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 morals, and a transcendentalist in romantic soliloquy, when I choose to indulge in it. Nor is it necessary, in being teachable by any master, to become eclectic. All these vistas give glimpses of the same wood, and a fair and true map of it must be drawn to a single scale, by one method of projection, and in one style of calligraphy. All known truth can be rendered in any language, although the accent and poetry of each may be incommunicable; and as I am content to write in English, although it was not my mother-tongue, and although in speculative matters I have not much sympathy with the English mind, so I am content to follow the European tradition in philosophy, little as I respect its rhetorical metaphysics, its humanism, and its worldliness.

There is one point, indeed, in which I am truly sorry not to be able to profit by the guidance of my contemporaries. There is now a great ferment in natural and mathematical philosophy and the times seem ripe for a new system of nature, at once ingenuous and comprehensive, such as has not appeared since the earlier days of Greece. We may soon be all believing in an honest cosmology, comparable with that of Heraclitus, Pythagoras, or Democritus. I wish such scientific systems joy, and if I were competent to follow or to forecast their procedure, I should gladly avail myself of their results, which are bound to be no less picturesque than instructive. But what exists to-day is so tentative, obscure, and confused by bad philosophy, that there is no knowing what parts may be sound and what parts merely personal and scatter-brained. If I were a mathematician I should no doubt regale myself, if not the reader, with an electric or logistic system of the universe expressed in algebraic symbols. For good or ill, I am an ignorant man, almost a poet, and I can only spread a feast of what everybody knows.