no justice in the cosmic process;--the very most it can offer us by way of ethical encouragement is that the unknowable forces are not forces of pure malevolence. "Neither moral nor immoral," to quote Huxley, "but simply unmoral." Evolutional science cannot be made to accord with the notion of indissoluble personality; and if we accept its teaching of mental growth and inheritance, we must also accept its teaching of individual dissolution and of the cosmos as inexplicable. It assures us, indeed, that the higher faculties of man have been developed through struggle and pain, and will long continue to be so developed; but it also assures us that evolution is inevitably followed by dissolution,--that the highest point of development is the point likewise from which retrogression begins. And if we are each and all mere perishable forms of being,--doomed to pass away like plants and trees,--what consolation can we find in the assurance that we are suffering for the benefit of the future? How can it concern us whether humanity become more or less happy in another myriad ages, if there remains nothing for us but to live and die

in comparative misery? Or, to repeat the irony of Huxley, "what compensation does the Eohippus get for his sorrows in the fact that, some millions of years afterwards, one of his descendants wins the Derby?"

But the cosmic process may assume quite another aspect if we can persuade ourselves, like the Buddhist, that all being is Unity,--that personality is but a delusion hiding reality,--that all distinctions of "I" and "thou "' are ghostly films spun out of perishable sensation,--that even Time and Place as revealed to our petty senses are phantasms,--that the past and the present and the future are veritably One. Suppose the winner of the Derby quite well able to remember having been the Eohippus? Suppose the being, once man, able to look back through all veils of death and birth, through all evolutions of evolution, even to the moment of the first faint growth of sentiency out of non-sentiency;--able to remember, like the Buddha of the Jatakas, all the experiences of his myriad incarnations, and to relate them like fairy-tales for the sake of another Ananda?