in nature. Her object was to discover truths by these methods alone.
She had her theories, indeed, but they must be submitted to rigorous
tests. This from a book by Professor Perry, an advocate of the new
realism.

On the other hand there were signs that modern science, by infinitesimal
degrees, might be aiding in the solution of the Mystery . . . .

But religion, Hodder saw, was trusting. Not credulous, silly trusting,
but thoughtful trusting, accepting such facts as were definitely known.
Faith was trusting. And faith without works was dead simply because
there could be no faith without works. There was no such thing as belief
that did not result in act.

A paragraph which made a profound impression on Hodder at that time
occurs in James's essay, "Is life worth living?"

"Now-what do I mean by I trusting? Is the word to carry with it
license to define in detail an invisible world, and to authorize and
excommunicate those whose trust is different? . . Our faculties of
belief were not given us to make orthodoxies and heresies withal; they
were given us to live by. And to trust our religions demands men first
of all to live in the light of them, and to act as if the invisible world
which they suggest were real. It is a fact of human nature that man can
live and die by the help of a sort of faith that goes without a single
dogma and definition."

Yet it was not these religious philosophies which had saved him, though
the stimulus of their current had started his mind revolving like a
motor. Their function, he perceived now, was precisely to compel him to