vision of what they might be freed from the material grossness which clogs them. Man then begins to conceive ideal love and friendship, and an ideal society. If only he were the free partaker of such perfect things, his existence would need no justification. In acknowledging this, however, he may rediscover himself and learn more adequately what the purpose of his history is. It is so to use the materials of the world that they will be permanently used in the light of the ideal perfection they naturally suggest. Man can conceive no occupation more satisfying and no happiness more complete. In entering upon it he makes rational progress. Its measure is the degree of success he attains in making his animal life minister to ideals he can own without reserve and love without regret. Human history is something more than the lives of great men, the rise and fall of states, the growth of institutions and customs, the vagaries of religion and philosophy, or the controlling influence of economic forces. It is also a rational enterprise. Expressed in naturalistic terms it is history conscious of what history is. To remember and to understand what has happened is not, therefore, simply an interesting and profitable study; it may be also an illustration of rational living. It may be an indication that man, in finally discovering what his history genuinely is, is at the same time making it minister constantly and consciously to its own enlargement and perfection. That intelligent beings should recover their history is no reason why they should repudiate it, even if they find many things of which to be ashamed; for they are examples of the recovery of the past with the prospect of a future. In reading their own history, they may smile at that which once they reverenced, and laugh at that which once they feared. They may have to unlearn many established lessons and renounce many cherished hopes. They may have to emancipate themselves continually from their past; but note that it is from their past that they would be emancipated and that it is freedom that they seek. It is not a new form of slavery. Into what greater slavery could they fall than into that implied by the squandering of their inheritance or by blaming their ancestors for preceding them? They will be ancestors themselves one day and others will ask what they have bequeathed. These others may not ask for Greece again or for Rome or for Christianity, but they will ask for the like of these, things which can live perennially in the imagination, even if as institutions they are past and dead. He is not freed from the past who has lost it or who regards himself simply as its product. In the one case he would have no experience to guide him and no memories to cherish. In the other he would have no enthusiasm. To be emancipated is to have recovered the past untrammeled in an enlightened pursuit of that enterprise of the mind which first begot it. It is not to renounce