seventh. Then, Then, again, in suitable marriages the children and relations on each side find pleasure in each other's society, as the members of the family are also complementaries, and the homes thus formed become centres of wide social influence; for every one delights to visit those families in which harmonious relations prevail.

And the force generated in this bright, refreshing atmosphere is available for all kinds of helpful work -of course in varying degrees, according as the profession, trade, or duties of the members of these families demand more or less of their time and strength. And all this is quite independent of rank, wealth, or position, except in so far as these are aids to personal development. The helpfulness that emanates from the labourer's cottage, though different in kind, is as deep a blessing and as great a comfort to those in the higher ranks as that which these are enabled to bestow in return.

Now since the categories of reason are unaffected by time or space, holding under all circumstances, so that one person likes another as much when they are in Madrid as in London, in 1829 as in 1850i.e., at all distances of time and space-can we help believing that this complementariness, which we find to be such a deep source of joy on earth, even amid all the imperfection that prevents the conditions of relativity from being but partially fulfilled here, will, in worlds better adapted for fulfilling the conditions, and where the individuals will them

selves be more developed-at length cause joy to be universal ?

Thus in the plan of creation this most ideal or perfect form of love is at once the source of physical life and the nucleus from which all the other and lesser social affections radiate. The requirement of love in the noumenal or spiritual Ego is the result of its intuitive recognition of the relativity of its own being to that of another and complementary being. This is described in the Book of Genesis as the divinely acknowledged necessity or requirement of a help-meet unto Adam, the fitting, abiding companion, who lives in your life and in whose life you live. The existence of this instinctive yearning for "the joy of mingled being," for the sense of rest and peace, which this supreme affection alone can give, is practically demonstrated in the base counterfeits of it that, like the homage which vice pays to virtue in hypocrisy, are so common-in the making love where no love is; also most touchingly in the too frequently mistaken joy when the ideal object is only supposed to be found. Instead of choosing a poet, I quote the testimony of a philosopher (Schopenhauer) to the sense of the eternal in love. He says, "This yearning of love cannot take its substance from the needs of an ephemeral individual: the yearning which connects with the possession of a particular woman the ideal of eternal bliss, and the inexpressible pain that attends on the thought that it is not to be attained; this all-pervading presentiment of

endless joy or sorrow, which furnishes material for all the finest erotic poetry; this yearning of the spirit, which in its particular object sees a never-tobe-recovered means of gaining or losing its end." I have made this extract from Schopenhauer's "Life and Philosophy" by Helen Zimmern, but I must admit that, whilst making this admission of the sense of the eternal in love, Schopenhauer makes it the ground of a distorted argument. "That it must, therefore, be the yearning and sighing of the spirit of species." Now, if there is such a thing as the spirit of species, and it be a rational spirit, what it really must be groaning about, with groans not to be uttered, is the illogical unkindness of beings of the same kind towards each other, which is so generally prevalent amongst mankind. But if kindness or mere humanity be confounded with love, what meaning at all has "love" by which it may henceforth be distinguished? So great is the necessity of vivifying our personal affections, that we must forbear all tampering with and confounding together of the signs that ought to hold the respective departments asunder. Intellectual power is shown in the appreciation of nature's method of differentiation. Mrs. Browning has said, "Go from me! Yet I feel I shall stand henceforward in thy shadow, never more alone without the sense of that which I have known, thy touch upon my palm. The widest land doom takes to part us leaves thy heart in mine, with pulses that beat

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double. What I do and what I dream includes thee, as the wine must taste of its own grapes; and when I sue God for myself, He hears that name of thine, and sees within my eyes the tears of two." Such love alone is perfect joy. Whatever good-will any one person may have towards any other, if there exists not suitability, correlativity of spiritual nature between the two, no amount of good works performed for each other will avail for conjugal love, and the perfect sense of joy and fulness of Being arising out of it, it alone being by the terms the only form of love in which sympathy is perfect. Equivalential attraction, which alone is perfect harmony of spiritual Being, is the requirement for perfect spiritual joy of life. "Thus do the lives of united souls make music." Theodore Parker has said that as one thing is not another, so it will not do in the place of another; that the love of man does not dispense with the love of God, nor does the love of God dispense with that of man.

Monks and nuns are signal departures from the Divine order. "I will have obedience and not sacrifice, saith the Lord."

When Moses asked to see God's face, God is represented as replying, "I will make my goodness pass before thee;" and Mr. Mallock has expressed this principle of the Divine manifestation with singular force in this remarkable passage:-" God Himself seems to stand aside," as it were, not to disturb the

joy-giving effect of perfect mutual sympathy, which, by the terms, even an Infinite Being cannot give to a finite being. It is through His goodness in designing this absolutely joy-giving relation that God is Himself especially manifested to us as a God of love.

§ 3. We have seen that throughout the vast realms of nature this law of complementariness everywhere prevails, and we find that the result is always harmony. This God Himself has taught us, He has made the law of human happiness, and shown us how alone we can be happy, on what the perfection of Being depends, so that man may be led to fulfil the conditions as far as in him lies; for here again we find the two-God's part and man's; for man alone cannot secure his own highest good, but neither can he be the passive recipient of it: we are "workers together with God." Wherever we begin, we shall find that the conditions must be fulfilled if harmony is to result-harmony, which is always joy-inspiring, though in very different degrees, according as it depends on physical correspondence-as the blended colours that delight the eye-or on the spiritual union of mental and moral qualities. In nature this is done for us; but as Mr. Martineau has shown in the moral sphere that in order to attain the well-balanced character in which the instincts are restrained within their normal limits and scope left for the free play of the higher powers, we must bring about by conscious effort what nature does unconsciously, so we shall