description of things. Even immortality and the idea of God are
submitted, in liberal circles, to scientific treatment. On the other
hand, it would be hard to conceive a more inveterate obsession than that
which keeps the attitude of these same minds inappropriate to the
objects they envisage. They have accepted natural conditions; they will
not accept natural ideals. The Life of Reason has no existence for them,
because, although its field is clear, they will not tolerate any human
or finite standard of value, and will not suffer extant interests, which
can alone guide them in action or judgment, to define the worth of life.

The after-effects of Hebraism are here contrary to its foundations; for
the Jews loved the world so much that they brought themselves, in order
to win and enjoy it, to an intense concentration of purpose; but this
effort and discipline, which had of course been mythically sanctioned,
not only failed of its object, but grew far too absolute and sublime to
think its object could ever have been earthly; and the supernatural
machinery which was to have secured prosperity, while that still
enticed, now had to furnish some worthier object for the passion it had
artificially fostered. Fanaticism consists in redoubling your effort
when you have forgotten your aim.

An earnestness which is out of proportion to any knowledge or love of
real things, which is therefore dark and inward and thinks itself deeper
than the earth's foundations--such an earnestness, until culture turns
it into intelligent interests, will naturally breed a new mythology. It
will try to place some world of Afrites and shadowy giants behind the
constellations, which it finds too distinct and constant to be its
companions or supporters; and it will assign to itself vague and
infinite tasks, for which it is doubtless better equipped than for those
which the earth now sets before it. Even these, however, since they are