It is therefore not surprising that a scientist by erudition, and especially an alienist, who, by dint of studying the mechanism which connects what some call the soul, and others designate as the trinity of the consciousness, the judgment, and the will, with the body, has persuaded himself that there is nothing beyond nerves, cells and the gray matter, should look with contempt on imagination, and yet more so on the love of the mystical, and that his ideal man, his “original type,” should possess so little imagination as to remain unaffected by the mystical. Lack of information and of observation has caused the multitude to regard a great number of men—distinguished in the eyes of the world exclusively by their intellectual powers—as non-mystics to such a degree as to class them as atheists. The majority of such men, though distinctly at variance with the dogmas and views of established sects, have been and are, in their inner consciousness, both mystics and religionists. When in public they have seemingly attacked religion and mysticism, they have in reality only attacked churches and superstition. In the judgment of a great many intelligent men the controversy between Professor Huxley and Dr. Martineau goes far to confirm this view. When humanity, including scientists, learns to distinguish between religion and churches, it will be understood that almost all men in the past and present who have deservedly been called great, have been religionists, and therefore mystics. Let us instance Faraday. He belonged all his life to a sect which must be classed among the mystics, and he died a believer in its creed. Are we then to class this keen observer, accurate investigator, and brilliant logician, this daring pioneer of science, this ingenious unraveller of nature’s secrets, among the degenerates? If we do, where should we class average scientists, including Nordau? Or should we place ourselves in the position of the common-sense German Philistine, and declare that mysticism is not mysticism when it takes the shape of the belief of a sect tolerated by the police? But is not Faraday’s mysticism perfectly compatible with a sound mind? He was one of those scientists with unclouded reasoning powers, whose knowledge—gained by investigation, not from authorities—had taught him how little he knew of the great mysteries of creation. He recognised that our emotional cravings cannot be satisfied by science in its present stage, but only by emotional realization. Hence his religious attitude towards the great mysterious power of which he knew nothing, but whose work became more and more manifest as his investigation proceeded. What wiser course could a man adopt, who was so capable of distinguishing essence from form, than to give that form to his religion which had gratified his emotional nature as a child?