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work, does not seem to be so; but this is temporary, and has been dealt with above.

"Accordingly the requisite strength being given to the motives that are to drive the driver, there has never, or hardly ever, been an instance of a man stopping his engine through wantonness. But such a case might occur; yes, and it might occur that the engine should break down: but if the train is stopped from some trivial motive it will be found either that the strength of the necessary influences has been miscalculated, or that the man has been miscalculated, in the same way as an engine may break down from an unsuspected flaw; but even in such a case there will have been no spontaneity; the action will have had its true parental causes: spontaneity is only a term for man's ignorance of the gods.

"Is there then no spontaneity on the part of those who drive the driver?"

Here followed an obscure argument upon this subject, which I have thought it best to omit. The writer resumes:—"After all then it comes to this, that the difference between the life of a man and that of a machine is one rather of degree than of kind, though differences in kind are not wanting. An animal has more provision for emergency than a machine. The machine is less versatile; its range of action is narrow; its strength and accuracy in its own sphere are superhuman, but it shows badly in a dilemma; sometimes when its normal action is disturbed, it will lose all head and go from bad to worse like a lunatic in a raging frenzy: but here again we are met by the same consideration as before, namely, that the machines are still in their infancy; they are