ect his inmost personality. If the moon could raise the tides, she could assuredly cause an ebb and flow in the fluids of the human body, and how could men and women expect to resist the stress and suction of those tremendous streams of power that played upon the earth from the network of great distant suns? Times and seasons, now known as feast-days and the like, were likewise of significance. There were moments, for instance, in the “ceremony” of the heavens when it was possible to see more easily in one direction than in another, when certain powers, therefore, were48 open and accessible. The bridges then were clear, the channels open. A revelation of intenser life—from the universe, from a star, from mountains, rivers, winds or forests—could then steal down and leave their traces in the heart and passion of a human being. For, just as there is a physical attitude of prayer by which the human body invites communion, so times and seasons were attitudes and gestures of that greater body of Nature when results could be most favourably expected.

It was all very bewildering, very big, very curious; but if I protested that it merely meant a return to the unreasoning superstitious days of Nature Magic, there was something in me at the same time that realised vital, forgotten truth behind it all. Cleansed and scientific, Julius urged, it must return into the world again. What men formerly knew by feeling, an age now coming would justify and demonstrate by brain and reason. Touch with the universe would be restored. We should go back to Nature for peace and power and progress. Scientific worship would be known.

Yet by worship he meant not merely kneeling before an Ideal and praying eagerly to resemble it; but approaching a Power and acquiring it. What heat in itself may be we do not know; only that without it we collapse into inert particl