tion of the flesh, there exists a widespread belief in the prolongation of the individual consciousness after death. Man is regarded as consisting of two things, a body and a spirit; the body is considered to be dead per se, and the spirit is the living agent which animates the body, inhabiting it and using it as an instrument, as a man goes into an animal in a pantomime, and gives to the inanimate piece of mechanism the gestures of the living creature. It is this spirit for which immortality is now alone claimed by the educated; it is this which "leaves the body" at death, and which, "freed from the burden of the flesh", continues to exist while its former body decays, and will, it is alleged, continue to exist for ever.
Now to this claim it might be sufficient to say, "Not proven"; for the duty of proving an allegation lies on the person who makes it, not on the one who declines to accept it without some demonstration being brought forward in its support. On this, again, Dr. Maudsley speaks with admirable sense and clearness: "The burden of proving that the Deus ex machinâ of a spiritual entity intervenes somewhere, and where it intervenes, clearly lies upon those who make the assertion, or who need the hypothesis. They are not justified in arbitrarily fabricating an hypothesis entirely inconsistent with experience of the orderly development of nature, which even postulates a domain of nature that human senses cannot take any cognisance of, and in then calling upon those who reject their assumption to disprove it" (Body and Mind, p. 162).
Let us see how far mental activity, which is the supposed domain of the "spirit", is dependent on the bodily organisation. When the babe is born, it shows no sign of mind. For a brief space hunger and repletion, cold and warmth, are its only sensations. Slowly the specialised senses begin to function; still more slowly muscular movements, at first aimless and reflex, become co-ordinated and consciously directed. There is no sign here of an intelligent spirit controlling a mechanism; there is every sign of a learning and developing intelligence, developing pari passu with the organism of which it is a function. As the body grows the mind grows with it, and the childish mind of the child develops into the hasty, quickly-judging, half-informed, unbalanced youthful mind of the youth; with maturity of years comes maturity of mind, and body and
