closer, or to turn it into anything that can be in any way called a communion. Indeed, for the positivists to talk about communion or association with Nature is about as rational as to talk about communion or association with a steam-engine. The starry skies at night are doubtless an imposing spectacle; but man, on positive principles, can be no more raised by watching them than a commercial traveller can by watching a duke--probably far less: for if the duke were well behaved, the commercial traveller might perhaps learn some manners from him; but there is nothing in the panorama of the universe that can in any way be any model for the positivist. There are but two respects in which he can compare himself to the rest of nature--firstly, as a revealed force; and, secondly, as a force that works by law. But the forces that are revealed by the stars, for instance, are vast, and the force revealed in himself is small; and he, as he considers, is a self-determining agent, and the stars are not. There are but two points of comparison between the two; and in these two points they are contrasts, and not likenesses. It is true, indeed, as I said just now, that a sense of awe and of hushed solemnity is, as a fact, born in us at the spectacle of the starry heavens--world upon luminous world shining and quivering silently; it is true, too, that a spontaneous feeling connects such a sense somehow with our deepest moral being. But this, on positive principles, must be feeling only. It means absolutely nothing: it can have no objective fact that corresponds to it. It is an illusion, a pathetic fallacy. And to say that the heavens with their stars declare to us anything high or holy, is no more rational than to say that Brighton does, which itself, seen at night from the sea, is a long braid of stars descended upon the wide horizon. All that the study of nature, all that the love of truth, can do for the positivist is not to guide him to any communion with a vaster power, but to show him that no such communion is possible. His devotion to truth, if it mean anything--and the language he often uses about it betrays this--let us know the worst, not let us find out the best:--a wish which is neither more nor less noble than the wish to sit down at once in a slop upon the floor rather than sustain oneself any longer above it on a chair that is discovered to be rickety. Here then again, in this last resource of positivism we have religion embodied as a yet more important element than in any of the others; and when this element is driven out of it, it collapses yet more hopelessly than they do. By the whole positive system we are bound to human life. There is no mystical machinery by which we can rise above it. It is by its own isolated worth that this life must stand or fall.