to-day their bull fights; the English their horse races and football; Americans their circus and baseball :-in all these we find that the common people appealed to a low mental taste. Far different is the eisteddfod ; where men meet, not to pander to a gross, material nature, but in contests of poetry, music and oratory, to elevate and strengthen the highest instincts of intellect and soul. The socialist who dreams of the perfections of a coming Golden Age, cannot have a better ideal of what the chief amusement of the common people should be than the eisteddfod.

I would like to follow this line up more fully, and to speak of the overwhelming influence of religion in fostering Welsh, but I am constrained to pass on to a topic of greater interest, namely, the present great revival of nationality in Wales. It is said that there is more Welsh spoken today in Great Britain than at any time since the Roman conquest, and what is more, that Welsh is on the increase. Statistics have proven that there are more newspapers, magazines and private schools in the principality, in proportion to her population, than in any other part of the United Kingdom. For the first time in history she presents an unbroken front in the house of commcns, demanding and receiving more recognition than ever before. Welsh is taught in the public schools of Wales, and Welsh language may be chosen as a special subject for entrance to the London University. There are Welsh professors of Celtic literature at Oxford and Cambridge, and at Oxford itself there is published and edited by Welsh professors and students, the high-class literary magazine called Cymru. I was never so much impressed with this wonderful reawakening as on a day two summers ago when in a remote village in Car

marthenshire, I stopped at a humble thatched cottage at noon in order to buy some kind of a dinner. The occupant, I found, was an old widow in pais a beggown. A brawny young man lounged before the kitchen fire-place, whom I took to be a ploughman. I talked with him sometime in a condescending American way, but what was my mortification and immense wonder to find, very soon, that this seeming peasant was a senior wrangler at Oxford university and that the book by his side was Sophocles in the original! Nor was his a solitary instance, for he told me there was a colony of young Welshmen just like himself at Oxford, working shoulder to shoulder to push their way through the university.

As Cymrodorions, we should all view with pride and gratification the energetic progress that young Wales is displaying, but as far as the permanence of the language is concerned, it appears to me, at least, that there is room for great distrust in this seeming prosperity. For centuries Englishmen have affected to despise the Welsh, but the effect of this was to make the Welsh more self-retiring and reserved. But since, in late years, the principal English men of letters, like Mathew Arnold, John Morley, Canon Farrar and William Black, have fallen into the habit of attending and extolling the eisteddfod, the national asperities have softened, and Wales is becoming a bi-lingual country. For my part, I do not believe in bi-lingual nations. There are none in history. Therefore, I think there is no reason for Wales to boast of her accomplishments in that direction. Cardiff is the principal city in Wales: it is almost twice as large as Scranton. It was with great astonishment that when in that city, I found, in conversation with Davydd Morganwg, than whom there can be

no better authority, there is really more Welsh spoken to-day in our own Electric city than in Cardiff.

No, the present great renaissance in the old home of our race is but the Swan-song before death. Beneath there are signs of decay which indicate that the Welsh language is doomed to die much sooner than any patriotic Cymro is willing to acknowledge.

In resigning our language to the company of the departed Greek and Latin, which will be a long century yet, however, we will have this grand satisfaction: That we retained it until civilization recognized and appreciated the value of Celtic character and institutions. It will be studied, not as now, in a national manner, but as a venerable relic of hoary antiquity in the class-rooms of colleges-in company with the "glory that was Greece and the grandeur that was Rome."

THE EVOLUTION OF MAN.

Being the First Lowell Lecture delivered at Boston, April 4, 1893, by

PROFESSOR HENRY DRUMMOND.

Professor Drummond begun by saying that he proposed in these lectures to introduce them to a few of the more recent facts bearing upon the Ascent of Man. He had chosen the subject not only because Evolution is the great word of this closing century, nor because the Evolution of Man is the noblest theme of which science can ever speak, but because, singular though the omission might seem, no connected account of this great drama exists at the present time.

In the monographs of Minot and His, the Embryology of Man has received a just expression; Darwin and Haeckel have traced the origin

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of the Animal-Body; the researches of Romanes mark a beginning with the Evolution of mind; Herbert

Spencer has elaborated theories of the development of Morals; Edward Caird of the Evolution of Religion. Supplementing the contributions of these authorities, also verifying, criticising, combating, rebutting, there works a multitude of others who have devoted their lives to the same rich problems. But these researches, preliminary reconnaisances though they be, are worthy of being looked upon as a whole. No one can say that this multitude of observers is not in earnest, nor their work honest, nor their methods competent to the last powers of science. What they see in the unexplored land in which they travel belongs to the world. Like the work of all pioneers, it is at least a beginning, and must be treated with respect. By just such methods, and by just such men, the map of the world of thought is filled in-here from the tracing up of some great river, there from a bearing taken roughly in a darkened sky, yonder from a sudden glimpse of the sun, caught by a quick eye on a far-off mountain peak, here by a swift induction of an adventurous mind from a momentary glimpse of a natural law. In a century which has added to the sum of human learning more than all the centuries that have gone before, it is not to be conceived that on the highest themes of all some further revelation should not be vouchsafed to man.

Now that the first rash rush of the evolutionary invasion is past, and the sins of its youth atoned for by sober concession, Evolution is seen to be more than the story of creation as told by those who know it best. "Evolution," says Mr. Huxley, "or development, is at present employed in biology as a general name for the

history of the steps by which any liv. ing being has acquired the morphological and the physiological characters which distinguish it." Though applied specicfially to plants and animale, this definition expresses the chief sense in which Evolution is simply a "history," a "history of steps," a "general name" for the history of the steps by which the world has come to be what it is. According to this definition, the story of Evolution is a narrative. It may be wrongly; it may be colored, exaggerated, over or under stated, like the record of any other set of facts; it may be told with a theological bias, or with an anti-theological bias; theories of the process may be added by this thinker or by that; but those are not of the substance of the story. Whether history is told by a Gibbon or a Green the facts remain, and whether Evolution be told by a Haeckel or a Wallace, we accept the narrative so far as it is a rendering of Nature, and no more. It is true, before this story can be fully told, centuries still must pass. At present there is not a chapter of the record that is not incomplete, not a page that is wholly finished. The manuscript is already warm with erasures, the writing is often blurred, the very language is uncouth and strange. Yet even now the outline of continued story is beginning to appear a story whose chief credentials lie in the fact that no imagination of man could have designed a spectacle so wonderful, or worked out a plot at once so intricate and so transcendently simple.

THE RIGHTFUL CLAIM OF SCIENCE.

The day is past when one need apologise to any one for treating Man as an object of scientific research. Hamlet's "being of large discourse looking before and after" is, withal, a part of nature, and can neither be made larger nor

smaller, anticipate less or prophesy less,b ecause we investigate, and perhaps discover, his pedigree. And should his pedigree be proved to be related in undreamed of ways to that of all other things in nature, "all other things" have that to gain by the alliance which philosophy and theology have often wished to dower them with, but could never lawfully do. Every step in the proof of the oneness in an evolutionary process of this divine humanity of ours with all lower things in nature is a step in the proof of the divinity of all lower things. If Evolution can be proved to include Man, the whole course of Evolution and the whole scheme of nature from that moment assume a new new significance. The beginning must be interpreted from the end, not the end from the beginning. All that is found in the product must be put into the process. Few things are more needed at the present hour than a readjustment of the accents in telling the story of Evolution. Largely owing to the fact that the theory of development became known to the popular mind through the limited form of Darwinism, the whole subject became out of focus, was first seen by the world out of focus, and has remainded out of focus to this present day. Darwinism on its own levels, modified, doubtless, by time, may prove to be true; its principles, when extended to other levels and balanced with whatever other principles are found there, may be also true; but when they are allowed to enter those other regions alone, with the empha sis unchanged, without allowing for new factors and new forces, they become false and pernicious. An Evolution theory which includes Man drawn to scale and with the lights and shadows properly adjusted-adjusted to the whole truth and reality of Nature--is needed as a standard for

modern thought, and when it comes, it must make impossible all those in versions and perversions which interpret everything from beneath. An engineering workshop is unintelligible until we reach the room where the completed engine stands. Every thing culminates in that final product, is contained in it, is explained by it. The Evolution of Man also is the complement and corrective of all other forms of Evolution. From this height only is there a full view, a true perspective, a consistent world. The whole mistake of naturalism has been to interpret Nature from the standpoint of the atom-to study the machinery which drives this great moving world simply as machinery, forgetting that the ship has any passengers, or the passengers any captain, or the captain any course. It is as great a mistake, on the other hand, for the theologian to separate off the ship from the passengers as for the naturalist to separate off the passengers from the ship. It is he who cannot include Man among the links of Evolution who has greatly to fear the theory of development. In his jealousy for that religion which seems to him higher than science, he removes at once the rational basis from religion and the legitimate crown from science, forgetting that in doing so, with whatever satisfaction to himself, he offers to the world an unnatural religion and an inhuman science. The cure for all the small mental disorders which spring up around restricted applications of Evolution is to extend it fearlessly in all directions as far as the mind can carry it and the facts allow, till each man, working at his subordinate part, is compelled to own, and adjust himself to, the whole.

THE RIGHTFUL CLAIM OF THEOLOGY.

If the theological mind be called upon to make this expansion, the scien.

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tific man also must be asked to enlarge his views in another direction. If he insists upon including Man in his scheme of Evolution, he must see to it that he include the whole Man. For him at least no form of Evolution is scientific or is to be considered which does not include the whole Man, and all that is in Man and all the work and thought and life and aspiration of Man. The great moral facts, the moral forces so far as they are proved to exist, the moral consciousness so far as it is real, must come within this scope. Human History must be as much a part of it as Natural History. The social and religious must no more be left outside it than the forces of gravitation or of life. The reason why the naturalist does not usually include these among the factors in Evolution is not oversight, but undersight. Sometimes, no doubt, he may take at their word those who assure him that Evolution has nothing to do with those higher things, but the main reason is simply that his work does not lie on the levels where those forces come into play. The specialist is not to be blamed for this; limitation is his strength. But when the specialist proceeds to reconstruct the universe from his little corner of it, and especially from his level of it, he not only injures science and philosophy, but may fatally mislead his neighbors. The man who is busy with the stars will never come across Natural Selection, yet surely must he allow for Natural Selection in his construction of the world as a whole. He who works among star-fish will encounter little of Mental Evolution, yet will he not deny that it exists. The stars have voices, but there are other voices; the star-fishes have activities, but there are other activities. Man, body, soul, spirit, are not only to be considered, but are first to be considered in any theory of the world.