16 TlMEHRI. 
sorcerer, to circumvent the cunning of the kenaimas. 
I have just reached this point in my lecture without 
feeling with ever increasing force the overpowering 
vastness of the subject and the consequent hopelessness 
pf attempting more than to suggest, with as little 
vagueness as may be, a few of its main points. Let us 
recapitulate these. An attempt has been made to show 
that the earliest habit of human thought, of reason in 
its essential features, was a conception of all the in- 
numerable natural objects of the physical world as 
identical with the one thing known to the reasoner, to 
man. Differences of bodily form, though unavoidable 
perceived, were, for reasons already indicated, regarded 
as without significance. Differences of the spiritual 
parts of these beings were, for reasons also indicated, 
regarded as differences only in degree of the one 
spiritual quality which — I cannot express myself except 
in very modern phrase — enabled the survival of the 
fittest in the great and all pervading struggle for exis- 
tence. It was as though, when reason first arose in 
man, he looked into a world occupied by innumerable 
beings engaged in the struggle for existence, each 
armed with the weapon of cunning and distinguished, 
the one from the other, only by the varying excellence 
of the weapon which he thus wielded. 
Obviously this earliest mental point of view — I feel 
the misfortune of having to employ definite words to 
express a really quite indefinable instant in a mental 
process — can have endured in full purity but momentarily. 
Let us seek aid from analogy. As in the development 
of a photographic plate really simultaneously with the 
moment of first change in the chemical surface begins, 
