way may we not suppose that the words quoted above grew up out of that extraordinary atmosphere of partly bovine, partly hypocritical, acquiescence in obsolete dogma which Stuart Mill hit off in his famous phrase[63]? Nevertheless, we should have to look deeper than all this for the true causes of a change of outlook as rapid and emphatic as that which swept through the last century. If we did so, we should probably discern, as one of the most efficient, that vivid sense of orderliness and _arrangement_ which had grown up during the eighteenth century, the reverence for Reason, and especially for Reason reflected[64] in the impartial laws which govern the working of Nature. To minds thus attuned direct intervention by the divine at any one point in the natural process could only seem like an intolerable liberty; and feeling as well as thought began to revolt at the conjuring-tricks apparently reported in the Gospels. Perhaps there is a faint indication of the new point of view in the nineteenth-century use of the word _freak_ to describe a _lusus naturae_, instead of the old _monster_, which is derived from the Latin ‘moneo’, and implies that the oddity is sent as a divine warning or portent. The new cosmos—a complex of matter and forces proceeding mechanically from spiral nebula to everlasting ice—took such a firm hold on the imagination of Europe that labels like _spiritualism_, _spiritualist_, _spiritualistic_[65] were employed to describe those who believed it was anything more, and even _Vitalism_ and _Vitalist_ to distinguish those who held that life, as such, had any purpose or significance. It is a curious remark that the erection within men’s imaginations of this severely mechanical framework for themselves was accompanied by, and may have been partly responsible for, an increase in their sense of self-consciousness. The more automatic the cosmos, apparently, the more the vital ego must needs feel itself detached. At any rate, we find upwards of forty words hyphened with _self_ created in the nineteenth century, and of these only about six (_self-acting_, _self-regulating_, ...) are mechanical. Nor was it only the material world from which men felt themselves more aloof. Herbert Spencer remarked on the recent extension of the meaning of the word _phenomenon_ to cover the thoughts of human beings—a point of view which suggests an increased degree of detachment even from thought itself; and an enormous number of words with terminations such as _-ism_, _-ist_, _-ite_, _-ology_, _-arian_, are indications of a more contemplative attitude to all that we ourselves do and feel and think. What a difference between being _feminine_ and being a _feminist_, between _hope_ and _optimism_, _romance_ and _romanticism_, between _Christianity_ and _Christology_, between liking _vegetables_ and being a _vegetarian_! We are hardly conscious at all of being _human_, more of being _humane_, more