ized by man. She accepts his ideal of her as what ought to be. Her love to him, her need of reality compels her to become (not by effort of sheer will, but chiefly in a quiet, unconscious way) all that this ideal sets before her. The man worships his ideal, which he knows is not actual in himself, as given "a habitation and a name" in her; and so, worshiping whole-heartedly what he now believes to be real, because attached, maybe illusively, to her, it comes to be real in him; he is as man bound by the spell which as "dreamer of dreams" he cast upon her.

secret.

Why can not the same process, initiated by woman, work simultaneously with the one just described? Has it not already begun? Long ages in the secrecy of home-life and heart-love has it been active. But what remains unexpressed in Art's beautiful form is lacking its chief auxiliary. Let woman stop thinking and feeling, and praying holy prayer in Let us hear a very certain voice. Let us know what it is she wants. Let her create beautiful poems, or paintings, or symphonies to suggest it. Let her stretch forth her hand with the wand of white magic and touch man with it, and this wand of poesy-not she-availing itself of natural law, will transmute mau from copper to gold in more wonderful fashion than any alchemist dreamed, peering at sunset over his apparatus into the western skies. Then lilyhood shall not be merely feminine any more. Then there shall be no choice between sexes of either, God himself having finally chosen both.

I. LEOPARDI AND EVOLUTIONAL PES

SIMISM.

An unshakable confidence in the human mind as a trustworthy and adequate instrument for the discovery of truth must lie, of course, at the basis of all valid science and philosophy whatsoever. To attempt to eliminate every sentiment from our solution of the problem presented by the co-existence of ourselves and the world of stimuli, has, we feel, been futile, as might indeed have been foreseen. validity of our rational nature is no less questionable than that of our emotive nature, and it is now clear that only their healthy co-operation, for which their mutual esteem is indispensable, can bring man to the highest and happiest state.

The

We owe much to those who in the last three centuries have striven to consider the world dispassionately, and to follow humbly the paths of speculation indicated by the facts, proceeding only so fast as the facts seemed to urge. To do this it was necessary that the mind should be freed from prepossessions, from the powerful bias given it by theories and beliefs which had consulted rather the wishes of man than his actual experience. It was rightly judged that the clue to the external labyrinth must be sought for in itself.

Unfortunately all protestants end in being dogmatists quite as thorough-going and intolerant as those against whom they protested as tyrannical—if,

indeed, not more so. Having won their independence, the physical scientists propose now in their turn to dictate terms of submission. They abandon their original contention. The world was most likely to yield its own explanation. The mind of man, however, is to find its explanation not in itself, but in aṇ alien world of mass and motion! The tables are turned; the once oppressed becomes oppressor. But we fancy that this state can not long continue. If it be true, as Mr. Spencer admits, that matter and spirit are alike unknowable, not to the advantage of matter; and as Mr. Fiske assures us, that what we only know immediately and certainly is the self, the per sou; then if we are to transcend phenomena at all, it would seem that the unknown reality might to better advantage be symbolized (felt, perhaps, if not thought) as eternal person than as unthinking impersonal mechanism.

*.

At all events it is well for us to remember-both those who admit and those who do not admit the justice of the extravagant claims of some evolutionists that according to their doctrine our faculties have become what they are by use; that the fashioner of them has been vital necessity. Truth then can get no higher authority than Good. That is ultimately true to us which to believe true conduces to the preservation of the race, so that the question as to the truth of the mechanical theory,

* Since this part of the paper was written the writer has read "The Foundation of Belief," by the Rt. Hon. Arthur James Balfour (Longmans, Green & Co., New York, 1895), and would in particular like to call attention to the eloquent paragraph beginning at the bottom of page 29.

according to such evolutionists, must be: "does the acceptance of it (complete and consistent) tend to increase the chances for life of social man?"

The emotions are the language of value. Nothing is for man until it has found its emotional equivalent. Good is "good," because it is conceived to bring "good." Now, there are certain persistent wants of the soul-wants which become acuter with what we are pleased to call the progress of civilization. If man believed that science must force him to starve these wants-that science will arrest his advance by bringing about the atrophy of what faculties he most prizes in himself-what perverse madness could enlist him in its laborious service? Did he believe Truth to be an anthropophagous fiend, would man, could man, pursue him to his den with infinite pains? Does not Lotze speak the plain truth when he says: "If the object of all human investigation were to produce in cognition a reflection of the world as it exists, of what value would be all its labor and pains, which could result only in rain repetition, in an imitation within the soul of that which exists without it? What significance could there be in this barren rehearsal? What should oblige thinking minds to be mere mirrors of that which does not think unless the discovery of truth were in all cases likewise the production of some good, valuable enough to justify the pains expended in attaining it? The individual,

*

* See page 9 of Author's Introduction to the "Microcosmus: an Essay concerning Man and his relation to the World." By Hermann Lotze. Translated from the German by Elizabeth Hamilton and E. E. Constance Jones; Scribner & Welford, New York, 1888. The italics are not the author's.

ensnared by that division of intellectual labor that inevitably results from the widening compass of knowledge, may at times forget the connection of his narrow sphere of work with the great ends of human life; it may at times seem to him as though the furtherance of knowledge for the sake of knowledge were an intelligible and worthy aim of human effort. But all his endeavors have in the last resort but this one meaning, that they, in connection with those of countless others, should combine to trace an image of the world from which we may learn what we have to reverence as the true significance of existence, what we have to do, and what to hope. Whenever any scientific revolution has driven out old modes of thought, the new views that take their place must justify themselves by the permanent or increasing satisfaction which they are capable of affording those spiritual demands which can not be put off or ignored."

It is with a more or less conscious sense of this need of self-justification that attempts are made every now and then to furnish substitutes for old faiths which science conceives itself to have made impossible. One can not but observe that in this field of the apologetics of science the commonest and most luxuriant growths are equivocations more or less subtle. For the great multitudes, life must be misserable if the race is to go forward; the comfort of the majority can be purchased only at the cost of general degeneracy. Men therefore are robbed of any ignorant hope of better times in the near future. There must of necessity steal over the man, who does not take for granted that he is an exception, a sense of the questionable worth of life for himself. And