earth's history had had no parallel, for a being had arisen who was no longer necessarily subject to change with the changing universe, a being who was in some degree superior to nature, inasmuch as he knew how to control and regulate her action, and could keep himself in harmony with her, not by a change in body, but by an advance in mind."

"On this view of his special attributes, we may admit 'that he is indeed a being apart.' Man has not only escaped Natural Selection' himself, but he is actually able to take away some of that power from nature which before his appearance she universally exercised. We can anticipate the time when the earth will produce only cultivated plants and domestic animals; when man's selection shall have supplanted 'Natural Selection;' and when the ocean will be the only domain in which that power can be exerted."

Baden Powell1 observes on this subject: "The relation of the animal man to the intellectual, moral, and spiritual man, resembles that of a crystal slumbering in its native quarry to the same crystal mounted in the polarizing apparatus of the philosopher. The difference is not in physical nature, but in investing that nature with a new and higher application. Its continuity with the material world remains the same, but a new relation is developed. in it, and it claims kindred with ethereal matter and with celestial light."

This well expresses the distinction between the merely physical and hyperphysical natures of man, and the subsumption of the former into the latter which dominates it,

The same author in speaking of man's moral and spiritual nature says: 2 "The assertion in its very essence refers wholly to a DIFFERENT Order of things, apart from and transcending any material ideas whatsoever." Again3 he adds: “In proportion as man's moral superiority is held to consist in attributes not of a material or corporeal kind or origin, it can signify little how his physical nature may have originated."

Now physical science, as such, has nothing to do with the soul of man which is hyperphysical. That such an entity exists, that the correlated physical forces go through their Protean transformations, have their persistent ebb and flow outside of the world of WILL and SELF-CONSCIOUS MORAL BEING, are propositions the proofs of which have no place in the present work. This at least may however be confidently affirmed, that no reach of 1 "Unity of Worlds," Essay ii. § ii. p. 247. 2 Ibid. Essay i. § ii. p. 76. 3 Ibid. Essay iii. § iv. p. 466.

physical science in any coming century will ever approach to a demonstration that countless modes of being, as different from each other as are the force of gravitation and conscious maternal love, may not co-exist. Two such modes are made known to us by our natural faculties only the physical, which includes the first of these examples; the hyperphysical, which embraces the other. For those who accept revelation, a third and a distinct mode of being and of action is also made known; namely, the direct and immediate or, in the sense here given to the term, the supernatural. An analogous relationship runs through and connects all these modes of being and of action. The higher mode in each case employs and makes use of the lower, the action of which it occasionally suspends or alters, as gravity is suspended by electromagnetic action, or the living energy of an organic being restrains the inter-actions of the chemical affinities belonging to its various constituents.

Thus conscious will controls and directs the exercise of the vital functions according to desire, and moral consciousness tends to control desire in obedience to higher dictates. The action of living organisms depends upon

1 A good exposition of how an inferior action has to yield to one higher is given by Dr. Newman in his "Lectures on University Subjects," p. 372. "What is true in one science, is dictated to us indeed according to that science, but not according to another science, or in another department. What is certain in the military art, has force in the military art, but not in statesmanship; and if statesmanship be a higher department of action than war, and enjoins the contrary, it has no force on our reception and obedience at all. And so what is true in medical science, might in all cases be carried out, were man a mere animal or brute without a soul; but since he is a rational, responsible being, a thing may he ever so true in medicine, yet may be unlawful in fact, in consequence of the higher law of morals and religion coming to some different conclusion."