will come more appropriately at a later stage, and in the _à fortiori_
form. But we have justly noted it here. We cannot account for the most
elementary reason by any physical change; there is no analogy between
the two. The connection of mind and matter is unexplainable; and no
theory of development of physical form can say why, at any given stage,
physical development begins to be accompanied by brain-power and
_consciousness_. Admit candidly that the addition of intelligence at a
certain stage, however mysteriously interwoven with structural
accompaniments, is a gift _ab extra_, and we have at least a reasonable
and so far satisfactory explanation.

But when we have got an animal form, however simple and elementary, with
at least a recognizable "potentiality" of intelligence, we enter, as I
said, a long stretch of apparently smooth water, over which, for an
important part of our passage, we seem able to glide without any
difficulty from the necessary intervention of the so-called
supernatural. I have, then, to show that even here there is really no
possibility of dispensing with a Creator who has a purpose, a designed
scheme, and a series of type-forms to be complied with.

In order to fully exhaust the question how far natural selection is
capable of accounting for everything, it would be necessary to take a
very wide view of natural history and botany, which it is quite
impossible for us to attempt. But this is not necessary for our purpose.
We are perfectly justified in selecting certain topics which must arise
in the discussion. If, in studying these points, we find that _there_ at
least the intervention of a Controlling Power becomes necessary, and the
absence of it leaves things without any reasonable explanation, then we
shall have good and logical ground for holding to our faith in the
universal presence of such a Power. No chain is stronger than its