se of unrealised
possibilities applies, in varying degrees, to men of all sorts and
conditions, though the poets of whom he speaks are the most
favoured.

"Blind thoughts which occupy the brain,
Dumb melodies which fill the ear,
Dim perturbations, precious pain,
A gleam of hope, a chill of fear--
These seize the poet's soul, and mould
The ore of fancy into gold."

Language is thus employed to proclaim its own inadequacy.
And who can fail to see that between the rich complexity of the
workings of the whole mind and the means by which we would
fain render them articulate, there yawns a gap which no effort
can bridge over? Even the poet fails--much more the scientist!
To refuse to take cognisance of the fresh spontaneity of feeling
and intuition is to rob life of its higher joys and its deeper
meanings.

CHAPTER IV

MAN AND NATURE

Many thinkers of the present day pride themselves upon the
growth of what they call the naturalistic spirit. What do they
mean by this? They mean that the older ways of interpreting
nature, animistic or supernatural, are being supplanted by
explanations founded on knowledge of physical facts and
"natural" laws. And, up to a point, there are but few natural
mystics who will not concur in their feelings of satisfaction that
ignorance and superstition are disappearing in rough proportion
as exact knowledge advances. At any rate, in this study, the
more solid conclusions of science will be freely and gladly
accepted. The very idea of a conflict between Science and
Natural Mysticism is to be mercilessly scouted.

But this concurrence must be conditional. Tait, for example,
was scornful of any form of animism. He wrote thus: "The
Pygmalions of modern days do not require to beseech Aphrodite
to animate the world for them. Like the savage with his Totem,
they have themselves already attributed life to it. 'It comes,'
as Helmholtz says, 'to the same thing as Schopenhauer's
metaphysics. The stars are to love and hate one another, feel
pleasure and displeasure, and to try to move in a way
corresponding to these feelings.' The latest phase of this
peculiar non-science tells us that all matter is alive; or at least
that it contains the 'promise and potency' (whatever these may be)
'of all terrestrial life.' All this probably originated in the very
simple manner already hinted at; viz., in the confusion of terms
constructed for application to thinking beings o