energy has gone over into a controlling arrangement of resisting elements, and made them overtly to express the plan as now an existing thing. Subjective thinkingenergy, supplemented by subjective willing-energy, has been put into essentially objective materials, and the product is an objective existence in common for all intelligences. But still further one may trace the growth of a grain of wheat from its first germinating to its perfect maturing, and while the insight of reason will detect a thought diffused through the organism of the plant, yet has not the subjective thinking put the idea into the plant, nor has the subjective will supplemented the thinking, and forced the component elements to their outward expression of the hidden idea which the seed originally contained.

Here, then, are three different processes of thought, and all have the complete comprehension of their manifold parts in one, and are each thus a true knowing. The first has no other energy than the subjective thinking, and is pure thought only. The second has the energy of the subjective thinking; but another subjective energy than thinking, even an executive willing, must overcome the resisting energy already in the elements, and arrange them according to the thought, and the product is an artificial thing. The third has the ideal thought as seen already in the object, and which has been put there by a power in nature itself that has built up the outer object by the inner working of its own forces, and is thus a natural thing. But while all these have true science, whether of thought or thing, inasmuch as all have the many comprehended in a single, yet can these objects be known as created only in a qualified sense, except in the last case, which is a true creation. The pure thought is a creation only as we say a creation of the imagination, or the creation of genius; the artificial thing is a creation only as a construction from created materials; but the natural thing, though in its generations a propagated thing, is truly a created thing, and all its energies of elemental material, and organizing instinct according to original type, are product of absolute thought and will first springing into

being from the one All-Creating Source.-Creator and Creation.

h

IGGINSON, THOMAS WENTWORTH, an Ameri

can biographer and historian; born at Cambridge, Mass., December 22, 1823. He was educated at Harvard University and Divinity School, and in 1847 became pastor of a Congregational church at Newburyport. He retained this pastorate for three years. From 1852 to 1858 he had charge of a free church in Worcester. He then devoted himself to literature. He was from the first an active participant in the Anti-Slavery agitation, aided in organizing parties of Free-State settlers in Kansas, and served as brigadier-general in the Free-State forces. During the Civil War he served in a Massachusetts regiment, and as colonel of the 33d United States colored troops, the first regiment of slaves mustered into the United States service. He was a member of the Massachusetts Legislature in 1880-81, and from 1881 to 1883 a member of the State Board of Education. Among his works, some of which are collections from his papers in periodicals, are Out-Door Papers (1863); Malbone: an Oldport Romance (1869); Army Life in a Black Regiment (1870); Atlantic Essays (1871); Oldport Days (1873); Young Folks' History of the United States (1875); History of Education in Rhode Island (1876); Young Folks' Book of American Explorers (1877); Short Studies of American Authors (1879); Common Sense About Women (1881); Life of Margaret Fuller Ossoli (1884); Larger History of

the United States (1885); The Monarch of Dreams (1886); Hints on Writing and Speech-making (1886); Women and Men (1887). He has translated the Complete Works of Epictetus (1865), and has edited The Harvard Memorial Biographies (1866), and Brief Biographies of European Statesmen (1875-77).

Mr. Higginson was appointed State Military and Naval Historian in 1889. His later works include Travelers and Outlaws (1889); The Afternoon Landscape (1890); The New World and the New Book (1891); Concerning All of Us (1892); English History for American Readers (1893); Such as They Are: Poems (1893); Cheerful Yesterdays (1898); Old Cambridge (1899); Contemporaries (1900); Life of Longfellow (1902); and Life of Whittier (1903).

A PURITAN SUNDAY MORNING.

It is nine o'clock upon a summer Sunday morning, in the year sixteen hundred and something. The sun looks down brightly on a little forest settlement, around whose expanding fields the great American wilderness recedes each day, withdrawing its bears and wolves and Indians into an ever remoter distance - not yet so far removed but that a stout wooden gate at each end of the village street indicates that there is danger outside. It would look very busy and thriving in this little place, to-day, but for the Sabbath stillness which broods over everything with almost an excess of calm. Even the smoke ascends more faintly than usual from the chimneys of these numerous log-huts and these few framed houses, and since three o'clock yesterday afternoon not a stroke of this world's work has been done. Last night a Preparatory Lecture was held, and now comes the consummation of the whole week's life, in the solemn act of worship. In which settlement of the Massachusetts Colony is the great ceremonial to pass before our eyes? If it be Cambridge