hen women on the other side of the world would not mourn for the
husbands and sons who died bravely in a common cause; and men, stinted
of bread, on one side of the world, heard of that willing loss and were
patient; a time when the soul of man was waking the pulses which had for
centuries been beating in him unheard, until their full sense made a new
life of terror or of joy._

'_What in the midst of that mighty drama are girls and their blind
visions? They are the Yea or Nay of that good for which men are enduring
and fighting. In these delicate vessels is borne onward through the ages
the treasure of human affections._'

Now here we come to solid ground at last. Here is an emphatic and frank
admission of all that I was urging in the last chapter; and the required
end of action and test of conduct is brought to a focus and localized.
It is not described, it is true; but a narrow circle is drawn round it,
and our future search for it becomes a matter of comparative ease. We
are in a position now to decide whether it exists, or does not exist. It
consists primarily and before all things in the choice by the individual
of one out of many modes of happiness--the election of a certain
'_way_,' in George Eliot's words, '_in which he will make his life
pleasant_.' There are many sets of pleasure open to him; but there is
one set, it is said, more excellent, beyond comparison, than the others;
and to choose these, and these alone, is what will give us part in the
holy value of life. The choice and the refusal of them is the Yea and
the Nay of all that makes life worth living; and is the source, to the
positivists, of the solemnity, the terrors, and sweetness of the whole
ethical vocabulary. '_What then are the alternative pleasures that life
offers_ me? _In how many ways am_ I _capable of feeling_ my _existence a
blessing? and in what way shall_ I _feel the blessing of it most
keenly_?' This is the great life-question; it may be asked indifferently
by any individual; and in the positivist answer to it, which will be the
same for all, and of universal application, must lie the foundation of
the positive moral system.

And that system, as I have said before, professes to be essentially a
_moral_ one, in the old religious sense of the word. It retains the old
ethical vocabulary; and lays the same intense stress on the old ethical
distinctions. Nor is this a mere profession only. We shall see that the
system logically requires