DARWIN ON THE ORIGIN OF CONSCIENCE. 125 



Frederick Harrison here has talked of the eternity 

 of the tabor. Adopting the principles of the Nirvana 

 of the Brahmins, he has affirmed that an eternity of 

 conscious self-existence can be only torture. " A 

 mystical and inane ecstasy," he says, " is an appropri- 

 ate ideal for a paradise of negations, and this is the 

 orthodox view ; but it is not a high view." (Nine- 

 teenth Century, October, 1877.) 



But Schb'berlein, unabashed in the company of 

 German learning, replies, "When the soul has 

 reached its perfection in God it will need at once to 

 enter upon a course of untrammelled holy activity, 

 even as God, whose image it is, himself eternally 

 ' works ; ' and to this creatural need of a field for 

 work, the world of nature offers the requisite scope." 



Our disputants having paced through the whole 

 night, the dawn now begins to cast its radiance on the 

 wall of Gottingen. Above the low German mead- 

 ows and in the trench at the foot of the wall lies a 

 tracery of morning vapor. The summit of the wall 

 is in sunlight. The lark is rising out of the fields. 

 Our spirits are carried up by its flight to the inquiry 

 whether we will adopt a higher or a lower philosophy, 

 that is, wideness or narrowness of outlook. This 

 comes to be the final question between the English 

 and the German learned men. All they in this group 

 who will not use the higher and the wider outlook 

 which divides man in a threefold way agree to take 

 physically a position symbolizing their attitude spir- 

 itually. Frederick Harrison walks down into the 

 trench under the fog. He is a positivist. He be- 



