nervous system, makes the sexual complementariness but a very vague rule in deciding on the mutual suitability of any given pair: this is rather matter for serious individual observation, helped out by the ideal theory which I have offered to the public. For every feeling there ought to be a truly efficient, not an imagined or supposed cause. Our yearning for the perfection of Being in ourselves and others appears to arise out of a requirement of wholeness-that all should be there that constitutes personality. The Scotch have an expression for a daft person, "He is not all there;" there is not even the "all" of one of the complementaries, and, as I have shown, the two are always needed in order that the sense of perfected Being may be realised.

I have spoken of the relativity of the complementary colours and of certain musical notes. As in a musical duet two voices of different kinds are required-as, for example, a soprano and a bass; so for, or in, a life duet the development of the two souls must be opposite (in different directions) to be harmonious or make a perfect whole; as of sound so of colour, co-ordination of complementaries.

And I might go on adding endless examples. I will mention but one other-the relativity of soul and body.

The idea of duty or rational moral obligation arising out of the contemplation of the action and reaction of soul and body is what the Greeks called gymnastic, and what we moderns call hygiene-the

observation of the laws or conditions of bodily health, so that the body may not be a distorted medium for receiving and conveying impressions to the mind. Regarding this relation it is especially needful that the subsidiary position of the body to the mind be continuously kept in view-its caducity, it being like the skin of a snake, something to be cast off-instead of reducing the soul to a mere caterer for the physiological needs of the body, and what is still worse, regarding the body, beauty of form, and symmetry of limb as the important point in the contraction of the conjugal relation. This dreadful aberration of emotion through sensation, or rather through a false idea concerning the relation of spirits to each other, may be distinctly traced to the want of the ideal realisation of the spiritual nature of man, and of his consequently postulated eternal destiny. As without holiness no man shall see God, so without the spiritual integrity which can only be attained through the divinely appointed natural means of development (qui vent la fin vent les moyens), no souls can experience in each other the Divine joy of perfect love consequent upon perfect spiritual union. Broad and pleasant seeming may be the ways of sense, but they lead literally to destruction; while as the narrow and difficult path of spiritual development shines more and more unto the perfect day, so through the subdued but complete light of the joy of the harmony of congenial spirits shall they, as Plato showed,

best reach together the last rung of the ladder of Being which leads up the world's great altar-stair to the presence of the Father of spirits. Love is the path and love the goal; in this one case the means is the end,* so that instead of, as Pope wrote, "Man never is, but always to be blessed," in the case of true love the ideal is really realised here.

Hegel shows how Being is complementary and relative; he speaks of "the general region of otherness, where the other also finds its other. By the other-wise-being only is it capable of discrimination." "It is there, where its being is for another." "Your naturalness is your being for other." "The same thing that thus goes over into another yet retains in this going over and in this other distinct reference to its own self" (Secret of Hegel). "It is there where the something is, by, with, and for its own other; both are mutually complementary and essential constituents in the all of things" (Hegel).

Thus human character is complete only in the union of complementary dual idiosyncrasies. Love is the supreme exhibition of the law of polarity, of the mutual attraction of positive and negative; the one human being is thus the complement of the other, the check or counterpart. Mutual and equivalent action and reaction is the law of emotional or spiritual life, just as it is the cause of motion in the physical world. As we see in the voltaic pile

* Aristotle defines the Summum Bonum as that which is sought for its own sake, and not as means to an ulterior object.

the action of two different chemicals upon each other, so in a perfect conjugal union all the highest force of our nature is seen to be elicited.

§ 2. "To enjoy the bliss of Being, we must realise actually all our powers of feeling, thought, and will." "Enjoyment arises from the fitness of things to our nature," from the "correlated modifications of Being." The spiritual life is as strictly relative to suitable spiritual communion as the health of our body or its life is to suitable diet. The term "good" or "best"* has no meaning except in relation to the welfare of some individual; it is the desired satisfaction of the hunger for joy, of the sense of the divine or perfect in life. And this sense of fulness of life or perfection of Being can only be realised in presence of the one complementary being, still the joy it causes is the source of rapturous gratitude to the Giver of all good gifts, for the reign of Divine ideas as accomplished facts will constitute the long-desired "kingdom of God" come. Induction of destiny is from principles of Being, from fidelity of feeling or desire— Griffith's "rational expectation of recovery of beloved object." "For to give means, with God, not to tempt and deceive with a cup thrust in Benjamin's sack. He resumes nothing. Be sure of this; and if it seems that He draw back a gift, comprehend that

* When we say, "This is the best knife I ever had," we mean this is the knife that best fulfils our purpose. Robert Browning compares man to a cup for his Maker's use.

it is rather to amend it and finish it up to your dream, or to keep as a mother will toys too costly till the children are fit for such joys" (Mrs. Browning). "That such gains could ever be estranged-gains which could not be, except a special soul had gained them, or that they could do aught but appertain to immortality is inconceivable to reason."

But although this joy can only be attained through the union of two complementary beings, it is far from being exclusive of general spiritual communion. In the first place, as I have already said, it is the cause of the deepest gratitude to God, of loving, reverent adoration—“ life in God together led," not exclusive of God. Then, as M. Guizot shows in speaking of his wife, it seems to unseal the fountain of goodness and loving-kindness towards all men-" herself having reached the goal, she seemed only to think of the happiness of others." We can trace its beneficent working throughout the whole range of social intercourse. Spiritual union is the true ground of families holding together, a union founded on the complementariness of the elders is reproduced in the children, and so they are harmonious. It greatly increases the circle of our friends, because all those people to whom, as being our analogues, we should not as individuals be drawn, our deeper, fuller joint life gives us the power of universally appreciating. We understand our opposites only through the beloved opposite, just as through the fifth we can make a harmony with the