pointed and capable of movement," when he is honestly identified by his earmarks, and even to worship the original fire mist when that is properly shown to be our only Creator, Preserver, and bountiful Benefactor.

Meantime, as a late king of Naples was said to have erected the negation of God into a system of government, not a few eager investigators seem to have assumed it as a basis of science. And so we reach out by worship "mostly of the silent sort" toward the unknown and unknowable, the "reservoir of organic force, the single source of power," ourselves "conscious automatons" in whom "mind is the product of the brain"; thought, emotion, and will are but "the expression of molecular changes," to whom all speculations in divinity are a "disregard of the proper economy of time," and to whom, also, as one of them has declared, "earth is paradise," and all beyond is blank. But it was Mephistopheles who said:

"The little god of this world sticks to the same old way,

And is as whimsical as on creation's day;

Life somewhat better might content him,

But for the gleam of heavenly light which thou hast lent him.
He calls it Reason - thence his power 's increased
To be far beastlier than any beast.
Saving thy gracious presence, he to me
A long-legged grasshopper seems to be,
That springing flies and flying springs,
And in the grass the same old ditty sings.

Would he still lay among the grass he grows in!"

But even the man of theories might grant that the

scheme of one great, governing, guiding, loving, and holy God is a theory that works wonders in practice for those that heartily receive it, and is a conception of magnificence beside which even a Nebular Hypothesis with all its grandeur grows small. And the man of facts may as well recognize what Napoleon saw on St. Helena the one grand fact of the living power of Jesus Christ in history and to-day; a force that is mightier than all other forces; a force that all other forces have in vain endeavored to destroy or counteract or arrest; a force that has pushed its way against wit and learning and wealth and power, and the stake and the rack and the sword and the cannon, till it has shaped the master forces of the world, inspired its art, formed its social life, subsidized its great powers, and wields to-day the heavy battalions; a force that this hour beats in millions of hearts all over this globe with a living warmth beside which the love of science and art is cold and claminy. Surely it would be not much to ask for the docility to recognize such patent facts as these. And I must believe that any mind is fundamentally unhinged that despises the profoundest convictions of the noblest hearts, or speaks lightly of the mighty influence that has molded human events and has upheaved the world. It has in its arrogance cut adrift and swung off from the two grand foci of all truth, the human and the divine.

Of the several qualities - the wakefulness, precision, fullness, equipoise, and docility that form, in other words, the motion, edge, weight, balance, and direction

of the forged and tempered intellect, I might give many instances. Such men as Thomas Arnold and Mr. Gladstone instantly rise to the thoughts — the one by his truth-seeking and truth-finding spirit molding a generation of English scholars, the other carrying by the sheer force of his clear-cut intellect and magnanimous soul the sympathies of a great nation and the admiration of Christendom. But let me rather single out one name from the land of specialties and limitations, Barthold George Niebuhr, the statesman and historian. Not perfect, indeed, but admirable. See him begin in his early youth by saying, "I do not ask myself whether I can do a thing; I command myself to do it." Read the singular sketch of his intellectual gymnastics at twenty-one, spurring himself to "inward deep voluntary thought," "guarding against society and dissipation," devoting an hour each day to clearing up his thoughts on given subjects, and two hours to the round of physical sciences; exacting of himself "an extensive knowledge of the facts" of science and history; holding himself alike accountable for minute "description," "accurate definitions," "general laws," "deep reflection," and "distinct consciousness of the rules of my moral being," together with what he calls the holy resolve more and more to purify my soul, so that it may be ready at all times to return to the eternal source." How intensely he toiled to counteract a certain conscious German onesidedness of mind, visiting England to study all the varied phenomena of its robust life; and yet writing

home from London, at twenty-two: "I positively shrink from associating with the young men on account of their unbounded dissoluteness." His memory, not inferior to that of Macaulay or Scaliger, he made strictly the servant of his thinking. Amid all the speculative tendencies of Germany he became a man of facts and affairs. Overflowing with details, he probed the facts of history to the quick, and felt for its heart. Fertile in theory, he preserved the truth of science so pure as "in the sight of God" not "to write the very smallest thing as certain of which he was not fully convinced," nor to overstrain the weight of a conjecture, nor even to cite as his own the verified quotation he had gained from another. Practicing on his own maxim to " open the heart to sincere veneration for all excellence" in human act and thought, not even his profound admiration for the surpassing genius of Goethe could draw him into sympathy with the heartlessness and colossal egoism of his later career. In the midst of public honors he valued more than all his delightful home and literary life, and his motto was Tecum habita. Surrounded by pyrrhonism and bent by the nature of his studies toward skeptical habits, how grandly he recovered himself in his maturity, and said: "I do not know what to do with a metaphysical god, and I will have none but the God of the Bible who is heart to heart with us. My son shall believe in the letter of the Old and New Testaments, and I shall nurture in him from his infancy a firm faith in all that I have lost or feel uncertain about." And his last

written utterance, signed "Your old Niebuhr," contains a lament that "depth, sincerity, originality, heart, and affection are disappearing," and that "shallowness and arrogance are becoming universal." After all allowances for whatever of defect, one can well point to such a character as an illustrious example of true and manly culture.

Shall I say that such a culture as I have endeavored to sketch, it is and will be the aim of Dartmouth College to stimulate? I cannot at the close of this discourse compare in detail its methods with the end in view, and show their fitness. The original and central college is surrounded by its several departments, partly or wholly professional, each having its own specialty and excellence. The central college seeks to give that rounded education commonly called liberal, and to give it in its very best estate. It will aim to ingraft on the stock that is approved by the collective wisdom of the past all such scions of modern origin as mark a real progress. By variety of themes and methods it would stimulate the mental activity, and by the breadth of its range it would encourage fullness of material, both physical and metaphysical, scientific and historic. It initiates into the chief languages of Europe. By the close, protracted concentration of the mathematics, by the intuitions, careful distinctions, and fundamental investigations of intellectual and ethical science, and by the broad principles of political economy, constitutional and international law, as well