of our fate lies not out in the wide world but that it is enclosed in the inner self, within the unknown quantity which we designate as our soul. The visible life, according to this modern prophet of mysticism, obeys the invisible; happiness and unhappiness flow exclusively from the inner sources.
Maeterlinck's speculations, despite their medieval provenience, have a practical orientation. He firmly believes that it is within the ability of mankind to raise some of the veils that cover life's central secret. In unison with some other charitable students of society, he holds to the faith that a more highly spiritualized era is dawning, and from the observed indications he prognosticates a wider awakening of the sleepbound soul of man. And certainly some of the social manifestations that appeared with cumulative force during the constructive period before the war were calculated to justify that faith. The revival of interest in the metaphysical powers of man which expressed itself almost epidemically through such widely divergent cults as Theosophy and Christian Science, was indubitable proof of spiritual yearnings in the broader masses of the people. And it had a practical counterpart in civic tendencies and reforms that evidenced a great agitation of the social con-
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