yond simple spirits of the planetary order. The
earth-soul he passionately believes in; he treats the earth as our
special human guardian angel; we can pray to the earth as men pray to
their saints; but I think that in his system, as in so many of the
actual historic theologies, the supreme God marks only a sort of limit
of enclosure of the worlds above man. He is left thin and abstract in
his majesty, men preferring to carry on their personal transactions
with the many less remote and abstract messengers and mediators whom
the divine order provides.

I shall ask later whether the abstractly monistic turn which Fechner's
speculations took was necessitated by logic. I believe it not to have
been required. Meanwhile let me lead you a little more into the
detail of his thought. Inevitably one does him miserable injustice
by summarizing and abridging him. For altho the type of reasoning he
employs is almost childlike for simplicity, and his bare conclusions
can be written on a single page, the _power_ of the man is due
altogether to the profuseness of his concrete imagination, to the
multitude of the points which he considers successively, to the
cumulative effect of his learning, of his thoroughness, and of the
ingenuity of his detail, to his admirably homely style, to the
sincerity with which his pages glow, and finally to the impression he
gives of a man who doesn't live at second-hand, but who _sees_, who in
fact speaks as one having authority, and not as if he were one of the
common herd of professorial philosophic scribes.

Abstractly set down, his most important conclusion for my purpose in
these lectures is that the constitution of the world is identical
throughout. In ourselves, visual consciousness goes with our eyes,
tactile consciousness with our skin. But altho neither skin nor eye
knows aught of the sensations of the other, they come together and
figure in some sort of relation and combination in the more inclusive
consciousness which each of us names his _self_. Quite similarly,
then, says Fechner, we must suppose that my consciousness of myself
and yours of yourself, altho in their immediacy they keep separate
and know nothing of each other, are yet known and used together in a
higher consciousness, that of the human race, say, into which they
enter as constituent parts. Similarly, the whole human and animal
kingdoms come together as conditions of a consciousness of still wider
scope. This combines in the