that the general laws by which He acts cannot admit of any partial injustice or evil, and therefore cannot be comprehended without reference to their action over all space and throughout all time.  And since, as I shall have occasion to observe later, the intellectual conditions and social systems of this subterranean race comprise and harmonise great, and apparently antagonistic, varieties in philosophical doctrine and speculation which have from time to time been started, discussed, dismissed, and have re-appeared amongst thinkers or dreamers in the upper world,—­so I may perhaps appropriately conclude this reference to the belief of the Vril-ya, that self-conscious or sentient life once given is indestructible among inferior creatures as well as in man, by an eloquent passage from the work of that eminent zoologist, Louis Agassiz, which I have only just met with, many years after I had committed to paper these recollections of the life of the Vril-ya which I now reduce into something like arrangement and form:  “The relations which individual animals bear to one another are of such a character that they ought long ago to have been considered as sufficient proof that no organised being could ever have been called into existence by other agency than by the direct intervention of a reflective mind.  This argues strongly in favour of the existence in every animal of an immaterial principle similar to that which by its excellence and superior endowments places man so much above the animals; yet the principle unquestionably exists, and whether it be called sense, reason, or instinct, it presents in the whole range of organised beings a series of phenomena closely linked together, and upon it are based not only the higher manifestations of the mind, but the very permanence of the specific differences which characterise every organism.  Most of the arguments in favour of the immortality of man apply equally to the permanency of this principle in other living beings.  May I not add that a future life in which man would be deprived of that great source of enjoyment and intellectual and moral improvement which results from the contemplation of the harmonies of an organic world would involve a lamentable loss?  And may we not look to a spiritual concert of the combined worlds and all their inhabitants in the presence of their Creator as the highest conception of paradise?”—­’Essay on Classification,’ sect. xvii. p. 97-99.

Chapter XV.

Kind to me as I found all in this household, the young daughter of my host was the most considerate and thoughtful in her kindness.  At her suggestion I laid aside the habiliments in which I had descended from the upper earth, and adopted the dress of the Vril-ya, with the exception of the artful wings which served them, when on foot, as a graceful mantle.  But as many of the Vril-ya, when occupied in urban pursuits, did not wear these wings, this exception created no marked difference between myself and the race among whom I sojourned, and I was thus enabled to visit the town without exciting unpleasant curiosity.  Out of the household no one suspected that I had come from the upper world, and I was but regarded as one of some inferior and barbarous tribe whom Aph-Lin entertained as a guest.