possibly bring himself to embrace the theory of Free-will.'

P. 64. 'Undoubtedly we have no alternative but to conclude that the
hypothesis of mind in nature is now logically proved to be as
certainly superfluous as the very basis of all science is certainly
true. There can no longer be any more doubt that the existence of a
God is wholly unnecessary to explain any of the phenomena of the
universe, than there is doubt that if I leave go of my pen it will
fall upon the table.'

As evidence of (2) I would adduce from the preface--

'To my mind, therefore, it is impossible to resist the conclusion
that, looking to this undoubted pre-eminence of the scientific
methods as ways to truth, whether or not there is a God, the
question as to his existence is both more morally and more
reverently contemplated if we regard it purely as a problem for
methodical analysis to solve, than if we regard it in any other
light.'

It is in respect both of (1) and (2) that the change in Romanes' thought
as exhibited in his later Notes is most conspicuous[15].

At what date George Romanes' mind began to react from the conclusions of
the _Candid Examination_ I cannot say. But after a period of ten
years--in his Rede lecture of 1885[16]--we find his frame of mind very
much changed. This lecture, on _Mind and Motion_, consists of a severe
criticism of the materialistic account of mind. On the other hand
'spiritualism'--or the theory which would suppose that mind is the cause
of motion--is pronounced from the point of view of science not