which Inglesant himself closed his confession of faith at the Cathedral door:

The ways are dark and foul, and the grey years bring a mysterious future which we cannot see. We are like children, or men in a tennis court, and before our conquest is half won the dim twilight comes and stops the game; nevertheless, let us keep our places, and above all things hold fast by the law of life we feel within. This was the method which Christ followed, and He won the world by placing Himself in harmony with that law of gradual development which the Divine Wisdom has planned. Let us follow in His steps and we shall attain to the ideal life; and, without waiting for our "mortal passage," tread the free and spacious streets of that Jerusalem which is above.

THE QUEST OF A CENTURY

[The scientific part of this essay, indeed the central idea which makes it anything more than a philosophic vagary, is borrowed from an unpublished lecture of my brother, Prof. Louis T. More, who holds the chair of Physics in the University of Cincinnati. If I have printed the paper under my name rather than his, this is because he, as a scientist, might not wish to be held responsible for the general drift of the thought.]

THE story is told of Dante that in one of his peregrinations through Italy he stopped at a certain convent, moved either by the religion of the place or by some other feeling, and was there questioned by the monks concerning what he came to seek. At first the poet did not reply, but stood silently contemplating the columns and arches of the cloister. Again they asked him what he desired; and then slowly turning his head and looking at the friars, he answered, "Peace!" The anecdote is altogether too significant to escape suspicion; yet as The Divine Comedy is supposed to contain symbolically the history of the human spirit in its upward growth and striving, so this fable of the divine poet may be held to sum up in a single word the aim and desire of the spirit's endless quest. So clearly is the object of our inner search this

"peace" which Dante is said to have sought, and so close has the spirit come again and again to attaining this goal, that it should seem as if some warring principle within ourselves turned us back ever when the hoped-for consummation was just within reach. As Vaughan says in his quaint way:

Man is the shuttle, to whose winding quest

And passage through these looms

God ordered motion, but ordained no rest.

It is possible, I believe, to view the ceaseless intellectual fluctuations of mankind backward and forward as the varying fortunes of the contest between these two hostile members of our being,— between the deep-lying principle that impels us to seek rest and the principle that drags us back into the region of change and motion and forever forbids us to acquiesce in what is found. And I believe further that the moral disposition of a nation or of an individual may be best characterised by the predominance of the one or the other of these two elements. We may find a people, such as the ancient Hindus, in whom the longing after peace was so intense as to make insignificant every other concern of life, and among whom the aim of saint and philosopher alike was to close the eyes upon the theatre of this world's shifting scenes and to look only upon that changeless vision of

central peace subsisting at the heart Of endless agitation.

The spectacle of division and mutation became to them at last a mere phantasmagoria, like the morning mists that melt away beneath the upspringing day-star.

Again, we may find a race, like the Greeks, in whom the imperturbable stillness of the Orient and the restless activity of the Occident meet together in intimate union and produce that peculiar repose in action, that unity in variety, which we call harmony or beauty and which is the special field of art. But if this harmonious union was a source of the artistic sense among the Greeks, their logicians, like logicians everywhere, were not content until the divergent tendencies were drawn out to the extreme; and nowhere is the conflict between the two principles more vividly displayed than in that battle between the followers of Xenophanes, who sought to adapt the world of change to their haunting desire for peace by denying motion altogether, and the disciples of Heraclitus, who saw only motion and mutation in all things and nowhere rest. "All things flow and nothing abides," said the Ephesian, and looked upon man in the midst of the universe as upon one who stands in the current of a ceaselessly gliding river. The brood of Sophists, carrying this law into human consciousness, disclaimed the possibility of truth altogether; and it is no wonder that Plato, while avoiding the other extreme of motionless pantheism, regarded the sophistic acceptance of this law of universal flux

as the last irreconcilable enemy of philosophy and morality alike. "The war over this point is indeed no trivial matter and many are concerned therein," said he, not without bitterness.

It is, when rightly considered, this same question that lends dramatic unity and human value to the long debate of the medieval schoolmen. Their dispute may be regarded from more than one point of view,—as a struggle of the reason against the bondage of authority, as an attempt to lay bare the foundation of philosophy, as a contest between science and mysticism; but above all it seems to me a long conflict in words between these two warring members within us. The desire of infinite peace was the impulse, I think, which drove on the realists to that "abyss of pantheism," from the brink of which the vision of most men recoils as from the horror of shoreless vacuity. In this way Erigena, the greatest of realists, spoke of God as that which neither acts nor is acted upon, neither loves nor is loved; and then, as if frightened by these blank words, avowed that God though he does not love is in a way Love itself, defining love as the finis quietaque statio of the natural motion of all things that move. On the other hand it was the impulse toward unresting activity which led the nominalists to deny reality to the stationary ideas of genera and species, and to fix the mind upon the shifting combinations of individual objects. In this direction lay the labour of accurate observation and experimental