for them their duty, to give them the heart to do it, and to point out to them such things in the real world as shall help them to be steadfast in their devotion to duty. When people pray that they may be made happy, they still desire to learn what they are to do in order to become happy. When saints of any creed look up to their God as their only good, they are seeking for guidance in the right way. The savages of whom we hear so much nowadays have indeed low forms of religion, but these religions of theirs still require them to do something, and tell them why it is worth while to do this, and make them more or less enthusiastic in doing it. Among ourselves, the poor and the lonely, the desolate and the afflicted, when they demand religious comfort, want something that shall tell them what to do with life, and how to take up once more the burdens of their broken existence. And the religious philosophers must submit to the same test that humanity everywhere proposes to its religions. If one tries to regulate our diet by his theories, he must have the one object, whatever his theory, since he wants to tell us what is healthful for us. If he tells us to eat nothing but snow, that is his fault. The true object of the theory of diet remains the same. And so if men have expressed all sorts of one-sided, disheartening, inadequate views of religion, that does not make the object of religious theory less catholic, less comprehensive, less definitely human. A man who propounds a religious system must have a moral code, an emotional life, and some theory of things to offer us. With less we cannot be content. He need
