and worship, as it was two and a half thousand years ago among the Greeks. But not the theatre of today with its indecent plots, its street-song melodies, its idiotic laughter and its semi-nudity, but a theatre where we will see in beautiful, corporate forms the passions struggling with the will, and personal greed conquered by the capability for self-denial, and where with every word and action, like a grand accompaniment, we will hear a continual reference to the collective existence and development of the human race. The unity of benevolence will succeed to the unity of worship. And what different emotions will be aroused in man by these future festivals of all humanity! The mysticism of the priest can not rival the clear, rational beauty of poetry. An intellect expands as it follows the scenes of human passion in some noble drama, while it remains passive during the mysterious symbols of a church service, with no reason nor meaning in it. The discourse of a scientist as he explains the phenomena of nature, the speech of some distinguished politician discussing the questions of the day in regard to the State and the commonwealth, have a much more vivid and direct interest for the listeners than the monotonous repetitions of the preacher, as he relates worn-out myths, and dilutes orthodox doctrines for his flock. The adoption of orphans by the community, the distribution of clothing and other presents among destitute children, testimonials of honor to deserving fellow-citizens on suitable occasions in the presence of the public, accompanied by songs and music and carried on with order and dignity—such observances as these would surely give each participant a very different idea of the mutual duties and responsibilities of citizens and men and of their unity, due to the ties of mutual interests and privileges, in short, of their solidarity, than dipping their dirty fingers simultaneously into a basin of
