has just been shown, natural phenomena are in definite
relationship to human reason. They are comprehensible--
therefore not alien. By their aid we can organise our conduct,
and even our ideals--therefore they are factors in our
self-realisation. Thus, underlying their seeming indifference,
it is possible even now to trace their beneficent influences
in the evolutionary process. And since they embody reason, beauty,
and goodness, we can afford to await in patience the solution of
many problems which trouble us, and surrender ourselves
trustfully to the calm, resistless forces which are weaving the
web of cosmic destinies.

A fine example of the trustful attitude is found in an article of
Lord Dunraven's describing his life in the woods of New
Brunswick: "The earth sleeps. A silence that can be felt has
fallen over the woods. The stars begin to fade. A softer and
stronger light wells up and flows over the scene as the broad
moon slowly floats above the tree tops. . . . The tree trunks
stand out distinct in the lessening gloom; the dark pine boughs
overhead seem to stoop caressingly towards you. Amid a
stillness that is terrifying, man is not afraid. Surrounded by a
majesty that is appalling, he shrinks not nor is he dismayed. In a
scene of utter loneliness he feels himself not to be alone. A
sense of companionship, a sensation of satisfaction, creep over
him. He feels at one with Nature, at rest in her strong protecting
arms."

There is no need, then, to be afraid of a charge ofanthropomorphism,
if only our conceptions of nature do not lag behind our
clear knowledge of its forms and forces. Man, being what