paternity and sonship have not always been free from all that is human, nor are we always aware that nearly every note that belongs to human paternity and sonship must be taken out of these terms, before they can be pronounced safe against mythological infection. Papal decisions on immaculate conception are of no avail against that mythology. The mind must become immaculate and rise superior to itself; or it must close its eyes and shut its lips in the presence of the Divine. If then we want to understand mythology, in the ordinary and restricted sense of the word, we must discover the larger circle of mental phenomena to which it belongs. Greek mythology, is but a small segment of mythology; the religious mythologies of all the races of mankind are again but a small segment of mythology. Mythology, in the highest sense, is the power exercised by language on thought in every possible sphere of mental activity; and I do not hesitate to call the whole history of philosophy, from Thales down to Hegel, an uninterrupted battle against mythology, a constant protest of thought against language. This will require some explanation. Ever since the time of Wilhelm von Humboldt, all who have seriously grappled with the highest problems of the Science of Language have come to the conviction that thought and language are inseparable, that language is as impossible without thought as thought is without language; that they stand to each other somewhat like soul and body, like power and function, like substance and form. The objections which have been raised against this view arise generally from a mere misunderstanding. If we speak of language as the outward realization of thought, we do not mean language as deposited in a dictionary, or sketched in a grammar; we mean language as an act, language as being spoken, language as living and dying with every word that is uttered. We might perhaps call this speech, as distinguished from language.