of works comprising the Synthetic Philosophy as "complete yet incomplete," because more things might have been put into it, Mr. Spencer has the unquestionable right to look upon his "system" as finished in all the essentials of a symmetrical and self-sustaining structure; and more than this, he finds it generally accepted as a masterpiece, embodying, if not all the truth, yet a fundamental truth manifested in the growth and order of the universe of matter and mind.
When we regard the comprehensiveness of Mr. Spencer's system, embracing everything there is, and the multitude of the details that had to be considered in the course of its preparation, we wonder at the magnitude of the aggregation that may be formed by the repetition of small daily tasks. The portions of time he was able to give to work were at most very brief, and would be regarded by the majority of workers as insufficient for any great accomplishment; and when the frequent and sometimes long interruptions that occurred are considered, seem absolutely insignificant. Yet in these small fragments of two or three hours a day with many lost days in the year, and several lost years, one of the greatest works in the history of the human mind was carried to its end. The old figure of the dropping of the water on the stone and the fable of the tortoise and the hare are newly illustrated.
Outside of his work in the composition of the Philosophy, Mr. Spencer has always taken a vital interest in leading public questions, making them the subjects of frequent communications to the press, and seeking the co-operation of others when opportunity offered either in combating some needless innovation or aiding some important reform. True to the teaching of his philosophy, it will be observed that in any attempts of the kind his reliance has always been on the power of gradual development, rather than abrupt changes by act? of Parliament or otherwise, to bring about desired conditions. Before his visit to the United States, in 1882, he interested himself in forming an Anti-Aggression League, for the purpose of opposing schemes for extending the lines of British dominion in various parts of the world. Among his associates in this effort were Mr. John Morley, Mr. Frederic Harrison, and the Rev. Llewellyn Davis and Canon Fremantle, now Dean of Ripon, liberal-minded clergymen of the Church of England. The movement found little public sympathy, and no adequate support. Mr. Spencer, severely taxing his strength in promoting it, suffered another breakdown (from which he has never fully recovered), in consequence of which the next number of his Philosophy—Part VI of the Principles of Sociology: Ecclesiastical Institutions—did not appear till the close of 1855. It is worthy of remark in connection with this incident that it seems
