More, indeed, than the other men of science; for they must always remain extraneous to the object of their study: electric energy, chemical energy, the life of microbes, the stars, are all things diverse and remote from the scientist. But the object of the schoolmaster is man himself; the psychical manifestations of children evoke something more in him than _interest in the phenomenon_; he obtains from them the revelation of himself, and his emotions vibrate at the contact of other souls like his own. All life may be his portion, not merely a part of life. Then those _virtues_, such as _humility_ and _patience_, which spring up in the man of science within the limitations of the external aims he has fixed for himself, may here enfold the entire soul. Then it will no longer be a question of the "patience of the man of science," or the "humility of the man of science," but of the virtues of man in all their plenitude. That spiritual expansion of the man of science which is, as it were, compressed into a tube, like rays of light passing through the cylinders of the telescope, may here be diffused on the horizon like the dazzling splendor of the sun. The so-called virtues are the _necessary means, the methods of existence_ by which we attain to truth; but the delight of the scientist in his work must vary in proportion as this truth is manifested in a physical force, a protozoan, or the soul of man. The one name seems scarcely suitable for the two forms. We understand at once that, in comparison with the _schoolmaster_, the scientist must be to some extent a limited and arid being. The nobility of his spirit is lofty as man, but its dimensions are those of a brute force or an inferior life. The spiritual life of man may blend with the virtues of the man of science only when the student and the subject of study can be fused together. Then science may become a wellspring of wisdom, and true positive science may become one with the true knowledge of the saints. There is a real mechanism of correspondence between the virtues of the man of science and the virtues of the saints; it is by means of humility and patience that the scientist puts himself in contact with material nature; and it is by means of humility and patience that the saint puts himself in contact with the spiritual nature of things, and as a consequence, mainly with man. The scientist is virtuous only within the limits of his material contacts; the saint is "all compact" of such virtue; his sacrifices and his enjoyments are alike illimitable. The scientist is a seer within the limits of his field of observation; the saint is a spiritual seer, but he also _sees_ material things and their laws more clearly than other men, and invests them with spirit.