ent volition is a true cause of adjustive movement."[19-2]

For myself, after what I have endeavored to make an unbiased study of
both opinions, I subscribe unhesitatingly to the latter, and look upon
Mind not only as a potent but as an independent cause of motion in the
natural world, of action in the individual life, and, therefore, of
events in the history of the species.

Confining ourselves to ethnology and history, the causative idea, as I
have said, makes itself felt through ethnic ideals. These are
influential in proportion as they are vividly realized by the national
genius; and elevating in proportion as they partake of those final
truths already referred to, which are all merely forms of expression of
right reasoning. These ideals are the _idola fori_, which have sometimes
deluded, sometimes glorified, those who believed in them.

I shall mention a few of them to make my meaning more apparent.

That with which we are most familiar in history is the warrior ideal,
the personification of military glory and martial success. It is present
among the rudest tribes, and that it is active to-day, events in recent
European history prove only too clearly; and among ourselves, little
would be needed to awaken it to vivid life.

We are less acquainted with religious ideals, as they have weakened
under the conditions of higher culture. They belong in European history
more to the medieval than to the modern period. Among Mohammedans and
Brahmins we can still see them in their full vigor. In these lower
faiths we can still find that intense fanaticism which can best be
described by the expression of Novalis, "intoxicated with God," drunk
with the divine;[20-1] and this it is which preserves to these nations
what power they still retain.

Would that I could claim for our own people a grander conception of the
purpose of life than either of these. But alas! their ideal is too
evident to be mistaken. I call it the "divitial" ideal, that of the rich
man, that which makes the acquisition of material wealth the one
standard of success in life, the only justifiable aim of effort. To most
American citizens the assertion that there is any more important, more
sensible purpose than this, is simply incomprehensible or incredible.

In place of any of these, the man who loves his kind would substitute
others; and as these touch closely on the business of the ethnologist
and the historian when either would apply the knowledge he ha