be focused so as to follow the path of life, to attach itself to the very stream of life, it would have necessarily to neglect materiality. And such an adjustment would, of course, obviate the need of a material life at all for humanity. In fact, a physical life with an intellect would be impossible under such conditions. It is well to recognize the suitability of the present schematism and not to become unwisely restive because of it; but it is also fitting that we should discriminate between that which is possible for the intellect chained to materiality and that which is impossible for it, in such a state, when foraying in a territory foreign to its nature, and beyond its powers to master. The predominating tendency in the intellect to account for the universe of life, mind and matter upon a strictly mechanical basis is undoubtedly due to the constitution of the intellect which does not admit of its direct consideration of the vital essence of things. We are bound ineluctably to the surface of things. All our knowledge is therefore superficial. We are even bound to the surface of ideas, and cannot penetrate to the interior of these realities. Our art is the reproductions of superfices; our philosophies are the husks of eternalities; our religions, the habiliments of relations, and while it cannot be doubted that this arrangement is pre-eminently the best possible one for the present stage of man's evolution, it is nevertheless worth while to note that it is this very restricted activity of the intellect which shuts out from man's consciousness those very elements about which he is most concerned when he goes into the field of philosophy in search of a solution to his unanswerable queries. But some progress most surely is made when the mind is enabled to see its plight and recognize what are the difficulties and limitations that lie in its path of ultimate attainment.