In view of this character of the known fact of Progress, so discouraging and disabling to our active or practical nature, certain suggestions have been made which are thought to relieve us from these effects. It is said sometimes that this fatal--if beneficent or beneficial, still fatal--progress leaves as it were certain interstices in the universe within which it loses its constraining force, petty provinces but sufficient, where man is master and determines all events, from which even, it is sometimes conceded, some obscure but important influences are permitted to flow, modifying his immediate surroundings, little sanctuaries where the spirit that is in him and is his devises and realizes ideals of its own. But the notion of such sacrosanct and inviolable autonomies is being steadily undermined, and they are felt, as science becomes more dominant over our imaginations and emotions, to be no more than eddies in the universal stream, only apparently distinct and self-maintained, means made and broken for its purpose, really products and instruments of the world-progress. At any rate, it has been denied that they can rightfully be thought to stand outside it or themselves to exercise any effect upon their fortunes and their fate, still less upon their environment. Another suggestion fully and frankly acknowledges this, but though denying to us any power to affect either the form or the direction of the currents on which we are borne along, declares still open to us the possibility of affecting their speed, and bids us find satisfaction in the thought that by taking thought or resolve we can hasten or delay their and the universal movement. Still another view, abandoning even that hope, proclaims one last choice open to us, namely, that of sullen submission to, or glad and loyal acquiescence in, its irresistible sway. But surely all these suggestions are idle, and but for a moment conceal or postpone the inevitable conclusion that if Progress was, is and must or will be, that is, is necessary, what we think or do makes no difference, and can make no difference to or in it. Whether or no we convert the fact into an ideal, whether or no we set it before as our aim and exert ourselves to work for it, it goes on its way all the same. Either then it is not a fact, never was, and never will be a fact, or it is no possible ideal for which we can act. To be or become a fact, it must be independent of our action or our consent or our liking; if it is not all these it is not an ideal of action, or at any rate not so for us. I must repeat that what is or can be an ideal of action for us must be wholly and solely of our making, the very thought of it self-begotten in our mind, every step to its actual existence the self-created deed of our will. Not that either idea or act comes into being in a void or without suggestion and assistance from without us, but still so that the initiative lies in