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to Eternity but to Time, and to this present world; and, unless some provision is made for dealing with them, they will detain the aspiring organism in this present world till Time is ended. Of course, in a sense, all that belongs to Time belongs also to Eternity; but these lower correspondences are in their nature unfitted for an Eternal Life. Even if they were perfect in their relation to their Environment, they would still not be Eternal. However opposed, apparently, to the scientific definition of Eternal Life, it is yet true that perfect correspondence with Environment is not Eternal Life. A very important word in the complete definition is, in this sentence, omitted. On that word it has not been necessary hitherto, and for obvious reasons, to place any emphasis, but when we come to deal with false pretenders to Immortality we must return to it. Were the definition complete as it stands, it might, with the permission of the psycho-physiologist, guarantee the Immortality of every living thing. In the dog, for instance, the material framework giving way at death might leave the released canine spirit still free to inhabit the old Environment. And so with every creature which had ever established a conscious relation with surrounding things. Now the difficulty in framing a theory of Eternal Life has been to construct one which will exclude the brute creation, drawing the line rigidly at man, or at least somewhere within the human race. Not that we need object to the Immortality of the dog, or of the whole inferior