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the last strides of progress, great as they are, do not impress us as throwing man out of the general range and fortunes of the life of which he makes a part.

As a matter of fact, those whose attention has been most external in its objects, who have studied nature, and man in nature, have held comparatively disparaging views of the rank of the human race. They have put it in the direct line of development with the life below it; they have thought it to share its intellectual and moral endowments with the higher animals; and they have subjected it, in common with all life, to the fatalistic lock of physical forces. Approaching man from below, we interpret him from the types of power we find in nature, we limit his liberty or rob him of it, we expound his moral nature by the law of utility, so obtrusive in the acquisition of physical good; while we seem to find the germ and outline of his intellectual constitution in brute instincts, perceptions, associations. We are thus as those who contemplate in a statue more the pedestal on which it rests, the marble of which it is made, the measurements to which it conforms, than the living, spiritual power it expresses.

There is no adequate defence against this tendency, no reasoning man out of this grasp of scientific classification, from the position of bimana among quadrumana, from his rank as co-ordinate in structure with the gibbering monkey, the grinning chimpanzee, the brute-headed gorilla, except through philosophy without reversing the process, beginning at the top and moving downward without considering that which is internal, and overshadowing with it, transient, external conditions. Suppose, for instance, as the result of such direct, independent inquiry, it is found that liberty belongs to man, a power altogether unique, with no prediction or type in nature; that the moral intuition, the necessary accompaniment of freedom, transforming