The so-called man of science, on the other hand, seems now generally inclined to make light of all knowledge, save of the pioneer character. His ideal is in self-conscious knowledge. Let us have no more Lo, here, with the professor; he very rarely knows what he says he knows; no sooner has he misled the world for a sufficient time with a great flourish of trumpets than he is toppled over by one more plausible than himself. He is but medicine-man, augur, priest, in its latest development; useful it may be, but requiring to be well watched by those who value freedom. Wait till he has become more powerful, and note the vagaries which his conceit of knowledge will indulge in. The Church did not persecute while she was still weak. Of course every system has had, and will have, its heroes, but, as we all very well know, the heroism of the hero is but remotely due to system; it is due not to arguments, nor reasoning, nor to any consciously recognised perceptions, but to those deeper sciences which lie far beyond the reach of self-analysis, and for the sturdy of which there is but one schooling—to have had good forefathers for many generations. Above all things, let no unwary reader do me the injustice of believing in _me_. In that I write at all I am among the dammed. If he must believe in anything, let him believe in the music of Handel, the painting of Giovanni Bellini, and in the thirteenth chapter of St. Paul’s First Epistle to the Corinthians. But to return. Whenever we find people knowing that they know this or that, we have the same story over and over again. They do not yet know it perfectly. We come, therefore, to the conclusion that our knowledge and reasoning thereupon, only become perfect, assured, unhesitating, when they have become automatic, and are thus exercised without further conscious effort of the mind, much in the same way as we cannot walk nor read nor write perfectly till we can do so automatically. CHAPTER III. APPLICATION OF FOREGOING CHAPTERS TO CERTAIN HABITS ACQUIRED AFTER BIRTH WHICH ARE COMMONLY CONSIDERED INSTINCTIVE. WHAT is true of knowing is also true of willing. The more intensely we will, the less is our will deliberate and capable of being recognised as will at all. So that it is common to hear men declare under certain circumstances that they had no will, but were forced into their own action under stress of passion or temptation. But in the more ordinary actions of life, we observe, as in walking or breathing, that we do not will anything utterly and without remnant of hesitation, till we have lost sight of the fact that we are exercising our will.