resurrection. Hence Aristotle well said, though he failed to see the
significance of his own saying, that man should aim at a life of
happiness too good for man. (s. ii., nn. 7, 8, p. 9.)

2. The object of happiness,--the objective last end of man,--will be
that which the soul contemplating in the life to come will be
perfectly happy by so doing. The soul will contemplate all
intellectual beauty that she finds about her, all heights of truth,
all the expanse of goodness and mystery of love. She will see herself:
a vast and curious sight is one pure spirit: but that will not be
enough for her, her eye travels beyond. She must be in company, live
with myriads of pure spirits like herself,--see them, study them, and
admire them, and converse with them in closest intimacy. Together they
must explore the secrets of all creation even to the most distant
star: they must read the laws of the universe, which science
laboriously spells out here below: they must range from science to
art, and from facts to possibilities, till even their pure intellect
is baffled by the vast intricacy of things that might be and are not:
but yet they are not satisfied. A point of convergency is wanted for
all these vistas of being, whence they may go forth, and whither they
may return and meet: otherwise the soul is distracted and lost in a
maze of incoherent wandering, crying out, Whence all this? and what is
it for? and above all, whose is it? These are the questions that the
human mind asks in her present condition: much more will she ask them
then, when wonders are multiplied before her gaze: for it is the same
soul there and here. Here men are tormented in mind, if they find no
answer to these questions. Scientific men cannot leave theology alone.
They will not be happy there without an answer. Their contemplation
will still desiderate something beyond all finite being, actual or
possible. Is that God? It is nothing else. But God dwells in light