diffused intelligence. The intuitions appear to spring up out of it. Unconscious cerebration may belong there, and also many of the fine things which possess the life through the emotions. The ordinary movements of the mind seem to be aside from the startling reserves of power which geniuses and prodigies show. Their messages appear to break upward directly from the great mother sea-now in the musical numbers of a Beethoven, now in the mathetic capacity of the boy who could quickly cube nine numbers; now in the poetry of a Shakespeare; now in the revelations of the Nazarene, who touched fountains of truth by immediacy which have transformed the earth. Whatever may be any one's estimate of the nature of the Christ, only the natural features of His human career are here considered. His grasp of reality was a flesh-set mind-grasp. His message flowed out through the natural avenues of language and affection. He was also a citizen of the underworld of power; but it has come to pass that the New Testament evidences of that fact are not so wonderful as His saying, "Greater works than these shall he do." The works of Christ signify a yet unknown mastery of mind over matter; but they have been outclassed by

the achievements of modern science, as He said they would be. The veil of a great mystery drops down here, so small is the measure of human knowledge of the subliminal world; and yet we are possessed with the feeling which amounts to an assurance that, in this underland of our spirits, there is an original and originating power which is as superior to the ordinary human faculty as the sun is superior to the light of the glow-worm in the grass. The few measures we have of it stir us as the universe does. We can imagine how it might bulk too large for the earth and, by all honest inference, demand for its fuller expression the play-room of endless being. A loadstone of power-we can not tell how great it is, but hard by all that we know of it, the sense of the divine sets in.

Victor Hugo, above all that the world knows of his phosphorescent brain, fairly writhed in the agony of pent-up fires which were never brought to a blaze. He was sure that he had never expressed the thousandth part of what was in him. We are all sure that we never completely express ourselves. Any mental worker knows that the plummet line of thought and research never goes to the bottom. So constantly is this test being

made that scholarship is now ready for the proposition, "There is no bottom."

The human memory itself is only potentially perfect when it sinks down and looses itself consciously. The formal memory is a feeble flamea stocky mental capacity, whose value is overestimated. The causative memory is subjective, and the true conservator of experience. It keeps the residue of values. It is the capacity by which we hold fast by letting loose. Cut the edges of an event clear, sink it down into the underworld, and then forget it as quickly as possible. It will stay there as a reserve for the crisis time. The principle holds for all the circumstances of life. Ruggedness, hard lines, attrition, sorrow will be its portion. All the tests of character, all the joys of achievement, all the smaller daily lessons are taken down and out of sight by the true memory and are held there in reserve for the exigencies of a broader day. Such a subconscious storage is prophetic. It is of the mind which is to be. It is the infinite apprehensiveness. A grub-a pupa-it may break through in the parturition of the ages.

CHAPTER II.

THE ULTIMATE KNOWABLE REALITY.

"WITHOUT which nothing" is the highest degree of certitude for the human mind. That much can only be said of a First Cause. For that reason the being of God is taken for granted in these pages. By the consent of scholarship the Divine existence is not approached or proven by the ordinary terms of knowledge. Healthful-mindedness is impatient of all argument at that point. The absence of the sense of God in the human spirit is abnormal. Open denial is a species of insanity. God is. Now, what are the grappling hooks? How does it come about that the mind lays hold on that truth? And why should it be anchored there? If we can get an answer we shall reach the assurance that religion is more than a sentiment.

Is Matter Real.

Do the senses convey to us the evidences of a real world of matter? By the terms of common sense we say yes. By the terms which certify to

exact knowledge we are not so sure about it. We say it has metes and bounds. It partly fills space. It maintains its identical weight in the last resolves of the laboratory. All seeming destructions of it are deceits. New bodies are made of collected substances. So far as we know, particles of matter do not come into being-do not go out of being.

Yet many acute thinkers have insisted that the objective has no real existence. The denial of matter is usually fortressed by a special definition. It is named matter set apart-matter as a dead entity-an inert, senseless substance. The redoubtable Dr. Johnson would have none of these. He would charge up to his friends of the holy mystification some sensible definition and then waylay them with a remorseless irony. He would kick a stone and keep still. Reid and Beattie would tell Berkeley to go butt his head against a post. But Fichte could not see how the self had any outlet as long as it beat against things-if it were held in like the waves are held in by the limitations of the shores. He could not see that substance normally conditions the self.

Material substance is the basis of self-expres