leadership is his, since he has gone on "from strength to strength." The changes in the attitude of man toward momentous questions which new evidence and the _zeit-geist_ have effected, have been approaches to the position taken by Huxley since he first caught the public ear. His deep religious feeling kept him in sympathetic touch with his fellows. Ever present to him was "that consciousness of the limitation of man, that sense of an open secret which he cannot penetrate, in which lies the essence of all religion." In one of his replies to a prominent exponent of the Comtian philosophy, that "incongruous mixture of bad science with eviscerated papistry," as he calls it, Huxley protests against the idea that the teaching of science is wholly negative. I venture, he says, to count it an improbable suggestion that any one who has graduated in all the faculties of human relationships; who has taken his share in all the deep joys and deeper anxieties which cling about them, who has felt the burden of young lives entrusted to his care, and has stood alone with his dead before the abyss of the Eternal--has never had a thought beyond negative criticism. That is the Agnostic position as he defined it; an attitude, not a creed; and if he refused to affirm, he equally refused to deny. * * * * * Thus have the Pioneers of Evolution, clear-sighted and sure-footed, led us by ways undreamed-of at the start to a goal undreamed-of by the earliest among them. To have halted on the route when the graver difficulties of the road began would have made the journey futile, and have left their followers in the wilds. Evolution, applied to everything up to man, but stopping at the stage when he appears, would have remained a fascinating study, but would not have become a guiding philosophy of life. It is in the extension of its processes as explanation of all that appertains to mankind that its abiding value consists. That extension was inevitable. The old theologies of civilized races, useful in their day, because answering, however imperfectly, to permanent needs of human nature, no longer suffice. Their dogmas are traced as the lineal descendants of barbaric conceptions; their ritual is becoming an archæological curiosity. They have no answer to the questions propounded by the growing intelligence of our time; neither can they satisfy the emotions which they but feebly discipline. Their place is being slowly, but surely, and more effectively, filled by a theory which, interpreting the "mighty sum of things," substitutes clear conceptions of unbroken order and relation between phenomena, in place of hazy conceptions of intermittent interferences; a theory which gives more than it takes away. For if men are deprived of belief in the pseudo-mysteries coined in a pre-scientific age, their wonder is fed, and their inquiry is stimulated, by the consciousness of the impenetrable mysteries of the Universe. INDEX