266 Luck, or Cunning ? 
ment of a fugue, where, when the subject and counter 
subject have been enounced, there must henceforth be 
nothing new, and yet all must be new, so throughout 
organic life—which is as a fugue developed to great length 
from a very simple subject—everything is linked on to and 
grows out of that which comes next to it in order—errors 
and omissions excepted. It crosses and thwarts what comes 
next to it with difference that involves resemblance, and 
resemblance that involves difference, and there is no 
juxtaposition of things that differ too widely by omission 
of necessary links, or too sudden departure from recognised 
methods of procedure. 
To conclude; bodily form may be almost regarded as 
idea and memory in a solidified state—as an accumulation 
of things each one of them so tenuous as to be practically 
without material substance. It is as a million pounds 
formed by accumulated millionths of farthings; more 
compendiously it arises normally from, and through, 
action. Action arises normally from, and through, opinion. 
Opinion, from, and through, hypothesis. ‘‘ Hypothesis,” 
as the derivation of the word itself shows, is singularly near 
akin to “ underlying, and only in part knowable, substra- 
tum ;”’ and what is this but ‘“‘ God” translated from the 
language of Moses into that of Mr. Herbert Spencer ? 
The conception of God is like nature—it returns to us in 
another shape, no matter how often we may expel it. 
Vulgarised as it has been by Michael Angelo, Raffaelle, 
and others who shall be nameless, it has been like every 
other corruptio optimi—pessimum: used as a hieroglyph 
by the help of which we may better acknowledge the height 
and depth of our own ignorance, and at the same time 
express our sense that there is an unseen world with which 
we in some mysterious way come into contact, though the 
writs of our thoughts do not run within it—used in this. 
way, the idea and the word have been found enduringly 
convenient. The theory that luck is the main means of 
