No one can have any objection to raise against the dignity and worthiness of the three great attributes which excite Professor Haeckel's, as they excited Goethe's, worship and admiration, viz., the three "goddesses," as he calls them: Truth, Goodness, and Beauty; but there is no necessary competition or antagonism between these and the other three great conceptions which aroused the veneration of Kant: God, Freedom, and Immortality; nor does the upholding of the one triad mean the overthrow of the other: they may be all co-eternal together and co-equal. Nor are either of these triplets inconsistent with some reasonable view of what may be meant by the Christian Trinity. The total possibility of existence is so vast that no simple formula, nor indeed any form of words, however complex, is likely to be able to sum it up and express its essence to the exclusion of all other modes of expression. It is a pity, therefore, that Professor Haeckel should think it necessary to decry one set of ideas in order to support another set. There is room for all in this large universe—room for everything, except downright lies and falseness. Concerning Truth there is no need to speak: it cannot but be the breath of the nostrils of every genuine scientific man; but his ideas of truth should be large enough to take into account possibilities far beyond anything of which he is at present sure, and he should be careful to be undogmatic and docile in regions of which at present he has not the key. The meaning of Goodness, the whole domain of ethics, and the higher possibilities of sainthood of which the human spirit has shown itself capable, are at present outside his domain; and if a man of science seeks to dogmatise concerning the emotions and the will, and asserts that he can reduce them to atomic forces and motions, because he has learnt to recognise the undoubted truth that atomic forces and motions must accompany them and constitute the machinery of their manifestation here and now,—he is exhibiting the smallness of his conceptions and gibbeting himself as a laughing-stock to future generations. The atmosphere and full meaning of Beauty also he can only dimly grasp. If he seeks to explain it in terms of sexual selection, or any other small conception which he has recently been able to form in connection with vital procedure on this planet, he is explaining nothing: he is merely showing how the perception of beauty may operate in certain cases; but the inner nature of beauty and the faculty by which it is perceived are utterly beyond him. He cannot but feel that the unconscious and unobtrusive beauty of field and hedgerow must have originated in obedience to some primal instinct or in fulfilment of some immanent desire, some lofty need quite other than anything he recognises as human.