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 results of the peculiar conditions of our lives, and not an absolute truth. The man of science comes to believe at last that the events of the year A.D. 4000 are as fixed, settled, and unchangeable as the events of the year 1600. Only about the latter he has some material for belief and about the former practically none.

And the question arises how far this absolute ignorance of the future is a fixed and necessary condition of human life, and how far some application of intellectual methods may not attenuate even if it does not absolutely set aside the veil between ourselves and things to come. And I am venturing to suggest to you that along certain lines and with certain qualifications and limitations a working knowledge of things in the future is a possible and practicable thing. And in order to support this suggestion I would call your attention to certain facts about our knowledge of the past, and more particularly I would insist upon this, that about the past our range of absolute certainty is very limited indeed. About the past I would suggest we are inclined to overestimate our certainty, just as I think we are inclined to underestimate the certainties of the future. And such a knowledge of the past as we have is not all of the same sort or derived from the same sources.

Let us consider just what an educated man of to-day knows of the past. First of all he has the realest of all knowledge—the knowledge of his own personal experiences, his memory. Uneducated people believe their memories absolutely, and most educated people believe them with a few reservations. Some of