but could detect only sweet October air. right."

But they were

I have already, in another connection, told you of the Australian trail-hunter, who scents the track of robbers on all fours, precisely as a dog. This power is lost in civilized races, but it is only displaced by a power of scent equally marvelous. It is estimated that the sense of smell is two hundred times more delicate than the test of the spectroscope. The nose detects the one four hundred and sixtymillionth of a milligramme of certain odors, and is no doubt for the higher uses of refined life not a waning sense.

So it is that, when we go forward from primordial life, we find one road of intelligence widening upward to man. All creatures and all plants are somewhere on this road. Some are wholly arrested in development at one point on the road or another; others at points are cases of completion, and exist as automatons; others are so largely instinctive that they retain little power of progress; but the higher animals, retaining plastic powers, are but little behind man. The really separating line seems to be that man in some stage of his career becomes self-conscious, and from the basis of self-consciousness reaches such abstract conceptions as the finite and eternal. All life begins with sensation, and rises by degrees to consciousness, and there are living creatures at every milestone of sensation and consciousness, up to rational self-consciousness. How admirably is this illustrated by the fact I gave you from anatomy, that Nature, in giving birth to a Tennyson, starts him at the beginning of this road, and leads him through its whole tortuous windings, compelling him to touch each milestone of progress ever made in all the past, before it brings him. forth to sing his "In Memoriam." We never quite forget the road. Our habits and instincts are backward-looking, as the actions and purposings of animals are forward-looking. Our systems are charged in every fiber with the eter nity behind us. What was done a million years ago is

vital in us to-day; all of the early sensation of that great kingdom when plant and animal life was one; all of the later animal, its loves, its hates, its ferocities, its amenities, and tendencies, are our property. We not only in prenatal life rehearse the past structurally and intellectually, but we remember the rehearsal in our impulses and tenden cies. What reason have we for supposing, somewhere outside of and apart from Nature, a force needed to interfere in a consecution so complete; and by creative will to annul the process?

PART THIRD.

LECTURE I.

CO-OPERATION IN EVOLUTION.

I KNOW nothing in the history of evolution so pleasant to dwell upon as the social element. For in reality, from the very outset, there has not been a mere selfish individual struggle to exist, but there has been co-operation and helpfulness in every stage of the ferment, between all creatures and all forms of life, and even between the unconscious forces. The chemic world is full of friendships as well as repulsions, and the basis of human society is laid as far down as the primal cells of jelly existence. When the first cell divided to multiply, it was to multiply itself. They twain were still one, and they had common interests in the elemental seas. The one became two, but the two were one. They had common needs, common propulsion, common destiny. The zoöid buds, and sends out its life propulsion in all directions, until it is a colony, with united interests and a single life-basis. In the vegetable kingdom this tendency was carried up into the beautiful idea of a single tree, with a thousand branches and a million buds. In truth, each bud is a separate life. You can cut it off and graft it into another tree; that is, transfer it to another life-colony; or you may sever it, and by judicious planting begin a new colony. But never, in the plant or the animal world, was or is the idea of the common weal lost sight of. It will, of necessity, go on with evolution, as an integral

part of the process, and, in higher organic and functional life, it must blossom and fruit in the superb fellowship of the human family.

But when you say twain in one you not only establish the idea of unity but of duality. The two must forever endeavor to express itself, as well as the one. It always will be present in all things, in all phases of existence; and those who let their minds dwell on the dual idea will build up those religions that, losing sight of unity, teach us the universe as ruled by two distinct and opposing ideas or forces-the good and the bad; while those who, forgetting the twain, see only the one, will teach a theology in which God is an autocrat One, creating all things by his will, and destroying as freely as he creates. Only by keeping in mind the essential idea of life as one of two do we find the unity in which there is eternal intro-action, co-operation, evolution, mutual responsibility, and at last the God finding himself in the babe or the beggar, and the wretched and poor finding themselves in God. "I in them and thou in me, that they may be made perfect in one."

Or, to go still lower, or rather further, what shall we make of what we call, in higher life, mind and matter; that puzzle that no science can solve, but which just as truly exists where there is no life but the jelly-fish, or no life at all? The unity and completeness of the universe, in its elemental condition, involves purpose as well as force, mind as well as matter, not as two separate units, but as two in one, ever apparently separable, but really never separable, for once more the twain are one. Mind and matter are the infinite and essential co-operative necessity of Nature, an idea that is never lost, for, whichever way you move, you find your God to be he must be-the All in All, the One in Many, the multifold of One. Or, if you prefer to consider the universe apart from the possible bias of theological terms, we still find the Cosmos a mental process in material form.

Again, we come upon motion and sensation, a correspondence between the external and the internal; a motion without, it is a sensation within. No one has yet traced the bridge, the passage-way between the two. We find the transition going on in ourselves. It is everywhere where life is. What is it? How is it? It is thus that we learn of the outside universe; without it no life is conceivable. A ray of light from a star touches the eye, there is a sensation carried into the brain, a perception follows, a thought; the world without is to be made a world within. Here is a co-operation established most marvelous-motion without, sensation within. The twain, also, are in reality one; it is the unity that can arise only when chemically the organic life within responds accurately to the force that beats. on it from without. The inner life, meeting the outer dynamic forces, co-operates to create consciousness.

Consciousness, as I use the term, is a higher condition of the sensation and apperception of the lowest forms of life. And, if you will consider consciousness, you find once more this incompleteness of the isolated powers. Consciousness is possible as an aggressive and progressive tendency only as it works over into and establishes a storage of unconsciousness. So is unconsciousness a terrible sepulchre, except as it is attended by and waits on the conscious. You and I, like every living creature, are made up of organs that work, in large degree, mechanically. Only at the aggressive edge of purpose, where effort seizes upon the new, are we conscious. What we have well learned how to do, we thereafter do largely or wholly unconsciously. But if this were not so there could be no progress. Until unconsciousness is largely established, and there is a vast heredity that seizes upon, nay, rather constitutes, the embryo, it would be at the mercy of the mother's every whim. Now, whatever aberrant thoughts and desires possess a mother's mind, she can not wholly overcome the great unconscious tide that carries the embryo in her womb over a fixed route