are reënforced by an apparent agapasm in the history of thought, the two propositions will lend one another mutual aid. The reader will, I trust, be too well grounded in logic to mistake such mutual support for a vicious circle in reasoning. If it could be shown directly that there is such an entity as the "spirit of an age" or of a people, and that mere individual intelligence will not account for all the phenomena, this would be proof enough at once of agapasticism and of synechism. I must acknowledge that I am unable to produce a cogent demonstration of this; but I am, I believe, able to adduce such arguments as will serve to confirm those which have been drawn from other facts. I believe that all the greatest achievements of mind have been beyond the powers of unaided individuals; and I find, apart from the support this opinion receives from synechistic considerations, and from the purposive character of many great movements, direct reason for so thinking in the sublimity of the ideas and in their occurring simultaneously and independently to a number of individuals of no extraordinary general powers. The pointed Gothic architecture in several of its developments appears to me to be of such a character. All attempts to imitate it by modern architects of the greatest learning and genius appear flat and tame, and are felt by their authors to be so. Yet at the time the style was living, there was quite an abundance of men capable of producing works of this kind of gigantic sublimity and power. In more than one case, extant documents show that the cathedral chapters, in the selection of architects, treated high artistic genius as a secondary consideration, as if there were no lack of persons able to supply
