urged that the current orthodoxy, religious or scientific, was itself imperfectly orthodox, being corrupt, overloaded, too vague, or too narrow. As every actual orthodoxy is avowedly incomplete and partly ambiguous, a sympathetic reform of it is always in order. Yet very often the reformers are deceived. What really offends them may not be what is false in the received orthodoxy, but what though true is uncongenial to them. In that case heathenism, under the guise of a search for a purer wisdom, is working in their souls against wisdom of any sort. Such is the suspicion that Catholics would throw on Protestantism, naturalists on idealism, and conservatives generally on all revolutions.
But if ever heathenism needed to pose as constructive reform, it is now quite willing and able to throw off the mask. Desire for any orthodox wisdom at all may be repudiated; it may be set down to low vitality and failure of nerve. In various directions at once we see to-day an intense hatred and disbelief gathering head against the very notion of a cosmos to be discovered, or a stable human nature to be respected. Nature, we are told, is an artificial symbol employed by life; truth is a temporary convention; art is an expression of personality; war is better than peace, effort than achievement, and feeling than intelligence; change is deeper than
