forces, and includes many spiritual and moral functions.
The material world, as conceived in the first instance, had not that clear abstractness, nor the spiritual world that wealth and interest, which they have acquired for modern minds. The complex reactions of man’s soul had been objectified together with those visual and tactile sensations which, reduced to a mathematical baldness, now furnish terms to natural science. Mind then dwelt in the world, not only in the warmth and beauty with which it literally clothed material objects, as it still does in poetic perception, but in a literal animistic way; for human passion and reflection were attributed to every object and made a fairy-land of the world. Poetry and religion discerned life in those very places in which sense and understanding perceived body; and when so much of the burden of experience took wing into space, and the soul herself floated almost visibly among the forms of nature, it is no marvel that the poor remnant, a mass of merely personal troubles, an uninteresting distortion of things in individual minds, should have seemed a sad and unsubstantial accident. The inner world was all the more ghostly because the outer world was so much alive.
This movement of thought, which clothed external objects in all the wealth of undeciphered dreams, has long lost its momentum and yielded to a contrary tendency. Just as the hypostasis of some terms