best name is Heaven, our little strength-conductors gather a few here and there to keep the body safe, and from these few we try to piece together a Meaning by which we can live, as the bird pieces together sticks and straws to make itself a nest. But the bird's nest is not the dome of Saint Sophia. There are other senses than the celebrated five of Alexandrian lore; and the Siberian shaman in his swoon, the dervish in his dance, the animal in its sleep, the very trees and flowers feel waves that we have left off feeling, and know what we have forgotten how to know. With us sight has killed second-sight. The Past is too much with us; and the Future not enough.

If we will think roundly and speak sensibly, we shall know that the Beyond is not less real than the Near, the Future not less real than the Past. It is the Present that is unreal, a meeting-point only; and in these lives of ours the metastrophe of Future and Past becomes the metastrophe of Hope and Memory.

It

Are we nothing but a makeshift between Heredity and Environment? But Hope is the greatest part of our environment. It is the Pull of Heaven. is the Energy of Longing. It is the Swirl. The story of creation that tries to leave out hope will leave out sense unawares. For the environment of Earth is Heaven.

V

The Idealist cannot halt between the old and new religions. His face is turned ever towards the east. The new religion is his; because he foresaw it, he foretold it, he founded it, he witnessed for it, in bonds and in death, what time the very men who are now persecuting Christians were persecuting Scientists, and they who are now torturing beasts for Man's sake, were torturing men for God's sake. But the prophet of a new religion cannot be also its priest. As it becomes orthodox, so he will become heterodox. Because the Idealist founded the new religion it will excommunicate him.

Let there be no mistake about this. The Idealist may build temples: he does not dwell in them. He is never an archbishop, he remains ever the prophet. To mankind and let us believe for the material benefit of mankind, or let us believe the AllThing an everlasting Hoax-the Idealist is always saying what Remigius said to the Frankish king,'Burn what you have learned; learn what you have burned. "

Who can make him an archbishop? Who can patronise the Idealist, except some greater Idealist?

England will always have fifteen thousand a year for some respectable clergyman; she will never have it for Shelley or Carlyle.

The Idealist on his side knows what he has to expect of mankind. The crucifix set up at the entrance to every Catholic village, Lamartine has written, is Humanity's warning to the Idealist,—a warning given in vain:

"We know the price, and yet our gifts we strew, Our lifeblood and our tears to feed the lamp God orders us to bear in front of you.

In our sun-whirl there is one planet which has a moon which is turning the other way. And if it be strong enough, and last long enough, sooner or later the whole mighty Wheel of Light will return and follow that one little moon. There is the home of the homeless Idealist, in that far-off spot his vantageground; that moon is his fiery chariot. For here he has no continuing city, but he seeks one to come.

TWENTIETH HEAD

THE BOOK OF ETIQUETTE

Translation.-1. The Energy of Longing.-2. Diagram

of Life. 3. The Art of Living.

4. Groundless Fear.

-5. Ethical Sing-song. 6. The New Church. Unknown God.

7. The

By this time the Testator's word has so far unfolded that we are able to see somewhat of his meaning.

The Swedish word for ideal seems to be höpp, the English hope, and a work of an idealist tendency to be neither more nor less than a hopeful work.

1

A hope differs from a thought, and an ideal from an idea, in that it has a tendency. It has going strength. It is not the builder's plan, but rather the householder's desire, of which the house is in some measure the fulfilment. It is indefinite because

strength is indefinite, and if it were definite it would be dead.

Hope is a term of strength, like energy; it may be called the energy of longing. The children call it looking forward, which is the very etymology of idealist. It is by metaphor that we speak of a hope, or an ideal. That is an abstract word used as the name for an imaginary point towards which the energy of longing works, and, as we have seen, it is an extreme point and an extravagant one. Tɔ fix the mind on this imaginary point instead of on the real strength is a cardinal error, and to refute it has been my first care in this interpretation. For the sound mind, the only real point is the Man Inside, whose circumference is the Man Outside; and the way of strength which is called Hope works between them.

All strength turns inside out, and we try to follow it with our names. The strength which leaves the sun as energy of light is called force of attraction whenas it leads the plant out of the soil, and the flower out of the plant; and again, within the flower, it is called energy of growth. Man is the flower and not the sun, and the attraction which leads the man out of the beast, and the angel out of the man, is known to himself as longing, or hope.

I have tried to show that this way of strength is as real as the force of gravitation. The swirl is the mathematical demonstration of hope, and the universe is the mathematical demonstration of the swirl. For there is an annex to the universe; but it is not built of words only, and it does not stand empty, but in it there abides an immortal Guest, whose name is Hope.