er, and they cease precisely together--otherwise the patient
would drink more. The black and yellow gonfalon of Lucifer is
indispensable in any spiritual picture." Thus do truth's two
components seem to balance, vibrating across the centre of
indifference; "being and non-being have equal value and cost," and
"mainly are convertible in their terms." [6]

This sounds radically monistic; and monistic also is the first account
of the Ether-revelation, in which we read that "thenceforth each is
all, in God. . . . The One remains, the many change and pass; and
every one of us is the One that remains."

II

It seems to me that any transcendental idealist who reads this article
ought to discern in the fragmentary utterances which I have quoted thus
far, the note of what he considers the truer dialectic profundity. He
ought to extend the glad hand of fellowship to Mr. Blood; and if he
finds him afterwards palavering with the enemy, he ought to count him,
not as a simple ignoramus or Philistine, but as a renegade and relapse.
He cannot possibly be treated as one who sins because he never has
known better, or as one who walks in darkness because he is
congenitally blind.

Well, Mr. Blood, explain it as one may, does turn towards the darkness
as if he had never seen the light. Just listen for a moment to such
irrationalist deliverances on his part as these:--

"Reason is neither the first nor the last word in this world. Reason
is an equation; it gives but a pound for a pound. Nature is excess;
she is evermore, without cost or explanation.

'Is heaven so poor that _justice_
Metes the bounty of the skies?
So poor that every blessing
Fills the debit of a cost?
That all process is returning?
And all gain is of the lost?'

Go back into reason, and you come at last to fact, nothing more--a
given-ness, a something to wonder at and yet admit, like your own will.
And all these tricks for logicizing originality, self-relation,
absolute process, subjective contradiction, will wither in the breath
of the mystical tact; they will swirl down the corridors before the
besom of the everlasting Yea."

Or again: "The monistic notion of a oneness, a centred wholeness,
ultimate purpose, or climacteric result of the world, has wholly given
way. Thought evolves no longer a centred whole, a One, but rather a
numberless many, adjust it how we will."

Or still again: "The pluralists have talked philosophy to a
sta