hearts. In the instance I gave of one man going surety for another, did the accuser lose? Or must we in this case also, if we wish to avoid a contradiction, really assume a personification after Kant's fashion, and be driven to view objectively as another person that voice whose deliverance would have been those terrible words: “A fool's piece of work!”?

A sort of Mercury, forsooth, in living flesh? Or perhaps a prosopopoeia of the ??t?? (cunning) recommended by Homer (Il. xxiii. 313 sqq.)? But thus we should only be landed, as before, on the broad path of superstition, aye, and pagan superstition too.

It is in this passage that Kant indicates his Moral Theology, briefly indeed, yet not without all its vital points. The fact that he takes care, not to