But there were a few who beheld the triumph of science undismayed, for they saw that her sway could not pass beyond the realm of phenomena, that the failure of the intellect to penetrate behind the mysteries of nature and life must be the saving of religion. Herbert Spencer is among scientists undoubtedly the greatest of this type of mind. Whatever misunderstandings and vituperations he may have been subjected to, from the positivist who thinks him inconsistent for his religious tone to the religionist who dubs him an atheist, the fact still remains that his was the genius that stood out against the advancing flood of materialism saying "Thus far shalt thou go and no farther." He it was who declared that underlying phenomena was an Infinite power that transcended all human faculties of imagination, and that this fact was the most certain intuition of the human mind. So great an upheaval of thought, changing, as it finally has, man's whole outlook upon the universe from one more or less static with fixed codes of morals and standards of art to one that is dynamic and progressive, brought in its wake the consideration of many ethical as well as philosophical problems. Nothing bears upon the grounds of moral action more disastrously than blind fatalism, and while there have been many evil forms of this doctrine in the past there has probably been none worse than the modern form because it seems to have scientific sanction in the doctrines of the conservation of energy, the persistence of heredity and the survival of the fittest, and tends to positive atrophy of the will. Even wise and thoughtful men now-a-days take such a philosophic view of events that they hesitate to throw in their voice on either side in the solution of a national problem because things are bound to follow the laws of development either way. This is equivalent to admitting that you are simply a heap of burnt out ashes in the furnace of life, and that you have no longer any part to play in the combustion that leads to progress. In the first of 'Ferishtah's Fancies,' a strong plea is made for those human impulses that lead to action. The will to serve the world is the true force from God. Every man, though he be the last link in a chain of causes over which he had no control, can at least have a determining influence upon the direction in which the next link shall be forged. Ferishtah appears upon the scene, himself, a fatalist, leaving himself wholly in God's hands until he is taught by the dream God sent him that man's part is to act as he saw the eagle act, succouring the helpless, not to play the part of the helpless birdlings who were taken care of. Another phase of the same thought is touched upon in 'A Camel Driver.' The discussion turns upon punishment and the point is, if, as Ferishtah declares, the sinner is not to be punished eternally, then why should man trouble himself to punish him. The answer amounts to this. Man must regard sin from the human point of