of an action than to the supernatural ones (the so-called punishments and mercies of the Godhead). Certain baths, for instance, are prescribed for certain hours: the baths are taken, not for the sake of cleanliness, but of conformity with a prescription. We learn to shun not the real consequences of uncleanliness, but the supposed displeasure of the gods at the omission of an ablution. Under the pressure of superstitious fear suspicions arise that these ablutions are of great importance, a second and even third meaning are attributed to them, one's appreciation and love for reality are marred, and in the end the latter is thought valuable only in so far as it can be symbolical. Tlus man under the sway of the morality of custom, despises first the causes, secondly the consequences, and thirdly reality, and weaves all his nobler feelings (of reverence, sublimity, pride, gratitude, love) into the texture of an imaginary world the so-called higher world—the consequences whereof are noticeable even in our days: wherever man's feelings soar up, there, in some way or other, that imaginary world is at fault. This is sad; but, for the present, all nobler feelings must be regarded with suspicion by the man of science; so thoroughly are they mixed up with delusion and nonsense Not as if, essentially or for ever, they need remain so; but it is certain that, of all gradual purifi-cations which await humanity, the purification of the higher feelings will be one of the most gradual.
