obscure will become transparent; the lower imperfect methods then take rank where they belong and are available. The soul leads the senses; the reason the understanding; imagination the memory; instinct and intuition include and prompt the Personality entire.

The categories of imagination are the poet's tools; those of the reason, the implements of the naturalist. The dialectic philosopher is master of both. The tools to those only who can handle them skilfully. All others but gash themselves and their subject, at best. Ask not a man of understanding to solve a problem in metaphysics. He has neither wit, weights, nor scales for the task. But a man of reason or of imagination solves readily the problems of understanding the moment these are fairly stated. Ideas are solvents of all mysteries, whether in matter or mind.

'Tis clear

Mind's sphere
Is not here;
The Ideal guest
In ceaseless quest

Pursues the Best:

The very Better

The while her fetter,

Her desire

Higher, still higher;

Ever is fleeing

Past Seeming to Being;

Nor doth the sight content itself with seeing,

As forms emerge they fast from sense are fleeing,
Things but appear to vanish into Being.

So the Greeks represented thought in their winged god, Hermes, as the father of speech and messenger of intelligence; they conceiving the visible world as a globe of forms, whereby objects of thought were pictured to sense, and held forth to fancy,-a geometry of ideas, a rhetoric of images.

Sallying forth into nature, the mind clothes its ideas in fitting images, and thus reflects itself upon the understanding. Things are symbols of thoughts, and nature the mind's dictionary.

YET

lines, and, for the most part, refuse to be written. Who tells all tells falsely. There are untold subtleties in things seen as unseen. Only the idealist touches the core of their secret tenderly, and extracts the mystery; Nature, like the coy Isis, disclosing these

to none else. Most edifying is the author who suggests, and leaves to his reader the pleasure and profit of following his thought into its various relations with the whole of things, thus stimulating him to explore matters to their issues. The great masters have observed this fine law, and of modern scholars especially Goethe.

For whether considered as poet or naturalist, he is our finest example of the reverent faith in nature and tenderness of treatment that becomes her student and devotees. And hence the rich spoils and prime suggestions with which he charms and rewards in his books. Wooed in this spirit, nature vouchsafed him the privilege of reading her secrets. An eye-witness of the facts, he had the magic pen to portray them as they rose midway between matter and mind, there caught them lovingly and held them forth in intertwisted myths and gay marriages to the sense and sentiment of his reader. Writing faithfully to the form of things, he yet had a finer moral than these could deliver; the vein of quiet mysticism in which he delighted, giving a graceful charm to the writing. How finely his senses symbolized his thought, and his eye how Olympian! What subtle perception of the contraries in character! He has treated the strife of the Worst for the Best, the problem of evil, more cunningly than any; than Moses; than the author of Job of Uz; than Milton, the Puritan, fitted as he was alike by birth and culture to deal with this world fable, his faith in nature being so entire, his rare gifts at

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instant command for rendering perfect copies of what he saw, and loved to represent in its truthfulness to sense and soul alike. A seer of Spirit, the draughtsman of guile; to him sat the demons gladly, and he sketched their likenesses, portraits of the dualities he knew so well; the same with which most are too familiar; the drama of the temptation being coeval with man, the catastrophe thus far repeated disastrously, the striving of the Many against the One, the world-spirit bribing the will, proffering the present delights for the future pains. Ah! could he but have found himself in the One, whom, with such surpassing skill he individualized, but failed to impersonate. His aloofness from life, his residence in the Many, his inability to identify himself with the whole of things,this duplicity of genius denied him free admittance to unity. Cunning he was, not wise in the simplicity of wisdom. As the Fates conceived, so they slew him, yet by subtleties so siren, as to persuade him of an immortality not theirs to bestow. All he was, his Faust celebrates admitted to heaven, as Goethe to glory, without the fee that opens honestly its gates.

Oh, artist of beauty! Couldst thou but have been equal to portray the Spirit of spirits as cunningly as of Matter! But it was the temper of that age of transition, and thou wast its priest and poet.

But whatever his deficiencies, he has been one of the world's teachers, and is to be for some time to come. The spirit and movement of an age are embodied in his

books, and one reads with a growing reverence at every perusal of the mind that saw and has portrayed the world-spirit so well. If not the man complete that in our admiration of his genius we could desire, he yet was faithful to the law of his pen, and therewith justifies his existence to mankind. Nor do I find any of his contemporaries who made as much of this human life during his century. "Light, more light!" With this request he passed behind the clouds into the fullest radiance.

CARLYLE.

The ancients accepted in good faith the sway of Fate, or Temperament, in their doctrine of Destinies, hereby signifying that duplicity or polarity of forces operative in man's Will by which his personal freedom is abridged, if not overridden. Nor does it appear that they conceived deliverance possible from this dread Nemesis of existence; it was wrought into the substance of their tragedies, binding matter and mind alike in chains. If the modern thought professes to be freed from this Old Fatalism, it practically admits it, nevertheless; man's will being still bound in fetters by inexorable powers, which his Choice can neither propitiate nor overcome. If Goethe treats the matter more forcibly, sharply, his dealing differs but in form from the Pagan; man is the spoil of the demons still. Satan is suppressed for the moment to be victorious in the end.