combinations of human faculty, they are bound to coalesce often enough—in the same individual, we have the best possible condition for the kind of effective genius that gets into the biographical dictionaries. Such men do not remain mere critics and understanders with their intellect. Their ideas possess them, they inflict them, for better or worse, upon their companions or their age. It is they who get counted when Messrs Lombroso, Nisbet, and others invoke statistics to defend their paradox. To pass now to religious phenomena, take the melancholy which, as we shall see, constitutes an essential moment in every complete religious evolution. Take the happiness which achieved religious belief confers. Take the trance‐like states of insight into truth which all religious mystics report.(8) These are each and all of them special cases of kinds of human experience of much wider scope. Religious melancholy, whatever peculiarities it may have _quâ_ religious, is at any rate melancholy. Religious happiness is happiness. Religious trance is trance. And the moment we renounce the absurd notion that a thing is exploded away as soon as it is classed with others, or its origin is shown; the moment we agree to stand by experimental results and inner quality, in judging of values,—who does not see that we are likely to ascertain the distinctive significance of religious melancholy and happiness, or of religious trances, far better by comparing them as conscientiously as we can with other varieties of melancholy, happiness, and trance, than by refusing to consider their place in any more general series, and treating them as if they were outside of nature’s order altogether? I hope that the course of these lectures will confirm us in this supposition. As regards the psychopathic origin of so many religious phenomena, that would not be in the least surprising or disconcerting, even were such phenomena certified from on high to be the most precious of human experiences. No one organism can possibly yield to its owner the whole body of truth. Few of us are not in some way infirm, or even diseased; and our very infirmities help us unexpectedly. In the psychopathic temperament we have the emotionality which is the _sine quâ non_ of moral perception; we have the intensity and tendency to emphasis which are the essence of practical moral vigor; and we have the love of metaphysics and mysticism which carry one’s interests beyond the surface of the sensible world. What, then, is more natural than that this temperament should introduce one to regions of religious truth, to corners of the universe, which your robust Philistine type of nervous system, forever offering its biceps to be felt, thumping its breast, and thanking Heaven that it hasn’t a single morbid fibre in its composition, would be sure to hide forever from its self‐satisfied possessors?