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NOTES. 
NOTE A. (Page 360.) 
Some of my critics seem quite to have misunderstood my 
meaning in this part of the argument. They have accused 
me of unnecessarily and unphilosophically appealing to “first 
causes” in order to get over a difficulty—of believing that 
“our brains are made by God and our lungs by natural 
selection ;” and that, in point of fact, ** man is God’s domestic 
animal.” An eminent French critic, M. Claparéde, makes me 
continually call in the aid of—‘“une Force supérieure,” the 
capital F, meaning I imagine that this “higher Force ” is the 
Deity. I can only explain this misconception by the in- 
capacity of the modern cultivated mind to realise the existence 
of any higher intelligence between itself and Deity. Angels 
and archangels, spirits and demons, have been so long ban- 
ished from our belief as to have become actually unthinkable 
as actual existences, and nothing in modern philosophy takes 
their place. Yet the grand law of “continuity,” the last 
outcome of modern science, which seems absolute throughout 
the realms of matter, force, and mind, so far as we can 
. explore them, cannot surely fail to be true beyond the narrow 
sphere of our vision, and leave an infinite chasm between 
man and the Great Mind of the universe. Such a supposition 
scems to me in the highest degree improbable. 
Now, in referring to the origin of man, and its possible 
determining causes, I have used the words “some other 
power ”—“ some intelligent power”—‘a superior intelli- 
gence ””—a controlling intelligence,” and only in reference 
to the origin of universal forces and laws have I spoken of ''' | ' 
the will or power of * one Supreme Intelligence.” These are 
the only expressions I have used in alluding to the power 
