said that every Frenchman is bound to range himself on one side or the other in that deadly quarrel, bound to subscribe to all the positive dogmas of Catholic theology or, failing that, to all the negative dogmas of what miscalls itself "Free-thought,"--a creed which centres in the dogmatic denunciation of "the deplorable superstition of a life after death." Between ecclesiastical supernaturalism and secularistic materialism there seems to be no middle term. But if in France every man is either a Catholic or a "Free-thinker," in other countries, where men are less logical, it not unfrequently happens that the same person passes and re-passes between the two hostile camps. Again and again one sees the young man who has been nurtured in the ancient faith, reject supernaturalism as an irrational hypothesis, and go forth, exulting in his freedom, in quest of a truer and deeper philosophy; and sometimes one sees the same man, weary of a creed which authoritatively tells him, while the shadows are lengthening on his path, that death is the end of life, creep back in his old age to the fold which he had quitted in his youth, and justify himself for his second apostacy by arguing that, as an interpreter of the deeper mysteries of existence, the heart is, in all probability, more to be trusted than the head.

Assuming that there is a feud between the head and the heart, let us ask ourselves how the feud has originated, what it indicates, and how it is to be healed. We mean by the "heart" the headquarters of desire,--by the "head" the headquarters of thought. The function of the head is