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same platform with the eminent President of the League, Dr. Douglas Hyde. Those who attend Mr. Yeat's lectures will hear an eloquent and fascinating account by a brilliant orator of the intellectual and literary revival in Ireland. The subjects upon which Mr. Yeats will lecture in America are:

I. The Intellectual Revival in Ireland.

II. The Theatre and What It Might Be.

III. The Heroic Literature of Ireland.

IV.

Poetry in the Old Time and in the New."

Mr. Yeats is the author of The Land of Heart's Desire, a dramatic idyll used in this country as the curtain raiser for In a Balcony when it was presented at the Academy of Music in Northampton. Other dramas are, The Countess Cathleen, Dairmuid and Grania, Where there is Nothing, The Hour Glass (in the North American Review, September, 1903), a small book of verse, The Wind among the Reeds, and a volume of prose criticism, Ideas of Good and Evil.

SOCIETY ELECTIONS

ALPHA SOCIETY

President, Brooke van Dyke 1904

Vice-President, Ruth Robinson Blodgett 1905

Alumnæ Secretary, Margaret Beauvais Mendell 1904
Secretary, Nancy Louise Lincoln 1905

Treasurer, Florence Spears Bannard 1905

Editor, Margaret Elmendorf Duryee 1904

PHI KAPPA PSI SOCIETY

President, Mary Emma Kimberly 1904
Vice-President, Helen Clarke 1905
Secretary, Genevieve Hall Scofield 1905
Treasurer, Bertha Benson Page 1905
Editor, Olive Chapin Higgins 1904

MATHEMATICAL CLUB

Vice-President, Ruth Alice Mills 1904
Secretary, Helen Sears Childs 1904
Treasurer, Margaret Elizabeth Sawtelle 1904

ORIENTAL SOCIETY

Executive, Alice Robson 1904

Secretary, Maria Louise Hixon 1904

Treasurer, Alice Margaret Holden 1905

CALENDAR

Nov. 11, Lecture by M. Michel. L'Art Contemporain, Puvis

Dec.

de Chavannes, etc.

14, Alpha Society.

16, Open Meeting of the Philosophical Society. Lecture by Prof. Hibben of Princeton University. Subject The Philosophy of the Enlightenment.

18, 3 P. M. Lecture by Mr. William Butler Yeats, President of the Irish National Theatre Society.

7 P. M., Chapin House Dance.

20, Recital by Mr. Charles Winter Wood, of Tuskegee

Institute.

21, Phi Kappa Psi Society.

24, Dannreuther Quartette Concert.

26, Thanksgiving Recess, from Wednesday, 12 M., to

Friday, 2 P. M.

1, Open meeting of Société Française.

5, Alpha Society.

9, Dewey-Hatfield House Play.

12, Phi Kappa Psi Society.

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Among those who laid the foundations of the temple of Greek philosophy, stood one called Herakleitos. Flourishing about 504-501 B. C., when the minds of men were just awakening to the belief, that in the natural world around them they could find answers to the questions, "What is the world?" and "What is man ?", he left the old traditional ground, and stood as it were on the site where the new temple was to be erected. He pointed to the earth with its flowing streams and growing vegetation, to the city where strife and death could be seen, to the sky above with the chasing clouds, and the glowing sun, and he felt himself to be the discoverer of an important truth, not yet unearthed by others who had viewed this same picture and propounded theories.

Certain fragments of the thoughts of Herakleitos have been handed down to us by the Christian writer, Hippolytos. These have been collected and translated by Mr. John Burnett, and although in some cases distorted by Hippolytos or the Stoics, are yet the best evidence of Herakleitos' philosophy.

That he felt himself superior to previous cosmologists and poets is seen in the following fragments.

"Of all whose discourses I have heard there is not one who

attains to understanding that wisdom is apart from all other things.'-Eyes and ears are bad witnesses to men if they have souls that understand not their language.-Homer should be turned out of their lists and whipped."

He asserted that personal inquiry was better than tradition in the following words: "Am I to prize these things above what can be seen and learned?" His discovery was the knowledge that wisdom is the perception of the underlying harmony of opposites, as follows:

"Wisdom is one thing. It is to know the thought by which all things are steered through all things." The Milesians, the forerunners of Herakleitos, had assumed a self-evident fact of change, and also believed in an underlying unity, but they had not harmonized the two ideas. Anaximander had even held that the opposites in nature were a form of injustice. But Herakleitos, although called the "weeping philosopher", took the optimistic view of change and strove to show the identity in all warring opposites. This view is seen in his cosmological ideas. He thought that the primary substance must be something out of which the diversified world could be made, and also something which would permit of its own nature, passing into everything else, while everything else in turn would pass into it. This would give a union of contrasts. His idea of the primary substance is summed up in his words:

"This order which is the same in all things no one of the gods or men has made; but it was ever, is now, and ever shall be an everliving Fire, fixed measures of it kindling and fixed measures going out."

From Diogenes Laertius one finds that Herakleitos' ideas concerning the formation of the world were as follows: Fire was the primary substance. All things were produced in exchange. for fire, took their rise from rarefraction and condensation, and were due to opposition; also all things were in flux like a river. He said, "You cannot step twice into the same river for fresh waters are ever flowing in upon you."6 And the world went upon an upward and downward path called change. Fire turned to water, water to earth, and earth to sea. Then sea turned

1 Fr. 18.

2 Fr. 4.

3 Fr. 119.

4 Fr. 13.

5 Fr. 19.

6 Fr. 41.

back again to fire and the process was repeated. He described this upward and downward path thus: "The transformations of fire are first of all sea (and half of sea is earth, and half storm cloud).1-Fire lives the death of earth, and air lives the death of fire; water lives the death of air, earth that of water."2

He regarded the seasons, rains and winds, and day and night, as due to different exhalations from the sun, which are the brightest and warmest body of flame. A bright exhalation when ignited in the circle of the sun produced day, and a preponderance of opposite exhalations, night. Summer was due to warmth from bright exhalations, and a multiplication of dark exhalations gave winter. That is, "God is day and night, winter and summer, war and peace, satiety and hunger, but he takes various shapes just as fire when it is mingled with different incenses is named according to the savor of the earth."1 He thought that heavenly bodies were bowl-shaped flame, and eclipses were caused by turning the bowl upward. Some of the bowls were nearer the earth than others. In all his cosmological ideas he emphasized the balance in the change. The upward path could not exist without the downward, and there must be measure for measure in all things. He treats of this in the following words:

"The Sun will not exceed his measure, if he does the Erynes, avenging handmaids of Justice, will find him."s

"Homer was wrong in saying 'would that strife might perish from among gods and men.'4 He did not see that he was praying for the destruction of the universe, for if his prayer were heard all things would pass away."4

"The harmonious structure of the world depends upon opposite tension like the bow and the lyre."

This same opposite tension of the nature world was to be found in man himself. He was composed of water, earth, and fire which alone was conscious. And the rudiments of distinction between soul and body are found in the words, "Corpses are fit to be cast out," and "Everliving fire."

1 Fr. 21.

2 Fr. 25.

8 Fr. 29.

4 Fr. 43.

5 Fr. 45.

6 Fr. 45.

7 Fr. 20.

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