sooner or later they will find a new outlet for themselves. This is what happened in the West. The revival of classical learning, the invention of printing, the discoveries of distant lands, and other influences which need not here be considered, all working in unison with the secret leaven of Christ's spiritual teaching, combined to generate a new life in the soul of man. Long heralded and long delayed, the day of liberation dawned at last. In the age (or ages) of the Renascence there was a remarkable lateral expansion of desire. In the age (or ages) of the Reformation there was an equally remarkable purification and elevation of desire. The triumph of the average man had been too complete, and its inevitable Nemesis had duly come. The soul of man, which had long lain in a comatose slumber and which had made many abortive efforts to arouse itself, was now at last alive and awake, and ready for new speculative ventures. Full of energy and enterprise, it turned to thought for the working capital that it needed,--for the help and guidance which large ideas alone can supply.

But there was no response to its appeal.

Before the Western mind could begin to think, it had to vindicate its right to think. In other words, it had to fight for freedom. That fight is still in progress, and the end of it is not yet in sight. Meanwhile, the speculative achievements of Western thought have been, in the nature of things, inconsiderable. Of its triumphant success in the sphere of physical science I need not speak. Physical science is not philosophy. Nor need I pause to consider that metaphysical movement