theirs. The sages of Greece, the prophets of Palestine, the heroes of Rome, the saints of the Middle Ages, the philanthropists and the scientists of today, each made their special contribution to the spiritual astronomy. From age to age men have read the heavens and the earth more clearly, and so made of them a more friendly home. Just as, too, there come times of momentous progress in the physical world; the establishment of the Copernican theory, the discovery of a new continent, the mastering of electricity, so there are periods of swift advance and discovery in the spiritual life, and such a birth-hour, of travail and of joy, comes in our own day.

In this hasty panorama of the past, then, the effort has been to give real history. But every student knows how transcendent and impossible a thing it is to recall in its entirety and fullness any phase of the past. Even the specialist can but partially open a limited province. So with what confidence can one with no pretensions to original scholarship, however he may use the work of deeper students, express his opinion on any special point in a survey of thirty centuries? If, accordingly, any competent critic shall trouble himself to convict the present writer of error: "This view of Epictetus confuses the earlier and the later Stoics;" or "This account of the Hebrew prophets lacks the latest fruit of research," or, other like defect, acknowledgment of such error as quite possible may be freely made in advance. But, in our bird'seye view of many centuries, any fault of detail will

not be so serious as it would be if there were here attempted a chain of proofs, a formal induction, to establish from sure premises a safe conclusion. Only of a subordinate importance is the detail of this history. We say only: in this way, or some way like this, has been the ascent. The contribution of the Stoic was about so and so; the Hebrew prophet helped somewhat thus and thus. But the ultimate, the essential fact we reach in the Ideal of To-day. Here we are on firm ground. The law we acknowledge, the light we follow, these may be expressed with entire clearness and confidence. The test they invite is present experiment. Nothing vital shall be staked on far-away history or debatable metaphysics.

In the fivefold division of the book, "Our Spiritual Ancestry" is a bird's-eye view of the main line of advance, which culminates in "The Ideal of To-Day.” A more leisurely retrospect of certain historical passages is given in "A Traveler's NoteBook;" thoughts on the present aspect are grouped under "Glimpses ;" and "Daily Bread " introduces a homely and familiar treatment.

I

OUR SPIRITUAL ANCESTRY

THE ideas and sentiments which underlie the higher life of our time may be largely traced back to two roots, the one Greek-Roman, the other Hebrew.

Each of these two races had originally a mythology made up partly of the personification and worship of the powers of nature, and partly of the deification of human traits or individual heroes.

The higher mind of the Greeks and Romans, in which the distinctive notes were clear intelligence, love of beauty, and practical force, gradually broke away altogether from the popular mythology, and sought to find in reason an explanation of the universe and a sufficient rule of life.

The Greek-Roman mythology made only an indirect and slight contribution to modern religion. But the ethical philosophy and the higher poetry of the two peoples belong not only to our immediate lineage but to our present possessions.

A humanity common with our own brings us into closest sympathy with certain great personalities of this antique world. Differences of time, race, civilization, are powerless to prevent our intimate friendship and reverence for Homer,

Sophocles, Socrates, Plato, Aristotle, Lucretius, Epictetus.

Homer shows the opening of eyes and heart to this whole wonderful world of nature and of man.

Sophocles sees human life in its depth of suffering and height of achievement. He views the mingled spectacle with profound reverence, sure that through it all is working some divine power. Goodness is dear to the gods, wickedness is abhorrent to them. But the good man is often unhappy,

from strange inheritance of curse, or from complication of events which no wisdom can baffle. Yet from the discipline of suffering emerges the noblest character, and over the grave itself play gleams of hope, faint but celestial.

In Socrates, we see the man who having in himself attained a solid and noble goodness, addresses all his powers to finding a clear road by which all men may be led into goodness. He first propounds in clearness the most important question of humanity, - how shall man by reason and by will become master of life?

Plato takes up the question after him, and follows it with an intellect unequaled in its imaginative flight. Plato lighted the fire which has burned high in the enthusiasts of the spirit, the mystics, the dreamers, the idealists.

Aristotle confined himself to the homelier province where demonstration is possible, and laid the foundation of logic and of natural science.

Lucretius resolutely puts away from him the whole pageant of fictitious religion. He scouts its

terrors, and scorns to depend on unreal consolation. He addresses himself to the intellectual problem of the universe, and decides that all is ruled by material laws.

In Epictetus man reverts from the problem of the universe to the problem of the soul. The beauty of the Greek world has faded, the stern Roman world has trained its best spirits to live with resolute self-mastery. The mythologic gods are no longer worth talking about for serious men. But here is the great actual business of living, — it can be met in manly temper, and be made a scene of lofty satisfaction and serene tranquillity.

Epictetus was the consummate expression of that Stoic philosophy in which were blended the clearness of Greek thought and the austerity of the best Roman life. Stoicism reverted from all universe-schemes, spiritual or materialist, to the conduct of human life which Socrates had propounded as the essential theme. The Stoic affirmed that all good and evil reside for man in his own will, and that simply in always choosing the right rather than the wrong he may find supreme satisfaction. Epictetus expresses this in the constant tone of heroism and victory. In the more feminine nature of Marcus Aurelius the same ideas yield a beautiful fidelity along with a habitual sadness.

Stoicism was the noblest attainment of the Greek-Roman world. It was a clear and fearless application of reason to human life, with little attempt to solve the mystery of the universe. It