Take an extreme case. A group of people are photographed by Edison's new process--say Titiens, Trebelli, and Jenny Lind, with any two of the finest men singers the age has known--let them be photographed incessantly for half an hour while they perform a scene in "Lohengrin"; let all be done stereoscopically. Let them be phonographed at the same time so that their minutest shades of intonation are preserved, let the slides be coloured by a competent artist, and then let the scene be called suddenly into sight and sound, say a hundred years hence. Are those people dead or alive? Dead to themselves they are, but while they live so powerfully and so livingly in us, which is the greater paradox--to say that they are alive or that they are dead? To myself it seems that their life in others would be more truly life than their death to themselves is death. Granted that they do not present all the phenomena of life--who ever does so even when he is held to be alive? We are held to be alive because we present a sufficient number of living phenomena to let the others go without saying; those who see us take the part for the whole here as in everything else, and surely, in the case supposed above, the phenomena of life predominate so powerfully over those of death, that the people themselves must be held to be more alive than dead. Our living personality is, as the word implies, only our mask, and those who still own such a mask as I have supposed have a living personality. Granted again that the case just put is an extreme one; still many a man and many a woman has so stamped him or herself on his work that, though we would gladly have the aid of such accessories as we doubtless presently shall have to the livingness of our great dead, we can see them very sufficiently through the master pieces they have left us. As for their own unconsciousness I do not deny it. The life of the embryo was unconscious before birth, and so is the life--I am speaking only of the life revealed to us by natural religion--after death. But as the embryonic and infant life of which we were unconscious was the most potent factor in our after life of consciousness, so the effect which we may unconsciously produce in others after death, and it may be even before it on those who have never seen us, is in all sober seriousness our truer and more abiding life, and the one which those who would make the best of their sojourn here will take most into their consideration.