measured by the verdict of the rest of experience. The difference between Philip drunk and Philip sober is the classic instance in corroboration. If merely 'feeling good' could decide, drunkenness would be the supremely valid human experience. But its revelations, however acutely satisfying at the moment, are inserted into an environment which refuses to bear them out for any length of time. The consequence of this discrepancy of the two criteria is the uncertainty which still prevails over so many of our spiritual judgments. There are moments of sentimental and mystical experience we shall hereafter hear much of them that carry an enormous sense of inner authority and illumination with them when they come. But they come seldom, and they do not come to every one; and the rest of life makes either no connection with them, or tends to contradict them more than it confirms them. Some persons follow more the voice of the moment in these cases, some prefer to be guided by the average results. Hence the sad discordancy of so many of the spiritual judgments of human beings; a discordancy which will be brought home to us acutely enough before these lectures end.
It is, however, a discordancy that can never be resolved by any merely medical test. A good example of the impossibility of holding strictly to the medical tests is seen in the theory of the pathological causation of genius promulgated by recent authors. "Genius," said Dr. Moreau, "is but one of the many branches of the neuropathic tree." "Genius," says Dr. Lombroso, "is a symptom of hereditary degeneration of the epileptoid variety, and is allied to moral insanity." "Whenever a man's life," writes Mr. Nisbet, "is at once sufficiently illustrious and recorded with sufficient fullness to be a subject of profit-