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 the cosmic process something like a power of evil. The natural process, he told us in this place, has no tendency to bring about the good of mankind. Cosmic nature is no school of virtue, but the head-quarters of the enemy of ethical nature. Nature is the realm of tiger-rights; it has no morals and no ought-to-be; its only rights are brutal powers. Morality exists only in the 'artificial' world: man is a glorious rebel, a Prometheus defying Zeus. This strange rebound into Manicheism sounded like a blasphemy against all the gods whom the lecturer was believed to worship, and half-scandalized even the clerics in his audience. It was bound to raise the question whether this titanic revolt against the cosmic process has any chance of success. One recent thinker, who accepts Huxley’s view that the nature of things is cruel and immoral, is willing to face the probability that we cannot resist it with any prospect of victory. Mr. Bertrand Russell, in his arresting essay, 'A Free Man's Worship', shows us Prometheus again, but Prometheus chained to the rock and still hurling defiance against God. He proclaims the moral bankruptcy of naturalism, which he yet holds to be forced upon us. 'That man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the Solar system, and that the whole temple of man's achievement must inevitably be buried beneath the debris of a universe in ruins—all these things, if not