One would like to hope that in the West a similar fusion might take place between the emotional and philosophical traditions of religion, and the new conception of intellectual duty introduced by Science. The political effect of such a fusion would be enormous. But for the moment that hope is not easy. The inevitable conflict between old faith and new knowledge has produced, one fears, throughout Christendom, a division not only between the conclusions of religion and science, but also between the religious and the scientific habit of mind. The scientific men of to-day no longer dream of learning from an English Bishop, as their predecessors learnt from Bishop Butler, the doctrine of probability in conduct, the rule that while belief must never be fixed, must indeed always be kept open for the least indication of new evidence, action, where action is necessary, must be taken as resolutely on imperfect knowledge, if that is the best available, as on the most perfect demonstration. The policy of the last Vatican Encyclical will leave few Abbots who are likely to work out, as Abbot Mendel worked out in long years of patient observation, a new biological basis for organic evolution. Mental habits count for more in politics than do the acceptance or rejection of creeds or evidences. When an English clergyman sits at his breakfast-table reading his _Times_ or _Mail_, his attitude towards the news of the day is conditioned not by his belief or doubt that he who uttered certain commandments about non-resistance and poverty was God Himself, but by the degree to which he has been trained to watch the causation of his opinions. As it is, Dr. Jameson's prepared manifesto on the Johannesburg Raid stirred most clergymen like a trumpet, and the suggestion that the latest socialist member of Parliament is not a gentleman, produces in them a feeling of genuine disgust and despair. It may be therefore that the effective influence in politics of new ideals of intellectual conduct will have to wait for a still wider change of mental attitude, touching our life on many sides. Some day the conception of a harmony of thought and passion may take the place, in the deepest regions of our moral consciousness, of our present dreary confusion and barren conflicts. If that day comes much in politics which is now impossible will become possible. The politician will be able not only to control and direct in himself the impulses of whose nature he is more fully aware, but to assume in his hearers an understanding of his aim. Ministers and Members of Parliament may then find their most effective form of expression in that grave simplicity of speech which in the best Japanese State papers rings so strangely to our ears, and citizens may learn to look to their representatives, as the Japanese army looked to their generals, for that unbought effort of the mind by which alone man becomes at once the servant and the master of nature. CHAPTER II REPRESENTATIVE GOVERNMENT