Humanity, it seems to us, is a fundamentally Christian idea, connected with the Christian view of the relations of men to their common Father and of their spiritual union in the Church. In the same way the idea of the progress of Humanity seems to us to have been derived from the Christian belief in the coming of the Kingdom of God through the extension of the Church, and to that final triumph of good over evil foretold in the imagery of the Apocalypse. At least the founders of the Religion of Humanity will admit that the Christian Church is the matrix of theirs so much their very nomenclature proves and we would fain ask them to review the process of disengagement and see whether the essence has not been left behind. No doubt there are influences at work in modern civilisation which tend to the strengthening of the sentiment of humanity by making men more distinctly conscious of their position as members of a race. On the other hand the unreflecting devotion of the tribesman which held together primitive societies dies. Man learns to reason and calculate and when he is called upon to immolate himself to the common interest of the race he will consider what the common interest of the race when he is dead and gone will be to him and whether he will ever be repaid for his sacrifice. Of Cosmic Emotion it will perhaps be fair to say that it is proposed as a substitute for religious emotion rather than as a substitute for religion since nothing has been said about embodying it in a cult. It comes to us commended by glowing quotations from Mr. Swinburne and Walt Whitman and we cannot help admitting that for common hearts it stands in need of the commendation. The transfer of affection from an all loving Father to an adamantine universe is a process for which we may well seek all the aid that the witchery of poetry can supply. Unluckily we are haunted by the consciousness that the poetry itself is blindly ground out by the same illimitable mill of evolution which grinds out Virtue and affection. We are by no means sure that we understand what Cosmic Emotion is even after leading an exposition of its nature by no ungifted hand. Its symbola so to speak are the feelings produced by the two objects of Kant's peculiar reverence--the stars of heaven and the moral faculty of man. But after all these are only like anything else aggregations of molecules in a certain stage of evolution. To the unscientific eye they may be awful because they are mysterious, but let science analyse them and then awfulness disappears. If the interaction of all parts of the material universe is complete we fail to see why one object or one feeling is more cosmic than another. However we will not dwell on that which as we have already confessed we do not feel sure that we rightly apprehend. What we do clearly see is that to have cosmic emotion or cosmic anything you must have a cosmos. You must be assured that the universe is a cosmos and not a chaos. And what assurance of