doubts that Luna was simply a name of the moon; but so was likewise Lucina, both derived from lucere, to shine. Hecate, too, was an old name of the moon, the feminine of Hekatos and Hekatebolos, the far-darting sun; and Pyrrha, the Eve of the Greeks, was nothing but a name of the red earth, and in particular of Thessaly. This mythological disease, though less virulent in modern languages, is by no means extinct.

During the middle ages the controversy between Nominalism and Realism, which agitated the church for centuries, and finally prepared the way for the Reformation, was again, as its very name shows, a controversy on names, on the nature of language, and on the relation of words to our conceptions on one side, and to the realities of the outer world on the other. Men were called heretics for believing that words such as justice or truth expressed only conceptions of our mind, not real things walking about in broad daylight.

In modern times the science of language has been called in to settle some of the most perplexing political and social questions. "Nations and languages against dynasties and treaties," this is what has remodelled, and will remodel still more, the map of Europe; and in America comparative philologists have been encouraged to prove the impossibility of a common origin of languages and races, in order to justify, by scientific arguments, the unhallowed theory of slavery. Never do I remember to have seen science more degraded than on the title-page of an American publication in which, among the profiles of the different races of man, the profile of the ape was made to look more human than that of the negro.

Lastly, the problem of the position of man on the threshold between the worlds of matter and spirit has of late assumed a very marked prominence among the problems of the physical and mental sciences. It has absorbed the thoughts of men who, after a long life spent in collecting, observing, and analysing, have brought to its solution qualifications unrivalled in any previous age; and if we may judge from the greater warmth displayed in discussions ordinarily conducted with the calmness of judges and not with the passion of pleaders, it might seem, after all, as if the great problems of our being, of the true nobility of our blood, of our descent from heaven on earth, though unconnected with anything that is commonly called practical, have still retained a charm of their own-a charm that will never lose its power on the mind, and on the heart of man. Now, however much the frontiers of the animal kingdom have been pushed forward, so that at one time the line of demarcation between animal and man seemed to depend on a mere fold in the brain, there is one barrier which no one has yet ventured to touch-the barrier of language. Even those philosophers with whom penser c'est sentir*, who reduce all thought to feeling, and maintain that we share the faculties which are the productive causes of thought in common with beasts, are bound to

* "Man has two faculties, or two passive powers, the existence of which is generally acknowledged; 1, the faculty of receiving the different impressions caused by external objects, physical sensibility; and 2, the faculty of preserving the impressions caused by these objects, called memory, or weakened sensation. These faculties, the productive causes of thought, we have in common with beasts. . . . . . Everything is reducible to feeling.”— Helvetius.

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confess that as yet no race of animals has produced a language. Lord Monboddo, for instance, admits that as yet no animal has been discovered in the possession of language, "not even the beaver, who of all the animals we know, that are not, like the orang-outangs, of our own species, comes nearest to us in sagacity."

Locke, who is generally classed together with these materialistic philosophers, and who certainly vindicated a large share of what had been claimed for the intellect as the property of the senses, recognized most fully the barrier which language, as such, placed between man and brutes. "This I may be positive in," he writes, "that the power of abstracting is not at all in brutes, and that the having of general ideas is that which puts a perfect distinction between man and brutes. For it is evident we observe no footsteps in these of making use of general signs for universal ideas; from which we have reason to imagine that they have not the faculty of abstracting or making general ideas, since they have no use of words or any other general signs.”

If, therefore, the science of language gives us an insight into that which, by common consent, distinguishes man from all other living beings; if it establishes a frontier between man and the brute, which can never be removed, it would seem to possess at the present moment peculiar claims on the attention of all who, while watching with sincere admiration the progress of comparative physiology, yet consider it their duty to enter their manly protest against a revival of the shallow theories of Lord Monboddo.

But to return to our survey of the history of the physical sciences. We had examined the empirical stage through which every science has to pass. We saw that, for instance, in botany, a man who has travelled through distant countries, who has collected a vast number of plants, who knows their names, their peculiarities, and their medicinal qualities, is not yet a botanist, but only a herbalist, a lover of plants, or what the Italians call a dilettante, from dilettare, to delight. The real science of plants, like every other science, begins with the work of classification. An empirical acquaintance with facts rises to a scientific knowledge of facts as soon as the mind discovers beneath the multiplicity of single productions the unity of an organic system. This discovery is made by means of comparison and classification. We cease to study each flower for its own sake; and by continually enlarging the sphere of our observation, we try to discover what is common to many and offers those essential points on which groups or natural classes may be established. These classes again, in their more general features, are mutually compared; new points of difference, or of similarity of a more general and higher character, spring to view, and enable us to discover classes of classes, or families. And when the whole kingdom of plants has thus been surveyed, and a simple tissue of names been thrown over the garden of nature; when we can lift it up, as it were, and view it in our mind as a whole, as a system well defined and complete, we then speak of the science of plants, or botany. We have entered into altogether a new sphere of knowledge where

the individual is subject to the general, fact to law; we discover thought, order, and purpose pervading the whole realm of nature, and we perceive the dark chaos of matter lighted up by the reflection of a divine mind. Such views may be right or wrong. Too hasty comparisons, or too narrow distinctions, may have prevented the eye of the observer from discovering the broad outlines of nature's plan. Yet every system, however insufficient it may prove hereafter, is a step in advance. If the mind of man is once impressed with the conviction that there must be order and law everywhere, it never rests again until all that seems irregular has been eliminated, until the full beauty and harmony of nature has been perceived, and the eye of man has caught the eye of God beaming out from the midst of all His works. The failures of the past prepare the triumphs of the future.

Thus, to recur to our former illustration, the systematic arrangement of plants which bears the name of Linnæus, and which is founded on the number and character of the reproductive organs, failed to bring out the natural order which pervades all that grows and blossoms. Broad lines of demarcation which unite or divide large tribes and families of plants were invisible from his point of view. But in spite of this, his work was not in vain. The fact that plants in every part of the world belonged to one great system was established once for all; and even in later systems most of his classes and divisions have been preserved, because the conformation of the reproductive organs of plants happened to run parallel with other more characteristic