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The Incarnate Purpose




  The
  Incarnate Purpose

  Essays on the Spiritual Unity of Life

  By
  G. H. Percival

  London
  Williams & Norgate
  14 Henrietta Street, Covent Garden
  1908




Contents


  CHAP.                                  PAGE

  1. THE SPIRIT OF TRUTH                    1

  2. THE EVIDENCE OF THINGS UNSEEN         21

  3. THE ALCHEMY OF LOVE                   48

  4. THE HERITAGE OF PAIN                  65

  5. THE VESTURE OF GOD                    91

  6. SPIRITUAL CORRESPONDENCE             122




The Incarnate Purpose




I

THE SPIRIT OF TRUTH


THERE exists in certain religious circles the idea that criticism of
Christian doctrine is an undesirable thing, because indicative of a
spirit of irreverence and faithlessness that is at variance with the
fundamental principles of Christianity. According to Catholic teaching,
the Church is founded upon divine revelation, to doubt the reality of
which is to question the truth of the Word of God. It is not to be
supposed that the finite understandings of men can fathom the infinite
mysteries of God. Does not the conception that it _is_ possible for the
divine truths of religion to be comprehended by means of the same
evidential methods adopted in the acquisition of secular knowledge,
imply a practical denial of the existence of a supreme God, since the
creature would thus be made to appear as equal in wisdom and power with
the Creator?

Most seekers after the Word of God meet at one time or other with some
such argument against the propriety of their endeavours to obtain
evidence of the intrinsic truth of Christian teaching. But the charge of
irreverence brought against honest inquiry is powerless to affect the
belief, held by many educated men and women, that a pure desire to know
and to do the will of God necessitates the exercising of intellectual as
well as of spiritual faculties, in order that what is true in the
teaching offered to them in the name of Christ may be separated from
what is false, to the greater glory of God and to the furthering of the
divine purpose of Life.

Hostility towards criticism of religious doctrine appears to all
impartial minds to be not only of doubtful service to the cause of
Religion as a whole, but also to cast discredit on the ability of any
particular creed to sustain an examination in detail of its articles. In
an era when most things touching the health and general well-being of
men are subjected to critical inquiry, it would be strange if their
spiritual welfare should escape remark. Science has much to say about
the food we eat, the clothes we wear, the habits of our daily lives; and
we listen to what is said with due respect, because we know the aim of
Science to be the improvement of the conditions of life through the
elimination of error and harmful prejudice from the paths of progress;
and because, by regulating our conduct by the reasonable principles
recommended, we may contribute towards the amelioration of those
conditions under which future generations of men will enter upon their
inheritance of the earth. Is the authority claimed and exercised by the
Church over the souls and minds of men to be unquestioned? Is the
training of spiritual consciousness less important than the education
and nourishment of the body? Scientific criticism may not be perfect,
or its judgments infallible; but such as it is to-day, why may not its
methods be applied to the elimination of falsehood and ignorance from
things religious as well as from things secular?

The acquisition of knowledge has afforded throughout recorded history a
perpetual basis for controversy on all matters which have excited
sufficient interest or curiosity to command serious attention. It is
difficult to think of any so-called natural phenomenon that has not at
one time or other given rise to critical investigation, pursuit of which
has sharpened the perceptions and widened the understandings of those
whose energies have been engaged, and has thus contributed towards
elucidation of the controverted subject. Especially is this remarkable
in the declared differences between the exponents of scientific and
religious doctrine. By reason of an intimate concern with the affairs of
men, the methods of acquiring and imparting knowledge employed by the
authoritative instructors of sacred and secular consciousness, offer an
open field for controversy and challenge the criticism of all thinking
persons. It will be admitted that the manner in which discussion is
carried on, no less than the character of the conclusions arrived at,
exerts an educative influence upon all questions of contemporary
interest, so that, apart from the elucidation of Truth (which is the
ideal end of controversy, but rarely its immediate outcome), an
examination of the merits of conflicting opinions, or, in other words, a
criticism of opposing opinions, would appear desirable if only as
prefatory to the attainment of a more complete comprehension of the
matter under dispute. The ultimate value of all such controversy is to a
large extent determined by criticism, which acts as a salutary check on
the tendency of most disputants to devote more attention to the question
of who is right than of what is true; and where discussion is unattended
by such restraint, a certain vagueness of purpose and procedure is apt
to seduce controversy from the path of rectitude into a ramble among the
byways of personal prejudice, which argues ill for the elucidation of
the original subject under dispute.

But in considering the utility of controversy between the exponents of
scientific and religious doctrine, it should be borne in mind that a
victory accruing to either disputant can be of tentative value only
unless and until its permanent worth be certified by course of time to
be indeed demonstrated evidence of intrinsic verity. Until this is so
proven the last word has not been said, although the path towards a more
complete settlement of the point at issue may have been in some measure
cleared of an impeding refuse of erroneous ideas and prejudices.
Therefore verdicts determining the merits of conflicting opinions
relating to abstract or speculative thought can rarely be regarded as
final, and it appears unreasonable for either priest or scientist to
resent as an outcome of controversial differences an issue favourable
to his opponent, since only in the event of a subsequent endorsement of
its intrinsic truth by inclusion in the commonly accepted facts of
natural knowledge can the ruling of the judgment remain in force.
Therefore, since the avowed object of both disputants is the elucidation
of Truth, which process necessitates a concomitant elimination of
Falsehood, neither priest nor scientist should resent such a
satisfactory outcome of their contentions. For if the results of
controversial criticism be not endorsed by the course of time, but are
shown instead to be errors of judgment, rectifiable by succeeding
generations of men whose advance in power of discernment is attested by
the ability to eradicate from doctrine errors hitherto undemonstrable as
such, the justification of controversy is even so sufficiently proven,
inasmuch as its employment has brought about an expurgation of
Falsehood, which accomplishment is, in the dual interests of Science and
Religion, as important as the affirmation and confirmation of Truth.

A retrospective view of religious and scientific doctrine does indeed
reveal controversy, accompanied by criticism, as a considerable factor
in the evolution of knowledge, and its employment is clearly
recognisable as a means of expurgating much that was false in ideas held
in former days. It is reasonable to suppose that the same drastic spirit
of controversial criticism so apparent in the past and so active in the
present, will continue to operate in the future. But an examination of
the controversial methods exercised to-day shows a remarkable change of
tactics from those in use, say two hundred years ago--a change that is
the direct result of the displacement of ancient weapons of war by
modern arms. Evidence has supplanted the use of subtle verbal argument
and carefully constructed syllogisms, whose premises were frequently
contrived to corroborate foregone conclusions--a method not compatible
with that earnest desire for truth above all things which is the
war-cry of modern times. Evidence is everywhere proclaimed as the proper
test for truth; and he who enters the field of controversy to-day,
whether he be the champion of scientific or of religious doctrine, must,
if he wish to obtain a serious hearing, come equipped with evidence of
the truth of what he propounds, and with evidence of the falsehood of
what he refutes.

This change in the method of controversial criticism affects all
branches of learning, and is gradually bringing about a reform in
educational matters that bids fair to shake the foundations of many
lines of long-established conventional thought. Nowhere is the change
more apparent than in the working of our schools. A child is no longer
punished for asking the reason of what he is taught; lessons learnt by
rote are a disgrace alike to schoolmaster and scholar. It is not the
pupil who is impertinent in demanding, but the teacher who is
inefficient and culpable if he cannot supply satisfactory evidence of
the truth, the reality, the reason of his instruction. The kindergarten
system; the elaborate construction of object-lessons contrived by means
of illustration to exercise the child's reasoning faculties; the nature
study, so swiftly establishing its place in the national curricula--all
these are the outcome of the demand for evidence as the proper test of
supposed truth, and are significant of the spirit of the age. Young
people are encouraged to think for themselves; to accept authority only
when there is evidence forthcoming of its right to be so acknowledged;
to look for evidential testimony of all that they are called upon to
receive as facts.

Upon the subject of education, Science and Ecclesiasticism are now
engaged in what, seen in the light of after days, may well appear as one
of the most important controversies of the age. And it is upon the very
question of the fitness of evidence as a legitimate test of truth,
especially with regard to the suitability of its application to
religious as well as to secular instruction, that the chief difference
turns. While Science, convinced of the efficacy of evidential testimony,
employs the principle as a weapon of attack and defence in controversial
warfare, the ambiguous attitude of Ecclesiasticism towards a similar
mode of procedure places her at a hopeless disadvantage against her
antagonists, deprives her of influence in most matters of intellectual
importance, and stamps her as a deterring factor in the progress of the
world. What fighting power, equipped with obsolete weapons of the
eighteenth century, would be justified in hoping to meet with success in
an engagement with a foe who carried modern arms?

If children are taught to regard evidence as a proper test of truth in
matters of secular interest, and to disregard that principle in
connection with their religious instruction, it follows as a matter of
course that a line of distinction must be drawn between secular and
religious education. It is regrettable that, interwoven as the two
elements have been for centuries in the training of children, their
division now seems necessary and imminent. Had they continued to work
harmoniously together, the present differences between scientific and
ecclesiastical methods of instruction might have been averted. But it is
lamentably evident that in adopting an attitude of disapproval towards
criticism of her articles, the Church is bringing about a division in
educational matters that is becoming more and more pronounced. What
kingdom divided against itself can stand? How can we expect to train our
children in the ways of Truth if we give them no consistent standard for
estimating what is true? How dare we hope to rear a generation worthy of
its inheritance of nearly twenty centuries of established Christianity,
when we formulate a religious standard of integrity in opposition to
that of the secular knowledge of the world?

But it is not only over the Education Question that Science and
Ecclesiasticism are virtually at war, although the conflicting
principles underlying this controversial difference are illustrated by
that dispute. It is not only children who suffer bewilderment by being
asked to reconcile irreconcilable elements in their education. Both
Science and the Catholic Church profess to be searchers after and
upholders of Truth, yet year by year a chasm between them widens as
their fundamental differences in procedure become defined; and year by
year the number of honest thinkers who cease to regard themselves as
members of the Church, or as under her authority, increases. So long as
Ecclesiasticism continues to maintain an attitude of resentment towards
criticism of religious doctrine, so long must this exodus of
intelligence from the Church induce a practical development of the
Christian ideals outside ecclesiastical circles.

It cannot be too vigorously affirmed that criticism of the pretensions
of Ecclesiasticism is not necessarily an attack upon Christianity.
Scientific research has never harmed or demolished the truth in
doctrine attributed to Christ. Indeed, the simplicity and beauty of His
teaching (in so far as this can be ascertained from a careful study of
the Gospels) never shines so convincingly, and never exerts greater
influence for good upon mankind, than when, under rational criticism, it
is freed in some measure from the accumulation of centuries of
superstitious ideas too long supported by the approval of
Ecclesiasticism. Science has no quarrel with Christianity as such. A
Christian Church, cleansed from all that obscures and dishonours
Truth--a Church devoted to the practical furtherance of the ideals
contained in Christ's Gospel of Love--would always have the ready help
and support of Science. It is not from the Gospel of Love that men turn
away to-day, but from dogmas antagonistic to reason, substituted for
that gospel and taught by the Church as Truth in the name of Christ. It
is not out of a spirit of irreverence that men demand evidence of the
truth of what the Church offers them as Christian doctrine, but from an
earnest desire to be faithful to that ideal of Truth which is surely the
religious, as well as the secular, glory of life.

The figure of Christ stands as the centre of certain axioms professedly
conducive to a right understanding of life and the right conduct of men,
and He drew to Himself as supporters of His doctrine all sorts and
conditions of men who became more or less imbued with the ideas of their
Master. The accounts of His three years' mission which have come down to
us in the present forms of the Gospels may or may not truly report His
actual sayings and doings, and may or may not contain doctrine actually
taught by Him. What is written, or by whom written, matters less than an
assurance of its intrinsic truth when such is interpreted as doctrine
applicable to the spiritual needs of men to-day. All that is true in the
writings connected with the mission of Christ requires no miraculous
accompaniment to demonstrate its truth: the only requisite standard by
which its verity should be tested is that afforded from generation to
generation by the current standard of knowledge. Is not the application
of scientific methods of criticism to that grand conception of life and
its responsibilities which we associate with the name of Christ, the
highest compliment we can pay to His memory? For whether He really spoke
certain words, did certain deeds, and taught certain doctrines, as in
the Gospels He is reported to have done; whether He shared the errors of
His age and is directly responsible for the introduction of teaching
that is incompatible with known scientific facts; or whether He has not,
perhaps, been made the scapegoat for the ignorance of those who came
after Him--are questions of insignificant importance compared with the
necessity for eliminating falsehood, by whomsoever spoken or written,
from doctrine put forth as spiritual truth for thinking men of to-day.

In the estimation of many educated and unprejudiced persons, the fabric
of Church government seems to have its origin in the perverted
imaginations of men rather than in the ethical teaching of Christ, so
far as this can be ascertained by a careful study of the books
constituting the New Testament. Considering the discrepancies in the
various sayings and doings of Christ as reported by the authors of those
several books, the solution of the question as to what He really said
and did becomes very difficult, and is complicated in all branches and
phases of the history of the Christian Faith by subsequent accretions,
finding their origins in the superstitions of the age, and for which no
reasonable warrant seems to exist. We have, therefore, in an endeavour
to reconcile the teaching of the Church with the supposed teaching of
Christ, to fall back on the internal evidence of the intrinsic truth
contained in His accepted sayings and doings. Acceptance of these as
true occurrences depends upon how far they are consistent with
established scientific facts. Truth is Truth, whether its unveiling to
the understanding be achieved by Science or Religion. Investigation of
the evidence of a supposed truth either, by certifying its verity, leads
to its surer stability, with proportionate increase of honour; or, by
tracing and eliminating error, gives higher value to the remaining
purified residue. If the supposed teaching of Christ were found to be
consistent with the modern teaching of Science, the mutual endorsement
would be a further guarantee of the verity of the question in point,
both in its religious and its scientific aspect. But if an examination
of Christian doctrine reveals the presence of dogma utterly
irreconcilable with known scientific facts, then, if the cry for Truth
raised by both teachers is sincere, the rejection of that which defiles
Truth is incumbent upon the disciples of Religion as well as upon those
of Science.

The belligerent attitude of Ecclesiasticism towards criticism of her
doctrine reflects indirectly discredit upon the Founder of Christianity.
To bolster up falsehood taught and written in Christ's name is no
honour to Him. The magnification of natural into supernatural
occurrences, out of mistaken zeal for His glory, and the refusal to
accept the verdict of rational investigation of the evidence for the
truth of such occurrences, is not the way to further the ends of
Christianity. Is it conceivable that the founder of a code of ethics
calculated to meet the needs of men could desire exemption from an
examination of the doctrine he taught and believed to be true, or, still
less, of doctrine taught in his name, for the truth of which he has
given no guarantee? Is it possible that Christ would have resented the
idea of a future amplification of His doctrine on the lines of truth by
men who perceived the spirit of His teaching, and who desired to honour
Him by freeing it from its envelope of superstition, reflecting the
errors of the ages through which it had passed? Did not He promise to
men a Comforter who would abide with them for ever: "Even the Spirit of
Truth, whom the world cannot receive, because it seeth him not, neither
knoweth him.... The Comforter, which is the Holy Ghost, whom the Father
will send in my name, he shall teach you all things, and bring all
things to your remembrance, whatsoever I have said unto you.... When the
Comforter is come, whom I will send unto you from the Father, even the
Spirit of Truth, which proceedeth from the Father, he shall testify of
me" (St John xiv. and xv.).

Did not Christ thus challenge the criticism of the future? Did not He
plead for His teaching to be tested by the Spirit of Truth which,
proceeding from God, the Father of all life, is present in the world as
the guiding principle of all knowledge then, now, and to come? What is
that sin against the Holy Ghost impossible of forgiveness, but sin
against the Spirit of Truth, which is a deliberate falling short of the
glory of God?




II

THE EVIDENCE OF THINGS UNSEEN


THE difficulty felt in reconciling the idea of man's possession of an
immortal soul with his supposed evolutionary physical descent is in many
cases responsible for the exclusion of the scientific interpretation of
life from the religious outlook. It is very naturally asked at what
point in his development man obtained the spiritual faculty designated
by the name of Soul, possession of which constitutes his chief claim to
immortality. If he be indeed the product of an evolutionary process
entailing the precursion and sacrifice of millions of generations of
beings inferior to his present organisation; if his progenitors existed
at some remote and unrecorded period of the history of the world, when
distinction between man and beast was unknown, when did his separation
as a spiritual creature occur? If some process of psychical evolution
endowed him with a soul, may not other creatures than man, as yet
insufficiently developed, obtain eventually similar spiritual
attributes? How then, can the destiny of man be said to be superior to
that of the beasts? Is there really such a thing as the soul? What are
its distinctive qualities, and how is its presence in personality to be
recognised? In short, is a belief in the immortal soul of man compatible
with the evolutionary theory of his physical descent? If acceptance of
the scientific explanation of his ancestry destroys the justification of
his hope for immortality, is not life thereby robbed of its spiritual
significance?

The history of mankind is a history of religion, wherein we may observe
man's idea of the nature of God and of his own relation towards God,
keeping pace with his development as an intellectual and spiritual
creature. When we review this evolutionary process, involving millions
of generations of progenitors and covering immeasurable æons of time, we
see emerging the creature destined to be known as man. With the slow
dawn and growth of his intelligence, accompanied by a reaching out into
an ever-widening environment, comes a dim perception of life and power
outside himself--an acting force that is greater than his own. In
apprehending the existence of God, man is evolved as a spiritual
creature and stands in a kingdom of his own, destined to realise his
essential unity with God as the Spirit of Life, in whose likeness he is
made. _His apprehension of the existence of a spiritual God has given
him a soul._ He sets about fulfilling his destiny. His attitude towards
other organisms is that of Providence--of that Over-Lord who before his
own spiritual birth was his own Providence, _i.e._ an active power
outside himself and greater than his own. From this time forth his
dominion is felt in the world as a governing force. His ability and
authority increase with intellectual growth, until, as in the present
day, the generation, development and extinction of species in the animal
and vegetable kingdoms are to a certain extent modified by him according
to his will and for his own ends.

Throughout his wonderful career we find his Deity representative of his
own growing powers, and of his own attitude towards the governing forces
of Nature. His conception of God is, in fact, the chronicle in serial
form of his evolution as an intellectual and spiritual creature, a
chronicle which faithfully records his progress and reflects his
changing conditions of life.

A study of the religions of men of past ages is thus a study of the
index of their lives, their thought, their social and moral status,
enabling us to estimate their positions in the evolutionary scale of
humanity. As we review this register of the life-stories of mankind, we
find the idea of the nature of God keeping pace with intellectual
advance. But although the distinguishing characteristic of man, even in
his crudest stage, is always his idea of and his worship of a Deity,
mankind as a whole has never worshipped at any one time the same idea of
God. In the past as well as in the present, the many religions existing
and obtaining credence and support all over the inhabited world give a
fair idea of the intellectual and moral status of the people they
represent. The ethical value of any religion is not gauged by an
estimate of the number of its devotees as compared with those of any
other religion. Its existence merely represents the mental state of
those who are its adherents. As a rule, a religious creed is built upon
a supposed special revelation of God; but to the scientist religions
appear also as revelations of mankind. To him their value is
retrospective and deductive, inasmuch as they offer evidence of
intellectual growth, which he perceives to be the natural precursor of
those spiritual conceptions of the nature of God which may become in
course of time consolidated into dogmatic formulæ.

The extinction or survival of a religious creed as an active force
points to the extinction or survival of that type of mind of which the
creed was the reflection. Progress forbids uniformity of type and
equality of structure on the spiritual as well as on the physical plane
of life. Change and variety of religious feeling are necessary to the
evolution of the soul, and should be welcomed as evidence of its growth.
But not until, from the several types of man now inhabiting the earth,
one were proved fit to survive in the struggle for existence and capable
of maintaining its supremacy, could mankind worship the same idea of
God. If this should ever occur, the change in the spiritual
consciousness of man might be as stupendous and of consequences as
far-reaching as that crisis in his physical evolution when the brute,
becoming apprehensive of a God, was born into spiritual life and became
possessed of a soul.

But the inequality of species cannot be adopted as the calculative basis
of comparative virtue in the evolutionary scale, since the relative
positions of organisms can only be determined by an examination of the
degree of consciousness possessed by each in comparison with the others.
For instance, although we say that a horse is a more highly organised
creature than a rabbit, meaning thereby that according to our estimation
he presents a more complicated mechanism, yet such a comparison of
physical susceptibility is necessarily imperfect, because limited by the
degree of our own discrimination. For since the correctness of our
judicial opinions rests upon our ability properly to appreciate the true
relation between intelligences and their environments different from our
own, it follows that our criticism of their comparative complexity can
be no criterion of intrinsic individual merit. The same inadequacy of
human judgment applies to any attempt to estimate the degree of
spiritual consciousness possessed by various organisms. Such endeavour
may be successful in establishing a comparative standard for a rational
criticism of religious creeds in their relation to physical evolution;
but it is powerless to affix a stationary standard of morality to
differently constructed intelligences.

The possession by creatures of faculties differing from those of others
does not necessarily make for superiority or inferiority. That is to
say, differentiation of type does not determine merit. A man is not
superior to a horse because his structure and powers are unlike those of
the horse; nor is a rabbit or a bird inferior either to a horse or to a
man, since the organisation of all these creatures is adapted to
different usage. Thus, the possession of a highly specialised brain does
not in itself make of man a superior order of creation. The use or abuse
of faculties, and the obedience or disobedience to the laws of being,
offer the only standard by which the comparative superiority,
inferiority, or equality of creatures of different organisation can be
fairly estimated. And only by a similar comparison of the response to
spiritual environment displayed by the followers of religious creeds can
an approximate idea of their value be formed.

It is unreasonable to dissociate the evolution of any one organism from
the evolution of the whole of life. All creatures have a common origin
in the Spirit of Life, and if we believe that all things work together
for good in the manifestation through love of this vital energy, all
organisms are seen to be of mutual help in the development of spiritual
consciousness as well as in the perfecting of physical form. There
exists, therefore, no warrant for assuming that the physical and
spiritual evolution of man is achieved more for his own separate good
than for the common benefit of all forms of life; or that organisms
other than man have not, or will never have, those spiritual conceptions
of the nature of God which signify the development of what we designate
as Soul.

Because all creatures are the works of God's hand--images of the Divine
Will--evolutionary growth must surely bring them increasing
consciousness of union with the essential Spirit of Life, which is at
once the source and end of their beings. We are justified in assuming
that the Creator does indeed draw from all His creatures recognition of
an order dependent upon the manner and purpose of their kind. But though
it be granted that perception of the presence of spiritual attributes in
organisms may be resolved into an appreciation of the ability of
creatures to conceive ideas of the nature of God, verification of any
such supposed ability depends upon the standard of Truth upon which
investigation is based.

Now, although evidence is rightly regarded as a proper test of all truth
possible of comprehension, there may be apprehended the existence of
infinite truths not demonstrable in their entirety, because their
adequate expression necessitates faculties not possessed by the finite
intelligence of man. When essential truth is in some measure perceived,
it is always evidence that brings about comprehension; but when only
dimly apprehended and shrouded in mystery, the intellect reaches forward
into realms too hazy and undefined to allow of a deduction of evidential
testimony in support of something not yet within the demonstrable scope
of reason.

The ability to adduce evidential testimony in support of a declaration
of supposed facts is essentially an artistic faculty, and a necessary
part of the equipment of every teacher, whether he draw his accredited
inspiration from religious, scientific, or artistic sources, if he
desire to perform effectually his educational function. The work of an
artist is the evidence of his art, by means of which he may promulgate
his convictions and secure converts to his creed.

But while, comparatively speaking, few men set out to preach and teach
some special gospel for the purpose of urging it upon their brethren,
every man offers in his own person evidence of character which may
become an educational factor in the lives of his fellow-men. We know and
esteem a man by his works, which are the expression of his convictions
and the fruit of his being. Without the evidence of virtue in the lives
of those who profess to possess it, we are not justified in believing in
its reality.

The artistic power of producing and recognising evidential testimony of
supposed truths is part of the divine birthright of all men. The supreme
Artist of Life, God, through whose works of art men may perceive the
Spirit of Life, through whose creative energy the gospel of Infinite
Truth is continuously made manifest, has given to man his body as a
temple of truth, whereby the light of the spirit may shine out in
evidence of its being. Made in the likeness of God, the handiwork of the
Divine Artist, he manifests the glory of his Creator in his own human
works of art--his creative powers witnessing to the essential divinity
of his being. His senses give him evidence of his physical environment,
and his reason, as the summary of sense, rightly seeks for verification
of all that is announced to him as fact. But his senses cannot give him
adequate evidence of his psychical environment, because its mere
apprehension entails a transcending of the spirit over the medium of the
flesh, thereby carrying vision beyond the point where verification of
what is seen is possible, and where, attempting its expression, the
vision becomes a shrunken incoherent thing, utterly inadequate as a
likeness of what it is supposed to represent.

The poet, the seer, the musician, the sculptor know something of this
inability to reach in their work expression worthy of its conception.
And if this is so with the artist, how much more so with the genius, who
is compelled by a force he does not wholly understand, and yet is
possessed of some executive power of demonstration!

The genius lives in advance of his time, having a flash-like insight
into knowledge hidden as mystery from the understandings of his
fellow-men. He suffers the loneliness of the pioneer who, treading a
path where none has trod before, leaves an open way with marks of
guidance and explanation for those who come after him. But such a man
has compensation for the lack of human fellowship in his consciousness
of achieving work capable of raising the standard of thought in the
minds of those who behold it. They may not understand, but they can
admire. They acknowledge the work of genius--an attitude which is
conducive towards a fuller appreciation of what they admire. They
behold, in fact, evidence of something they do not fully understand, but
which they apprehend to be true. Thus art fulfils its divinely ordered
purpose in the evolution of the human mind, its educational influence
being traceable in all records of human progress.

But there are spiritual ideals, visions of beauty, symphonies of
harmony, unseen by earthly eyes, unheard by earthly ears, wholly
impossible of demonstration, which remain for ever unexpressed and
uncomprehended by those who have apprehended them. These seers of
visions and dreamers of dreams have not, perhaps, the artistic power by
which an attempt could be made to transcribe the vision in a manner
legible to the ordinary human understanding. Or there exists, perhaps,
no adequate evidence by which even a genius is able to express what he
has apprehended in ideal and abstract thought. Yet to the dreamer, the
seer, the genius an ideal is none the less true because he cannot
certify its truth by evidence that would convey its verity to other
persons.

One of the facts that the theory of the evolutionary descent of man and
the evolutionary development of his soul has made clear is that there is
no limit to his future acquirements of thought and understanding. Mental
growth is a continual feeling after knowledge a little in advance of
comprehension--of knowledge still hidden as mystery, to be approached
only by a consistent application of the intellect towards the discovery
of the evidence of truth in all things submitted to consideration.
Speculative thought acts as an impetus to the mind to set about the
finding of evidence that shall induce a natural growth of knowledge from
mystery. Were there no knowledge inaccessible to the intellect, its
development could not continue, for stagnation of thought, checking
mental activity, must lead subsequently to degeneration. It is the
effort to get, rather than the getting, which is the zest of existence.
Without the hunger of mind and body, how could the nourishment necessary
for the continuity of mental and physical life be obtained?

Truth is infinite, as God is infinite, and apprehension of this divine
fact does not rest upon evidential testimony. But comprehension entails
the evidence of reason, and is necessary to the evolution of the human
understanding. Such evidence forms a link between mystery and knowledge,
and offers a means by which the maturing intellect of man may obtain a
gradual conversion of mystery into knowledge. Desire must precede
fulfilment. May not the longing to penetrate ever further into
mysteries not as yet, by reason of our imperfections, demonstrable to
our intellects, be the pioneer of the discovery of truths now unknown,
but which in the fulness of time will be given as the spiritual
inheritance of all those who, being pure in heart, shall see God in a
light of revelation that has kept pace through all ages with the
evolution of mankind?

In such a manner does it seem that the desire for proof of human
immortality should be considered.

It is difficult to conceive how, on the physical plane of existence,
evidence of the survival of human individuality after death could be
obtained.

The results of modern psychical research would seem to show that it is
possible for the spirit of a dead person to be temporarily reinvested
with a physical form other than its own body, and to communicate by this
means with living persons. It is suggested that a spirit can so control
a living person as to direct itself through him as a medium for some
purpose not necessarily known to him. It is further suggested that,
presupposing the survival of individual consciousness after death to be
a fact, a disembodied spirit might so possess a living person with its
influence as to become virtually reincarnate. It is known in ordinary
life that the will of one person can so influence the thoughts of
another as practically to annihilate his individuality, which, falling
more and more completely beneath this dominating mental force, becomes
finally a mere passive instrument of another's will. Is it not possible
that this same domination of one personality over another, so often
noticed in life, may be continued after death in an even more intense
degree, and thus provide proof of the survival of individuality?

Unfortunately, although such hypotheses have been supported by psychical
evidence and phenomena seemingly confirmative of their truth, there has
been as yet no positive assurance that this so-called proof of survival
of individual consciousness is not the result of telepathy either
deliberately or innocently evoked from an extreme sensitiveness of the
medium to the mental suggestions of those who desire to see the
particular phenomena that are subsequently produced.

The Catholic Church asserts the possession of incontrovertible proof of
the reality of human immortality, teaching that, unless the resurrection
from the dead of the body of Christ be accepted as an actual historical
fact, the Christian religion must of necessity become a vain and
purposeless thing. But the evidence adduced in support of this doctrine
is, from a scientific point of view, by no means conclusive. It is not,
however, from Christian dogma alone that the hope of immortality has
been born in the human breast; and justification for the reasonableness
of that hope does not therefore rest solely on evidential testimony of
the truth of the miraculous resurrection of Jesus Christ.

Although it would seem that the survival of individual consciousness
after death, whether it be attested by a possible spiritual
reincarnation, or whether by the Christian doctrine of the Resurrection,
cannot be regarded as assured by any evidence satisfying the
requirements of scientific criticism, yet we are not therefore justified
in assuming that confirmation of the reality of these spiritual
apprehensions of human immortality will be for ever withheld from the
human understanding. Man, being capable of foreseeing death as an
inevitable termination of his earthly existence, has conceived the idea
of spiritual survival as a possible corollary of physical life. But for
the justification of this hope there is as yet no conclusive evidence,
since demonstration of its truth necessitates a transference of thought
from the finite reckoning to that of Infinite Truth veiled as yet in
mystery.

A creature which by reason of its organisation lacked the intellectual
capacity to imagine its death, could not know the desire for
immortality. Before man arrived at that stage in his evolution when he
was able to foresee his death as an inevitable occurrence, we may
suppose that he knew no craving for life after death. But the instinct
of self-preservation, common to all forms of life, becomes in him the
natural precursor of the hope of immortality--that spiritual desire
which gives a special and divine character to humanity. That
intellectual development which gives the capacity to foresee the
inevitableness of physical dissolution is thus responsible for the
apprehension of a spiritual survival of death. Recognition of the truth
that the life of the world continues after the individual has suffered
physical death carries with it some consciousness of the circulation of
other vital force. Knowledge of death is thus preliminary to man's
perception of the continuity of life, and a necessary preparation for
his acquisition of such consciousness of impersonal vitality as leads to
his apprehension of a Spiritual God, whence he perceives his own
vitality to be derived. With recognition of God as the Divine Spirit of
Life, his hope of immortality is justified of its conception. For if the
life of God be in man, his spirit cannot die. Is not this self-knowledge
the spiritual birthright of all men, to which Christ referred in the
words, "Except a man be born again, he cannot see the kingdom of God"
(St John iii. 3)?

Out of a knowledge of death, consciousness of spiritual life is evolved,
from which springs the desire for immortality. "Since by man came death,
by man came also the resurrection of the dead" (1 Cor. xv.).

The evolving intellect of man has given him knowledge of the
inevitableness of death as the termination of physical existence, and
from this evolution of intellect is born the spiritual apprehension of
the resurrection of the dead--of that immortality of the Divine Spirit
of Life which is the veritable essence of the teaching of Christ, and
which finds endorsement in the modern scientific interpretation of the
laws of Nature. Does not the evolutionary theory of the descent of man,
by showing his spiritual development to be in accord with the scientific
explanation of his origin, endorse the words of Christ relating to his
spiritual inheritance of immortality?

Hope, the outcome of the imaginative or creative faculty in man, is the
pioneer of knowledge, for it is by that reaching out of the human mind
into realms of speculative thought that ideas and apprehensions, if
true, become gradually clothed with evidence of their truth, according
as the spiritual and physical evolution of man makes him more capable of
approaching the illimitable and infinite glory of God.

The self-education of a child is achieved by a continual process of
verification of his speculative thought by evidence. His ideas are
regulated by the evidence he can deduce capable of realising them, when
they are instantly registered as experience, which forms an
ever-broadening base for further speculative flights of the imagination.
As the mind matures, this faculty of speculative thought becomes, under
the name of initiative, the germ of all undertakings calling for
personal direction and action. A man undertakes to do certain things
because he has confidence in his executive powers. He has experienced
the evidence of his capability and verified his powers, and he therefore
dares to go boldly forward into wider fields of action. A child still
crudely experimenting for evidence of the truth of his own small
infantine powers of apprehension, has as yet no conception of yet vaster
knowledge awaiting his more matured mind. The knowledge and power
possessed by his father are a mystery to him, calling forth his respect
and awe, so that he scarcely dares to think he may one day be as wise
himself.

The knowledge of God and of Infinite Truth which a man has not in its
completeness is a mystery to him, calling forth his respect and awe as
his own powers inspire his little son with a like veneration. But
nothing forbids a man from changing the mystery of God into a knowledge
of God, _if he have understanding capable of meeting the revelation_,
just as there is nothing to forbid a child from making the mystery of
his father's knowledge his own possession if he have adequate power of
comprehension.

Evidence _is_ a proper test of all truths possible of comprehension, but
it is no test of the existence of Infinite Truth, by which the world and
the affairs of men are formed for a purpose withheld as yet in its
entirety from the imperfect human understanding.

Where it has been given to man to penetrate some way into the knowledge
of so-called Natural Law, a beautiful coherency in the structure and
continuity of life has always been observed. The Unity of Nature, and
the working together of the Whole of Life, is a fact, the evidence of
which has been deduced and declared over and over again in corroborative
detail as the results of scientific investigation. Could the history of
the intellectual attainments of man be to-day unrolled before his
wondering gaze, there would, we are told, appear no break in the perfect
continuity of his ascending life, but instead a perpetual adjustment of
the evidence of his speculative thought--of evidence so contrived as to
keep pace with his capacity to understand. And could his future history
be in a like manner revealed to him to-day; could he foresee that
mysteries, now so incomprehensible, are yet destined to be comprehended
by him as knowledge, we are justified in believing there would appear
the same beautiful coherency in his spiritual evolution which has marked
his material progress in the past.

When man is ready to receive the verification of the immortality he
hopes for, but for which he has as yet no scientific evidence, we may be
sure it will be given to him. Signs are not wanting that this almost
universal craving of the human race is not to remain for ever
unsatisfied. Meanwhile, can we not watch one hour? The day is certain
when we shall all in our own persons receive confirmation of the truth
of our apprehensive hope for immortal life. Can we not, then, in
acquiescence with the Will of God, which all experience teaches us to be
a directing Will for Good, rest content in the belief that because
evidence of a truth is never withheld from those capable of
understanding it, so we, when we are ready for a verification of this
desire of the soul, may be given the evidence for which we hope?




III

THE ALCHEMY OF LOVE


ONE of the most perplexing and saddening problems of life, which
presents itself in mournful frequency to thoughtful minds, is that of
so-called unmerited suffering. This seeming injustice, co-operative
throughout Nature with the struggle for existence, is a stumbling-block
to many thinkers to whom the creed of propitiation for sin and suffering
in the person and mission of Christ, as well as those dicta of Natural
Science which declare the sacrifice of the weak and helpless to be a
necessary accompaniment of evolutionary life, appear rather as different
aspects of vicarious suffering than as reconciliating explanations of
its compatibility with the supreme government of a God of Love. Is it
not the fact that a large proportion of our trouble and perplexity
concerning certain problems of spiritual morality has origin in our
resentment at the seeming injustice of the operation of the law of
suffering? In grief and sadness of heart we cry out against the
infliction of sorrow and pain upon those who are made to suffer
vicariously for the wrong-doing of others. Surely a God who wreaks
vengeance for one man's sin upon his innocent children cannot be a God
of Justice! Surely the dealing out of madness as the reward for
superlative endeavour, strenuous idealism of thought, and consistent
self-denial, the inflicting upon finely organised sensitive temperaments
a capacity to suffer in a measure scarcely appreciable by coarser
natures, cannot be by the direction of a God of Love! When we behold the
visitation of such mental and physical torture upon pure and upright men
and women, whose conduct seems utterly undeserving of punishment, we ask
ourselves if such things can be in accord with the supreme government of
Divine Love. Our hospitals and asylums are recruited largely from the
ranks of those who suffer from the wrong-doing of others. Inherited
disease and tainted environment set from birth a handicap tantamount to
foredoomed life-failure upon the children of the multiplied unfit, whose
continued tenancy of the earth constitutes a deterring factor in
progressive life. If these things are done by divine ordinance, surely
the laws of human justice, framed for the punishment of wickedness and
vice, and for the maintenance of virtue and its reward, are more in
accord with a true conception of a government of Love and Justice! Can
it truly be the Will of God that the innocent shall suffer for the
guilty, the pure for the impure, the just for the unjust? If so, for
what end are these things ordained?

Most of us have at one time or other "withered and agonised" under the
relentless insistency with which some such ideas as these have intruded
upon our spiritual tranquillity. We try to put them aside as beyond our
understanding. We tell ourselves that we lack faith, that we are not
meant to comprehend the mysteries of God. And yet, if the Creator endows
His creatures with the ability to question, and thus approach, the
border-land between Known and Unknown, Seen and Unseen, can it indeed be
irreverent or presumptuous to look to Him for guidance from mystery into
knowledge, from ignorance into understanding?

If the revelation of God be indeed a revelation throughout Nature,
chronicled by the evolving collective consciousness of Creation; and if
the incarnate purpose of Love be recognisable as the vesture of the
Spirit of Life, God; can a like unfolding of the Will of Love be
withheld from personal and individual understanding?

It is clear that problems of spiritual morality must be approached from
the spiritual plane of thought. That which pertains to the manifestation
of spiritual consciousness and which is subject to the time-limit of
human calculation must be dissociated from apprehension and
contemplation of the eternal verities. If we would regard life as a
Whole, and thus attain a right appreciation of the relation of
individual consciousness to spiritual unity, we must learn to live in
the Whole. If we desire a true understanding of the government of life;
if we would conduct aright our critical inquiry into the methods by
which the law of suffering manifests the progressively revealed Will of
Love; if we would behold this Will of Love pictured upon the face of
life, and receive the same spiritual illumination upon our souls, we
must first establish a right attitude of heart and mind towards the
divine revelation.

Differences noticeable between the religious and scientific
interpretations of certain phenomena are not necessarily fundamentally
hostile the one to the other, since each represents an opposing point of
view rather than a contradictory likeness of fact. Any system of
reflective thought, registered as opinion and propagated as substantial
truth, may appear in opposition to any other established line of
thought; but neither should be on this account judged as wholly right or
wholly wrong, since each may be a perfectly correct impression of the
thing seen, if the reflective machinery available has been properly
employed. For whether artistic perception be utilised as an aid to the
desire so to interpret Nature as to provide an endorsement of psychical
apprehension, or whether it be directed towards the production of
evidence for the verification of intellectual conjecture, the
alternative result of a religious or a scientific interpretation of life
is equally dependent upon focus for its representation in kind.

Under certain unlike conditions of light and distance, two artists
engaged in the representation of the same object produce totally
different impressions of the thing seen. Difference of focus in the
actual outward vision; difference of personality, whereby difference in
the mental powers of registration, reconstruction and expression
becomes apparent, are together productive of difference in
representation. A discerning critic does not, however, condemn either
picture as worthless or incorrect because the one does not resemble the
other. He knows that a just opinion of their respective values rests
upon his ability to gauge that relative difference of focus which is
responsible for their dissimilarity. The worth of his criticism depends
upon his capacity so to focus his own point of view as to embrace and
reconcile the differences of aspect in the representations submitted to
his judgment. Given this ability, he is aware that his perception of the
reconciled differences has enlarged his own appreciation of what he is
called upon to judge. His criticism becomes his own enlightenment. Thus
it appears that true critical appreciation is based upon the focussing
of diverging points of view into converging actuality; and only when
inquiry is attended with such impartial discernment can elucidation
ensue.

The question of suffering, particularly of vicarious suffering, is one
which, from the intimate nature of its bearing on the spiritual as well
as on the physical aspect of human consciousness, gives rise to certain
apparent irreconcilable differences between the religious and the
scientific interpretation of its place and meaning in the scheme of
life. On the one hand we have the point of view derived from that type
of mind which cannot dissociate suffering from sin, regarding each as a
concomitant consequence of a derangement of the divine and originally
perfect order of Creation by reason of the intervention of Evil in
opposition to God's Will for Good. Such is the creed of pessimistic
suffering--a practical denial of the progressive action of the Spirit of
Love. On the other hand, there is the point of view derived from that
type of mind which believes the susceptibility of organisms to
contrasting sensations to be a necessary factor in spiritual as well as
in physical evolution. Such is the creed of optimistic suffering--the
affirmation of the inherence of the divine Spirit of Life in all
creatures, whereby pain and evil are shown to be as truly ordained by
God as those opposing elements of consciousness known to us as joy and
good, to the end that for evil so much good more, for sorrow so much joy
more, may be evolved through the transmuting and progressive purpose of
His Will.

Here, then, are two aspects of the phenomenon of suffering--two pictures
of life drawn from two points of view--the one apparently so
irreconcilable with the other as to make it difficult to realise that it
is indeed one and the same objective which is subjected to critical
inquiry, _i.e._ the compatibility of sin and suffering in a world
created and controlled by a God of Love. But we are not justified in
condemning, on the score of dissimilarity of conception and treatment,
either representation as incorrect or worthless. The point of focus is
responsible for their seeming contradiction. May not, therefore, some
adjustment of our powers of critical discernment give us a point of
focus which shall embrace both aspects, reconcile their seeming
contradictions and differences, and enable us to draw one comprehensive
conclusion from them both, to the enlightenment of our intellectual and
spiritual consciousness? Our analytical appreciation is directed towards
a fair consideration of different aspects of a natural phenomenon. Is it
not possible to attain a vantage-ground above the divergence of aspects
high enough to allow us to behold the spiritual and physical
signification of suffering as one harmonious accompaniment of spiritual
and physical evolution, in accord with the divine directing Will of
Love?

As, within the physical universe, sound-waves, once set in motion, must
circulate for ever, ripple on ripple, in widening vistas of echoing
reproduction, unless broken in their course by contact with some barrier
capable of arresting and absorbing the progress of vibration; so, in
spiritual consciousness, the influences for good and evil which emanate
from all effort, whether individual or collective, volitionary or
involuntary, must circulate for ever throughout Infinity, unless
checked, broken, absorbed, cancelled by centralization in some
interposing and receptive agent. And so, within the Communion of Love,
the saints on earth, chosen by God as worthy to co-operate in the
divinely appointed regenerating purpose of life, may summarise and
transmute the effects of evil into good by means of their own suffering;
may so sanctify their minds and bodies as temples of the Holy Spirit,
that they may be found worthy to share the passion of Incarnate Love in
the redemption of the world. It is the Will of God, it is the Law of
Life, that we bear each other's burdens; that the just suffer for the
unjust, the innocent for the guilty, the pure for the impure! Not in
ourselves or by ourselves alone can sins of commission and omission be
expiated; not by our own unaided efforts can we arrest the consequences
of action. Life is a whole, and individual thought and action touch the
whole, and their effects are felt by the whole. We derive no virtue in
ourselves from ourselves alone. Do we not owe our very ability to
discriminate between good and evil, our standard of right and wrong, our
civilization, our culture--nay, in short, the whole of our evolving
realization of the Love of God--to the collective consciousness of
Creation, which is a continual revelation of God? Do not we stand to-day
as inheritors of wisdom accumulated by the united efforts of mankind in
past times, and as guardians of this, the world's increasing
consciousness of God, revealed throughout all Time, throughout all
Creation? According as our forefathers struggled and attained, do we in
our generation enter upon the inheritance of the earth. Thus the
progressive spiritual consciousness of the world is at once our
inheritance and our trust. We are debtors to the past and custodians of
the future generations of our kind. Through the infinite condescension
of God in employing mankind as a medium of His revelation, the privilege
of realising the increasing purpose of His Will is placed within our
keeping. Made in the image of God, man is endowed with the creative
faculties of his Maker. The Creator wills that His creatures shall
consciously share in the glory of creation, whereby through the
perfecting of spiritual apprehension is revealed the Kingdom of God. Are
we willing to take up the cross of sacrifice and suffer gladly with and
in the passion of Incarnate Love? If we are indeed judged worthy of use
in the elimination of evil by conversion through suffering of the
effects of evil into elements of good, must we not rejoice in our
participation with Divine Love in the revelation of the glory of God? If
we are called upon to surrender ourselves, our minds and souls and
bodies, as a reasonable sacrifice in the service of Love; if we are
chosen by God to suffer in Love and with Love in the progressive
redemption of the world from evil by the translation and transmutation
of its effects in ourselves through suffering into recreated good; shall
we not uplift our hearts and minds and souls in praise, prayer and
thanksgiving, in that we are thus consciously brought into the Holy
Communion of Love?

All creation groaneth and travaileth together, but it is not given to
all forms of life to suffer consciously and willingly in co-operation
with the divine government of life. Participation in the redemption and
salvation of the world through Love is the privilege of those only who
are born into spiritual apprehension of their essential unity with God,
and who thus become one with Him in the transmuting purpose of His Will.
These are they who, obeying the command of Love to resist not evil,
become agents of the divine Alchemist. But the power thus to suffer
willingly in the transmuting process of spiritual progress implies a
dual susceptibility of physical and psychical consciousness which is the
peculiar privilege of mankind. The whole organic world lies under that
law of suffering which ordains that the sacrifice of individual interest
shall form the collective and increasing good of life. But to humanity
alone as yet has been given perception and power to share consciously in
the divine government of Creation. As part of the organic world we are
bound by the law of suffering, but we are not condemned to suffer in
total ignorance of the purpose behind the working of the Will of God. We
are spiritual beings, made in the image of God, and endowed with a
birthright of free-will. We are called upon to suffer _gladly_ in Love
and for Love, so that the Creator may be glorified in His creatures. We
are chosen instruments of the divine Will, but we are free to accept or
refuse our election into active service in the Communion of Love. Shall
we give ourselves to God in willing co-operation with the divine
regenerating purpose of life? Or shall we resent the sacrifice of
ourselves in the forwarding of His Will? We are offered co-operation
with the Spirit of Life, whereby we may become the agents of divine
healing in the progressive redemption of the world, and whereby the
effects of evil may be transmuted into elements of good. We are called
upon to share the passion of Incarnate Love and to take up _willingly_
the cross of sacrifice. If we disregard the divine command to suffer
gladly, we reduce ourselves to the level of the unenlightened brute
creation, thereby proving ourselves unworthy of our vocation to
conscious and active membership of the Communion of Love, inasmuch as we
stultify the divinely implanted powers of transmutation and redemption
within us, and hinder the coming of the Kingdom of God on earth.

For, if men are responsible to a certain extent for their own suffering
and disease of mind and body; if payment in their own persons is exacted
as a just result of ignorance, or as the punishment of abuse of
knowledge; yet the consequences of thought and action are not thereby
entirely arrested. Life is a Whole, and the conduct of the members of
the spiritual Communion of Love must affect the Whole for evil or good.
By our willing acceptance of our suffering as the transmuting agent for
the conversion of the effects of ignorance and of active evil into
elements of recreated good; by our endeavours to add to the world's
accumulating consciousness of the Love of God by means of our own
rightly directed thought and action; by our readiness to suffer in
ourselves the physical and psychical effects of evil, and translate them
into good, may we not prove ourselves more worthy of our high vocation
to the Communion of Love?




IV

THE HERITAGE OF PAIN


IN the foregoing pages has been set forward some attempt to explain how
the transmuting action of the creed of optimistic suffering operates in
a progressive revelation of the spiritual unity of the Whole of Life,
whereby pain appears as the agent of the Will of a God of Love in the
conversion of evil into good, and whereby the perfecting consciousness
of Creation may be drawn into willing co-operation with the Creator.

Such an interpretation of the presence of evil and pain in the world is
in agreement with that advanced by Science in support of the supposition
that evolutionary growth entails the susceptibility of organisms to
contrasting sensations. But is it also compatible with that other
explanation of the origin of evil which holds the sin of Adam
accountable for the suffering of the whole world, and upon which is
based the ecclesiastical doctrine of the need of the Christian
Atonement?

While affirming the interdependence of sin and suffering, there is drawn
a careful distinction between the two, observation of which is necessary
by the man who would avail himself of the Church's aid in the salvation
of his soul. Supported as allegorical truth, if not as actual historical
occurrences, the Hebrew legends of the Creation and the Fall have been
adopted as an explanatory foundation for the need of a new covenant
between man, whose sinful conduct marred an originally perfect world,
and his justly offended Deity.

Before the advent of Christ the souls of men are held to have been in
bondage to the spirit of evil. But through the death of Christ the wrath
of God was appeased, and redemption of the sins of all who should
acknowledge His redemptive power was secured.

The Catholic Church, as the accredited representative of the divine
authority of Christ, teaches that by sacramental agency men may obtain
remission and absolution of sins. But there is no concomitant remission
of suffering, which is the consequence of evil-doing. The painful labour
of men and the travail of women are the result of sin committed by their
progenitors, Adam and Eve. It is one thing to forgive a wrong action,
but another to arrest its mischievous effects. Man, having marred God's
scheme of Creation, must suffer to the end of time from the ineradicable
presence of evil in the world, although individual responsibility for
its existence is secured by belief in the power of absolution claimed by
the Catholic Church in the carrying on of Christ's mission of
redemption.

Ecclesiasticism hails Christ as the Saviour of the world, inasmuch as
His death was a sacrifice sufficient to atone for the sins of all men.
But it is reserved for Science to confirm the truth of this spiritual
recognition of the Divine Redeemer, Love, by evidential testimony
adduced from proven facts of so-called natural law, whereby Christ is
seen as the expounder of doctrine that controverts the theory of evil
and suffering as opposing forces to the Will of a God of Love, and
reveals their purpose in the spiritual evolution of mankind.

To the scientific mind, sin is non-existent apart from recognition of
moral law. Reason asserts that a knowledge of evil is necessary to a
knowledge of good, discrimination between the two being preliminary to
the establishment of moral law; that such discrimination is chiefly
obtained through the sensibility of organisms, the degree of whose
susceptibility determines their relative positions in the evolutionary
scale--a degree which terminates in man, who manifests the highest
consciousness, estimated by his ability to feel, and the highest form of
intelligence of any known creature.

Although sensory consciousness may be regarded as a register by which
the relative positions of organisms in the evolutionary scale may be
determined, the increasing inability to speak positively with regard to
distinction between living and non-living matter forbids any dogmatism
as to the impropriety of applying the term "conscious" to the inorganic
world.

It is, perhaps, here permissible to suggest a possible point of
reconciliation between the natural desire of men to obtain evidence of
their spiritual survival of organic decay and that disregard of
individual importance and advantage which is characteristic of a purely
secular interpretation of the laws of Nature. The Christian, whose creed
includes immortality as the birthright of his soul and the crown of his
religious faith, resents the exclusion of all personal interest from the
consideration of natural phenomena. For instance, with regard to the
effect which physical death is supposed to exercise on his
individuality, Science and Religion, regarding the phenomenon from
different points of view, appear to be in opposition of opinion. But is
this really the case? Is there not in reality fundamental unity between
the secular and sacred aspects of all natural phenomena?

It has been suggested that the sliding scale of physical consciousness
has its psychical counterpart in moral ideals, from which the
aspirations and perceptions of men reach out towards spiritual
apprehension. Can endorsement of this supposition be drawn from the
realm of Natural Science? What reasonable evidence is forthcoming in
support of the conjecture?

Although dogmatic distinction between the organic and inorganic kingdoms
can be of no permanent value (since what is to-day classified as
non-living matter may possibly to-morrow be declared to belong to the
organic world), yet there is justification--drawn from observation of
the simple characteristics of clearly defined organic and inorganic
matter--for remarking the former to be distinguished by apparent
sensory consciousness, which may therefore be called an active
ingredient of manifested life; but the latter shows no such apparent
consciousness, and can therefore be called a passive ingredient. Both
forms of matter react upon each other, and are inextricably present in
life contemplated as a whole. And both forms of matter are
interdependent upon a logical sequence of action, by which the supreme
Spirit of Life pervades and controls all manifested life. By this
maintained interaction, perpetual manifestation of life is carried on,
and the cycle of Birth and Death as a recurring demonstration of being
is shown to be the transmuting accompaniment of the progressive will of
the Spirit of Life. Continuance of sensation in an individual is
dependent upon the maintenance of correspondence between its
organisation and its environment, cessation of which is synonymous with
death. In other words, matter hitherto possessing an individual
consciousness, manifested by response to its environment, is resolved
into particles of matter which show no united susceptibility to
environment, and which are therefore not deserving of description as an
individual living organism. Conversely, birth is a resolution of (in the
above sense) inorganic matter into organic.

The more complicated an organism the wider its environment, and to the
degree of its susceptibility the more liable to resolution into
inorganic matter, unless a corresponding degree of ability to protect
itself from danger continues to accompany its evolution. In the case of
man, knowledge of how to maintain his bodily health must keep pace with
intellectual development if the balance between physical consciousness
and psychical apprehension is to be properly sustained. Psychical
apprehension can be translated into physical comprehension only through
the medium of sense, and appreciation of the meaning and value of
spiritual life through the medium of the brain. Health of body is
necessary for health of mind, and the co-operation of mind and body is
necessary for the apprehension of spiritual truths.

Now consciousness, both in its physical and psychical aspects, is
manifested by the response of an organism to its environment, and in the
case of organisms characterised by the possession of brain, more
particularly by the power to register sensation. Human consciousness is
achieved largely by an ability to perceive and register _contrast_ in
the impressions conveyed to the understanding, and it is the exercising
of this faculty which leads to an established recognition of Moral Law.
Appreciation of the existence of shadow and darkness presupposes the
existence of light, and distinction between these contrasts is
summarised by the sense of sight. In like manner, the perception of
truth rests upon the power to recognise falsehood, and an estimation of
what constitutes honesty on a corresponding idea of dishonesty. The
sensation of pleasure is obtained from the possession of a
correspondingly acute capacity to feel pain, discrimination placing
value on either polaric contrary proportionate to the sensory capacity
involved. In short, the register of abstract qualities is more or less
dependent upon an appreciation of their antitheses--the moral worth of
virtue being determinable by the degree of perceptive discrimination
displayed in recognition of its contrast. Just as vision is a result of
light, only known to us as vision and formulated as such by reason of
its contrast or absence, darkness, which spells blindness, so the idea
of good is only known to us by force of its contrast, evil. Registration
of the alternating sides of the swing of this polaric machinery of sense
makes for an advance in moral and spiritual, as well as in physical
consciousness. Evil, on the moral plane of consideration, is as entirely
a result of ignorance and absence of good as blindness on the physical
plane of actuality is the consequence of perpetual darkness, or
insensibility to light. The negative elements of both conditions possess
a potential possibility of transmutation into positive elements--the
operation of psychical and physical alchemism forming the dual
revelation of a God of Love, whereby those who are blind in spirit and
body are made to see, to the end that the whole consciousness of man may
be confirmed by his increasing knowledge of the glory of his Creator.

To be unable to suffer would entail insensibility to pleasure, and no
moral meaning could in this case be evolved from and attached to the
idea of feeling. But it is precisely by reason of his attainment of a
high degree of consciousness, manifested by the ability to register
sensation, that man can claim a comparatively high position in the
evolutionary scale; and if suffering and death be indeed a result of his
prehistoric interference with an originally painless scheme of Creation,
it is difficult to reconcile the benefits he appears to have thereby
gained with the idea of such being a punishment for his wrong-doing
inflicted upon him by God. For since perception of contrast in abstract
quality is absolutely necessary for the obtaining of conscience on the
moral plane of thought--that is, for recognition of good and evil, and
for the ability to transmute evil into good--it follows that where such
perception does not exist there can be no moral responsibility attaching
to individual action, no possibility of attaining a dominant spiritual
consciousness, and no question of sharing the redemptive mission of
Love. In the words of Christ, "If ye were blind, ye should have no sin:
but now ye say, We see; therefore your sin remaineth" (St John ix. 41).

It is conceivable that just as that which to the eyes of men appears as
darkness is not in the same degree dark to creatures whose habits have
developed visual organs differing from those of man, so on the moral
plane that which appears as evil to one man may to his differently
developed brother seem less evil, and to creatures less highly organised
than man, even good. No quality, physical, moral or spiritual, can be
restricted or finally actualised; and no one man's opinion of what is
estimable can stand as a perfectly true expression of any but his own
ideas.

To sum up. The existence of pain is as necessary to the appreciation of
pleasure as the existence of evil is to the appreciation of good.
Therefore we may regard the sliding scale of consciousness as a register
of sensation, a scale adapted to actual physical life and necessary for
its continuity and development; and a scale which has its exact
psychical counterpart in moral ideals, from which the evolving
aspirations and perceptions of men reach out towards spiritual life. The
degree of all quality, physical and moral, appears to be primarily
dependent upon the capacity to feel--the capacity of consciousness. And
upon the perception of contrast rests the possibility of attaining to a
dominant plane of spiritual consciousness, and the power to become an
active and willing agent in the divinely ordered transmuting,
redemptive, and progressive government of life.

It is especially with regard to the spiritual consciousness of man, and
of man's participation in the divine government of life, that the
doctrine of Christ controverts the idea of suffering as an evil. In His
verbal teaching, and in His rite of communion established as a symbolic
epitome of His spiritual convictions, there is a clear acknowledgment of
the fundamental unity of Nature--a basic point of argument which is also
adopted to-day by every scientist in all departments of research. Christ
laid particular emphasis upon the spiritual unity of man with God, He
Himself speaking as a son of God--a manifestation of the divine Spirit
of Life. He urged the following of His example upon His disciples,
trying to open the blind eyes and deaf ears of men who had as yet so
imperfect an understanding of spiritual things. He tried to teach them
to look at life from His point of view. Did He not regard the son of man
as the expression of God, recognition of which spiritual truth gave
Him, as it can give to all, assurance of eternal life? The Spirit of
Life which is in every man cannot die, for it is part of God, who is
Life without beginning and without end. Only the expression or medium of
spirit, only the finite form, is mortal. Spirit is infinite and
immortal.

Such sayings as the following, attributed to Christ and His disciples,
are expressive of the relation of man to God, and each may be seen to
form a logical corollary of the other:--

"I and my Father are one" (St John x. 30). This is the simple summary of
Christ's conviction of fundamental union between the Spirit of Life,
God, and manifested being.

"My Father is greater than I" (St John xiv. 28) expresses the fact that
the Spirit of Life as a whole is greater than its manifested parts,
although those parts are contained by the whole and are at one with the
whole.

"He that hath seen me hath seen the Father" (St John xiv. 9). Here
Christ speaks of Himself as a manifested part of the Spirit of Life, in
which sense every man can see in his fellow-creatures the same
manifested Spirit, who is God. He who looks at the son of man as the
incarnate Son of God is following the example of Christ, who taught the
brotherhood of man.

"No man hath seen God at any time" (St John i. 18)--shows the futility
of imagining it possible to confine the supreme Spirit of Life in any
one form at any one period of time. All form is manifested Spirit, but
the Spirit of Life is not only in all, but over all.

The following, among very many other sayings, are also susceptible of
the same interpretation:--

"I came from the Father, and am come into the world; again, I leave the
world, and go to the Father" (St John xvi. 28).

"As the Father hath life in himself, so hath he given to the Son to have
life in himself" (St John v. 26).

This doctrine of Christ, indicative of His sense of union between God as
the supreme Spirit of Life and of individual being--a union unbroken by
the incidents of birth and death attendant upon the manifestation of the
Spirit--harmonises with the scientific doctrine of the unity of nature,
and if accepted as a fundamental clue to His reported words and deeds,
very many of the difficulties and supposed inconsistencies apparent in a
purely ecclesiastical interpretation of His person and mission melt
away, leaving a beautiful coherency of religious truth in accord with
the revelations of natural science.

When men look at life from Christ's point of view, thereby attaining
recognition of God as their Father, they become spiritual creatures who
hold the moral responsibility of their beings in trust to the Spirit of
Life. Christ lived in advance of the intellectual thought of His day,
having intuitive knowledge of the unity of nature, but no scientific
evidence to offer in its support. But His life and doctrine afford
convincing illustrations of His spiritual convictions, and the key to
the mystery of His miraculous works of love may perhaps be found in our
realisation of His sense of kinship with all living creatures. His
acquiescence with natural laws, known by Him to be the working of the
will of the Spirit of Life, gave Him influence over all persons with
whom He was able to establish a spiritual relation--with all who were
willing to co-operate with Him in the alchemistic law of love. His own
self-command gave Him dominion over those weaker than Himself, who did
not resist His will, who, in the language of Scripture, "had faith in
Him." Without such faith we are told He could do no mighty works. But
given this receptive attitude of mind, He was able to infuse strength
into a sick person and thus to stimulate the Spirit to resume its normal
correspondence with the functions of the flesh.

Realisation of union with God as the supreme Spirit of Life entails an
awakening to the significance of the unity of nature, and calls for an
adjustment of the physical equipment of sense into accord with what is
perceived to be the will of the Spirit of Life. With the desire to be at
one with the Will of God, consciousness of those influences hitherto
dimly apprehended to control existence as though by autocratic law,
widens into perception of a progressive government of the whole of life,
in the ordinance of which men may take an active part. Here, surely, is
that recognition of God possible to all, to which Christ referred in the
words, "God is a Spirit, and they that worship him must worship him in
spirit and in truth" (St John iv). This is that heaven of light and
truth, to be excluded from which is to dwell in the outer darkness of
spiritual ignorance. And this is the new birth unto righteousness with a
death unto sin which is the epitome of the ethical teaching of Christ.

But, it will be asked, how does this view of life eliminate suffering as
an evil from the world? How can it be shown that disease and death, the
fear and danger of which cast a perpetual shadow over life, are not evil
things, responsible as such for the suffering of all creatures? Granted
that man has attained his present high position in the evolutionary
scale chiefly through his ability to feel, to suffer; granted that the
establishment of morality, brought about largely by registration of
contrast in sensation, leads directly to realisation of spiritual life;
granted that we may be privileged thereby to exercise a transmuting
influence upon evil and its effects, thus making us partakers in the
progressive government of life; if our future evolution, proceeding on
the same lines of development, entails an ever greater capacity to
suffer, is it a desirable thing? Have not less highly organised
creatures, with correspondingly lower degrees of consciousness and with
less knowledge of the governing principle of life and their own
responsibility towards that government, happier lives than men? Whither
are we tending? What is the ultimate goal of the recurring cycle of
birth and death, manifested by the operation of natural laws, in the
general scheme of life in which the evolution of man is but a part?

The welfare of individual man has no meaning apart from its relation to
the benefit of mankind as a progressive whole. If a man participate in
the common habits of his fellows, he must take his share in those
dangers to individual existence which the development of his race
necessitates. The advantages which we to-day derive from our employment
of social and scientific contrivances common to civilised communities
have been wrought from the effort and suffering of men of past times. We
are debtors to our ancestors who, by their own labour and sacrifice,
have given us a better equipment for the battle of life than was their
own inheritance from their forefathers. We are under an obligation to
our race which, whether we discharge it willingly or no, is drawn from
us by the operation of forces beyond our own control, as the just
equivalent of our gain. We cannot separate ourselves, humanly speaking,
from our kind. Inasmuch as the spirit of humanity reaches out towards
immortality from one generation to another, our lives are not our own.
Rather are they hostages to fortune, to that evolutionary principle
which, while allowing us as individuals to participate in the benefits
actualised to-day as the results of the labours of past generations of
men, also exacts from us our own contribution towards the slow
perfecting of our kind.

It is indubitable that suffering is an important factor in the evolution
of the mind as well as of the body of man. Inefficiency and defect in
scientific and social contrivances are made apparent by accident, which,
having entailed human suffering, is therefore productive of effort to
rectify the cause of danger, and thus of reducing the risk of further
punishment.

Could perfect correspondence between an organism and its environment be
perpetually maintained, physical death could only occur as the final
stage in the gradual decline of the medium of the spirit. Such natural
dissolution appears to be part of the order of manifested life,
requisite for its continuity and for the evolution of species, and
necessary for the development of the spiritual desire for immortality.
It is not of necessity a painful process, since the slow decline in
physical vitality implies a corresponding decrease in sensibility, or,
in other words, a decrease of physical consciousness. Premature death,
the result of disease and accident, and accompanied by more or less
suffering, constitutes the wages of ignorance, and only in this sense
can pain and death be said to be a punishment for sin inflicted by God.
If man, individually and socially, does not know how to protect himself
from danger, he must pay the penalty for ignorance. Only a perfected
organism, maintaining a permanent correspondence with its environment,
could be permanently capable of combating physical death. And since the
cycle of the birth and death of all forms of life constitutes the
central principle of natural law, it is difficult to imagine an eventual
eternal preservation of individual physical life to be the ordained end
of the evolution of humanity.

When life is looked at as a whole--a point of view entailing perception
of God as the supreme Spirit of Life informing and governing all
matter--there appears no injustice in the suffering of the human race,or
of other organisms whose evolution requires their conscious
susceptibility to environment. Men must suffer for their ignorance in
order to become wise, and to get wisdom they must eat from the tree of
good and evil. Those who are ignorant of what is necessary for the
preservation of health receive the wages of their imperfection--suffering,
and premature death unto the third and fourth generations--not as the
vindictive vengeance of an offended Deity, but as the remedial
vindication of a persisting will of love, a transmuting process which
must endure until the result of fatal ignorance is expurgated from a
progressive world.

If individual thought, individual free-will and action, were more
generally recognised to be the prime factors by which human evolution is
forwarded or deterred; if concern for the preservation of individual
advantage were dominated by a desire to promote the welfare of the race;
if the willing transmutation by vicarious suffering of the effects of
evil into elements of good were more readily accepted as the privilege
of the members of the communion of love; we are justified in believing
that unnatural suffering and death, with their manifold accompaniment of
sorrow and fear, would be gradually eliminated from the lives of men
according as they grew into a more perfect wisdom and understanding of
the meaning and purpose of life.

Like Christ, we must be perfected through suffering. The whole creation
groaneth and travaileth together, to the end that the incarnate purpose
of life may be fulfilled, and that the increasing sum of the spiritual
consciousness of creation may be brought into co-operation with the
Divine Creator and so actively and willingly share in the divine
government of life.




V

THE VESTURE OF GOD


WHEN Paul of Tarsus reproved the men of Athens for ignorantly
worshipping an unknown God, he was virtually denouncing the tendency
towards idolatry which is inherent in all religious symbolism. Public
worship of an unknown and unseen God must be more or less symbolic in
order to express any particular idea of the nature of the supposed
divinity. But a stranger in a strange land, uninitiated into the
symbolism of the religious faith there practised, is apt to infer
idolatry in the ritual he witnesses simply because he cannot
discriminate between the thing seen and its esoteric significance. The
programme of Christianity delivered by St Paul to the Athenians
practically excluded ceremony as a necessary accompaniment of worship.
He preached a known God, a seen God, revealed in the person of Jesus
Christ, and requiring no likening unto gold, silver, or stone images,
graven by art and men's devices.

It is noteworthy that every religion in its infancy is but sparely
attended by forms and ceremonies, the more or less elaborate ritual that
accompanies its subsequent growth being an almost inevitable result of
its consolidation into a definite creed which shall stand as the
supposed likeness of its original spiritual conception. This rise of
ritual is largely responsible for the need of periodical reform which is
a common occurrence in the development of every religion that has
outlived its infancy. The history of Christianity, with which alone we
have here to deal, affords recurring examples of agitation directed
against a perverted religious symbolism--a dangerous degeneration which,
by crushing the spirit beneath the letter of observance, leads to
hypocritical and idolatrous practices.

It is difficult to think that St Paul, when condemning the symbolic
worship of the Athenians and Ephesians, foresaw the growth of that
elaborate ritual, formulated gradually as symbolic evidence of Christian
doctrine, which has become so inextricably a part of the Catholic faith
as taught in the Church to-day. Christ's remark, "Except ye be
converted, and become as little children, ye shall not enter into the
kingdom of heaven" (Matt. xviii. 3), might with advantage be applied to
religious organisations as well as to individuals. But although as a
reformer of the Jewish faith He denounced symbolism, which had become
corrupt, inasmuch as undue stress was laid upon the letter to the
neglect of the spirit of the law, He yet submitted to the ordinance of
the law in all particulars, perceiving that a proper attention to the
spirit did not necessarily entail neglect of the letter of its
observance. He was a reformer, not an iconoclast. He came not to
destroy, but to fulfil. But His outspoken denunciation of the
hypocritical and idolatrous practices of the Scribes and Pharisees
roused an active hostility to His teaching, since reversion to the
simple ethical principles such as was advocated by the later prophets,
with a proper appreciation of symbolism as symbolism, implied the
downfall of those whose tenure of authority over the masses of the
people depended upon the strict maintenance of a complicated and
mystifying ritual.

Symbolic worship is an attestation to an unseen God, its ostensible
purpose being of course that a gradual revelation of God may be
vouchsafed to the pious devotees of sacraments and ceremonies. The
inaugurator of a rite, desiring to express his ideas of abstract or
absolute truth, contrives a symbol, a work of art that shall stand as
the likeness of his thoughts--a likeness capable of carrying
significance according to the discriminating intelligence of all who may
behold it. He cannot be held responsible for any subsequent confounding
of his artistic symbol with its esoteric meaning; but to those who
cannot distinguish between an image and its significance--who interpret
the letter as synonymous with the spirit of a rite--the observance of
symbolic worship becomes perforce an introductory step towards idolatry,
the practice of which is fatal to intellectual and spiritual progress.

Not only with regard to religion, but in every branch of art, in the
common habits of daily life, in the very language that clothes thought,
this dangerous tendency of the human mind towards idolatry may be
observed. Thus, worship of beauty for beauty's sake is idolatrous. But
its recognition as the outward sign of inner grace is one of the lay
sacraments of life which link the real to the ideal realm of thought and
give an added glory to human existence. Is not man a dual creature? Is
not his body an artistic expression of the divine Spirit of Life, in
whose likeness he is made? And are not his works representations of his
creative and executive powers, even as the works of nature are
representations of the supreme Spirit of Life?

The minds of individuals, as of races, find expression in their works,
the worth of all artistic symbols of endeavour (whether of so-called
secular or sacred significance) being determined by the evidential
testimony they convey of abstract and absolute truth. Now, illumination
of unproven supposition being prefatory to its establishment as fact,
the evidence of things unseen and unknown is resolved into the
foundation of comprehension. The execution of a work of art is only
truly estimable when its realism affords an adequate expression of its
maker's mind--when, in short, it forms the outward sign of inward
meaning, and is recognisable as such.

Thus considered, words stand as symbols, language being evidence of
thought. The extent of a man's vocabulary may be taken as a fair
criterion of his ideas about the things of which his words are the
expression, always supposing he does not fall into idolatrous worship of
words as words, to the neglect of their proper significance and value.
Again, figures as symbols of calculative thought, while valueless in
themselves, are of inestimable importance when rightly utilised as an
effective means to an end. Through the science of mathematics, the
relation between magnitudes only conceivable to the mathematician by his
employment of calculative symbols, can be correctly ascertained, and a
working hypothesis for practical purposes thereby obtained. Mathematical
formulæ thus regarded appear as the outer signs of a reasoning process
that resolves the unseen and unknown into proven facts.

The rituals of religious creeds, regarded as combinations of symbols as
infinite in variety and arrangement as the needs of men, may surely be
designated as works of art if it be remembered that admiration and
imitation of natural objects is mainly responsible for the conception of
those several deities whose supposed supernatural authority forms the
summit of each particular creed, and whose character stands not only as
a summary of a people's appreciation of what is admirable in human
conduct, but also as an expression of artistic feeling.

Growth of art is proportionate to intellectual development. That is to
say, expression follows conception--a precept evidenced by the
progressive works of men, which bear witness to their makers' increasing
power to give utterance to what has hitherto been unutterable because
incomprehensible. Thus considered, symbolism appears as the _alphabet of
truth_, whereby men may read the history of past days, and write the
record of their own achievements in the Book of Time. It is the link
between seen and unseen, real and ideal, knowledge and mystery, finite
and infinite. It is the seal of divinity set upon man who, made in the
image of God--an artistic expression of the supreme Spirit of Life--is
endowed with the attributes of his Creator, thereby enabled to manifest
his creative energy in his own works of art and so to offer continual
testimony to the indwelling and divine Spirit of his life. Thus the
glory of the Creator is made visible to His creatures not only in the
wonders of the natural world scientifically revealed in the course of
intellectual development, but also in a correspondingly progressive
spiritual revelation of essential truth behind the vesture of symbolic
being.

Contemplative life is to men the reflection of their minds, Nature
acting as the mirror of those mental visions which connect thought with
spiritual perception. And since psychical ideals are regulated by
intellectual limitations, _understanding_ of spiritual truths must be
proportionate to intellectual insight.

Jesus Christ offered no evidence of the essential truth of His spiritual
convictions save by symbolism. Like all idealists, He sought by means of
art to convey His ideas to the understanding of His disciples. This was
done in three ways. He spoke in parables; His actions were dramatically
contrived to illustrate His verbal teaching; and He ordained a
ceremony, the performance of which should perpetuate the epitome of His
doctrine. His view of life being the reflection of His spiritual ideals,
and more or less dependent upon His intellectual perceptions, it was
necessary, in order to make others see as He saw, to teach them to look
at life from His point of view.

He saw the earth and the fulness thereof as the outer sign of the
supreme Spirit of Life--Nature being the vesture of God, the cloak of
spirit, making all creatures likenesses of God and manifestations of the
divine will. God's works of art--natural phenomena--are variously
interpreted, because men's spiritual perception is regulated by their
intellectual capacity to understand what they perceive. In the same way
the symbolic works of art employed by Christ to illustrate His teaching
are variously interpreted according to men's ability to grasp the true
inner meaning behind the vesture of parable and ritual. His symbolic
teaching was interpreted literally by the materialists among His
audiences. Only a few understood that He spoke in parables, and that His
actions were intended to illustrate spiritual truths. Even His chosen
disciples failed sometimes to distinguish between the outer signs of His
doctrine and their inner significance. But Christ looked to the future
for a wider acceptance of His gospel of love and its application to the
whole scheme of life. He foresaw that by the spirit of truth inherent in
all knowledge and emanating from the supreme Spirit of Life, His
teaching would be tested and purged of whatever false interpretations
idolatrous generations of men might place upon it. "Heaven and earth
shall pass away, but my words shall not pass away" (Matt. xxi. 35).
Truth is not bounded by the duration of men's finite term of earthly
life.

For the sake, therefore, of unborn generations of men He desired to
safeguard the perpetuation of His ideas of truth, so that they might
carry their message to a future and more spiritually minded age. Would
not a comprehensive symbol, a rite, carrying significance proportionate
to the discriminating intelligence of those who should witness it,
combat the danger of His doctrine becoming irretrievably corrupted? The
foundation of His gospel of love lay in His sense of union between God
as the supreme Spirit of Life and individual being--every form of life
appearing to Him as a manifestation of God and a part of the Divine
essence. The symbol He contrived must be closely associated with Himself
and with this doctrine. It must be the likeness of His idea, and as a
true work of art it must be capable of conveying its meaning to all able
to recognise a spiritual truth beneath its outward form. It must be the
epitome of all that was of vital importance in His teaching. It must be
suited to all countries, and to all manner of men at all times. And in
order to ensure its faithful perpetuation, it must be inaugurated as a
personal memorial of Himself, to be celebrated through all ages as a
symbol of the spiritual unity of life. What more fitting material for
His purpose than the common daily food and drink of people of all
classes? What could better illustrate the bond of union existing
throughout Nature than a ceremony which should show how living creatures
are sustained by the fruits of the earth, and which should emphasise the
fact that animate and inanimate Nature is pervaded by the same Spirit of
Life which works through a recurring cycle of birth and death for a
perpetual manifestation of God, _who is Life_, the vital principle of
being? What could better illustrate this Spirit of Life dwelling in
men's bodies and making them temples of God than a rite which drew
attention to the fact that nourishment of the body is necessary for the
continuance of the manifestation of the Spirit? Bread, the staff of
life, is in some form or other the daily food of all peoples. The
tilling of the fields, the garnering of the grain, the grinding of the
corn, bring men into intimate relation with Nature, and fittingly
demonstrate that connection between natural laws and the lives of men
fundamental to their existence and necessary for the maintenance of
life. The vine served as the subject of some of Christ's most beautiful
parables; it was an object of familiar interest to the people of Judæa;
its cultivation was associated with the habits of their daily lives. Its
fruit was thus another suitable symbol of intercommunion between the
products of the earth and the bodies of men.

The accounts of the inauguration of the rite of communion given by St
Matthew, St Mark, and St Luke agree in the statement that it occurred
when Christ and His disciples met together to celebrate the Feast of the
Passover, immediately before the betrayal by Judas. The occasion was
clearly chosen by Christ as suitable in all respects for the institution
of the ceremony He had conceived as adequately embodying a symbolic
epitome of His doctrine. Throughout His mission He had rigorously
observed the letter of the Jewish law, it being in accord with His
office as a reformer of a distorted religious symbolism to utilise
existing ritual in order to expatiate on its neglected spiritual
significance. The keeping of the Passover with His twelve disciples
could be made to signify very much. It would be the last Passover He
would keep with them. Nay, more, it would be the last meal. When the
Feast next occurred this present celebration would be remembered as the
last occasion when He had broken bread with them. All that He had then
said and done would be graven on their memories as the last words and
deeds of their beloved Master before He was taken from them to undergo
His trial and death. He would appeal, therefore, to their affectionate
memory of Him in order to induce a faithful performance of the rite He
was inaugurating. Though they might fail to grasp its full spiritual
significance, their attachment to Him would ensure the carrying out of
His command to fulfil it in memory of Him. If the faithful celebration
of the rite were secured, there was made possible a fuller understanding
of its meaning by future and more enlightened generations, who would
subject His doctrine to the test of the Spirit of Truth, proceeding from
the supreme Spirit of Life, and inherent in all knowledge.

St John gives no account of the institution of the rite at the time of
the Passover, although he alone of the four Evangelists reports Christ's
verbal teaching of the doctrine thus embodied on occasions other than
its inauguration as a symbol of communion. In the sixth chapter of his
gospel we find Christ reported as using the same symbolic phraseology
with regard to His flesh and blood that He employed in His speech
introducing the rite at the Last Supper. We read of the disciples and
the Jews disputing Christ's words, interpreting them literally, and
calling forth His explanation that "It is the Spirit that quickeneth;
the words that I speak unto you, they are spirit and they are life."
Notwithstanding the implied injunction that His doctrine of the unity of
life was to be interpreted in a spiritual sense, we find that "from that
time many of his disciples went back, and walked no more with him."

Since then, how many literal interpreters of Christ's symbolic
utterances have turned aside from following after Him, and have been led
away into idolatrous worship of the letter of His teaching to the
neglect of its spiritual significance!

It would appear that the symbolic epitome of the doctrine of communion
had been conceived by Christ some time before He introduced it as a rite
on the occasion of the Last Supper; that the idea had already been
verbally expounded by Him; and that its consolidation into the form
eventually chosen was achieved as a dramatic finale to the whole of His
previous teaching. If the fourth gospel be the work of John, the
disciple whom Christ loved, it is significant that he alone reported
the injunction that Christ's words were to be interpreted in a spiritual
sense. The doctrine of the unity of life, incorporated in the rite of
communion, permeates the whole of the gospel, and lends strength to the
supposition that its writer had in some special way known personal
intimacy with Christ. Union between God as the supreme Spirit of Life,
and the Word as the expression of God, is the basis of its doctrinal
construction; and the institution of the rite of communion, duly
reported in the other gospels, is here shown to be the logical
conclusion, in the form of a symbolic epitome, of the premisses adopted
by the writer.

Supposition, however, is not evidence. In order to determine the
significance of the rite of communion, and thus to arrive at some idea
of its importance in Christian doctrine, it is necessary to subject it
to that test which Christ Himself declared to be the proper criterion of
merit--the Spirit of Truth. In these later days, nearly two thousand
years since He utilised the loving obedience of His disciples to
institute symbolic evidence of the spiritual unity of life--a rite
designed to give light to untold generations to come--how have men
obeyed His injunction to test His words and deeds by the Spirit of
Truth?

"The Comforter, which is the Holy Ghost, whom the Father will send in my
name, he shall teach you all things, and bring all things to your
remembrance, whatsoever I have said unto you" (St John xiv. 26).

"When the Comforter is come, whom I will send unto you from the Father,
even the Spirit of truth which proceedeth from the Father, he shall
testify of me" (St John xv. 26).

"I have yet many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth, is come, he will guide you into
all truth: for he shall not speak of himself; but whatsoever he shall
hear, that shall he speak: and he will show you things to come. He shall
glorify me; for he shall receive of mine, and shall show it unto you"
(St John xvi. 12).

In these sayings, among very many others, we have a declaration that the
Spirit of Truth, inherent in knowledge and proceeding from God, the
supreme Spirit of Life, accompanies intellectual and spiritual
evolution. Christ's doctrine was not intended only for His immediate
followers and men of His own race and time. Much that was to them
incomprehensible, much that by reason of their intellectual limitations
He could only teach by implication, He referred to future generations of
men who might discover and appreciate by the clearer light of after-days
the intrinsic truth of His doctrine of spiritual unity. How has His
appeal to posterity been answered? How has His recommendation to test
His words by the Spirit of Truth been obeyed?

It is part of the function of scientific criticism to examine emotional
apprehension, and to corroborate or disprove by means of evidential
testimony the truth in spiritual suppositions. The modern view of the
universe, which recognises for the elements of matter an essential
correlation of principle, may thus be regarded as the rational
endorsement of Christ's spiritual apprehension of the intercommunion and
oneness of all forms of life. That the bodies of men are reared upon and
sustained by innumerable other forms of life; that every individual is
in reality an aggregate of others; that Nature rests upon the continued
intercommunion of all its parts; that no one part has power and meaning
save in conjunction with others; that correlation is the perpetuating
principle of life; that the very universe depends upon the mutual
support of its component parts--are scientific facts that have their
psychical counterparts in the spiritual ideals contained in Christ's
gospel of love, and are emphasised in the symbolic summary of His
teaching--the rite of communion.

Let us now take the actual words supposed to have been used on the
occasion of the inauguration of this rite, and examine them by the
light of attested scientific facts:--

"Take eat, this is my body which is given for you."

"This cup is the New Testament of my blood which is shed for you."

Christ spoke as an incarnate son of God, as a human manifestation of the
Spirit of Life. His form, derived from and nourished by the fruits of
the earth, was in its elemental essence one with the vital principle of
all forms of life. The bread was His body. His physical life was
sustained by His participation in the sacrificial intercommunion of
Nature. But the time was come when His body was to suffer death. He had
risked His life by preaching reformatory doctrine. Now this work was
done. He was aware of His impending death, therefore He would not eat
again. But His disciples were not yet to die, for their work was not yet
done. Therefore He bid them eat and drink, and thus continue to benefit
from the intercommunion of Nature, in which all forms of life obtain
mutual sustenance by mutual sacrifice.

The wine was His blood. In an agricultural and vine-growing country such
as Judæa, bread and wine were suitable examples of nutriment necessary
for the maintenance of physical life. The flesh and blood of men are
drawn from the products of the earth, and are resolved into their
elemental parts when the spirit is separated by death from the body.
Starvation weakens and finally destroys the body, but nourishment
restores waste and makes continued manifestation of the spirit possible.
Christ's blood had been formed from the fruits of the earth. Now it was
to be shed. Sacrifice according to the Jewish law necessitated the
shedding of blood. Was not the Feast of the Passover, which He was then
keeping with His apostles, a sacrifice of blood? But He announced the
institution of a new testimony of His blood which should not only
witness to His death, but should show forth the victory of the Spirit
over physical dissolution. The symbol of sacrifice was to be
spiritualised. Whereas the old Jewish idea of worship necessitated the
taking of life and emphasised the shedding of blood as pleasing to God,
the spiritual significance of sacrifice was now re-illustrated by
Christ's new interpretation of the sacrament of life. The kindly fruits
of the earth; the increase of the earth; the bursting forth of vital
energy from the earth--was now to yield the symbolism of the communion
of life. Not death, but life was to be emphasised as the will of God.
The veil of the Spirit was to be lifted, showing Nature as the outer
sign of life, as the veritable vesture of God.

It is noteworthy that this interpretation of the rite of communion in no
way contradicts the constructions placed upon it by the Catholic Church.
Instead, it reconciles certain differences of opinion, and may be seen
to offer a point where religion and science may meet in a special
endorsement of the unity of Nature.

The doctrine of transubstantiation is coherent and reasonable if
prefaced by recognition of God as the supreme Spirit of Life present in
all form. It is absence of this spiritual acknowledgment that has laid
the teaching of the Church of Rome open to the charge of idolatry. Both
before and after the "consecration," the bread and wine are most truly
the body and blood of God if Nature be recognised as the vesture of the
Divine Spirit. The repetition of the words spoken by Christ at His
institution of the rite serve to emphasise this spiritual truth. The
idea of _corporal_ union with Christ, obtained by partaking of the
consecrated elements, does not adequately illustrate the fact that all
life is one, and that all form is pervaded by the same one Spirit of
Life. His body and blood is not the only touch-stone of union among men,
since the whole of Nature is one communion of life, wherein all
creatures are one by reason of their common spiritual source of life.
The same principle by which the fruits of the earth built up and
sustained the human body of Christ works to-day throughout Nature. Here,
indeed, is the outer sign of the sacrament of union, as illustrated in
His rite of communion. But the spiritual significance of this kinship of
Nature there made evident, although latent in the Roman interpretation
of the rite, suffers neglect in practice, and its symbolism is thus in
danger of degeneration towards idolatry.

The English version inclines towards the other extreme by unduly
neglecting the outer sign of union, thus detracting from the full
significance of the rite. It does not emphasise the corporate
brotherhood of man, and it does not therefore appear fully in accord
with the scientific doctrine of the unity of Nature. In striving to
avoid the supposed idolatrous errors of Rome, the rite has been deprived
of half its meaning. The Church of England strains towards a spiritual
interpretation at the expense of the actual; whereas the Church of Rome
accentuates the actual to the neglect of the spiritual. Neither version
attains an adequate appreciation of the fact that the rite of communion
is primarily a symbol, whose meaning can only be properly gauged by due
attention to both its outward sign and its inner meaning. The spiritual
is manifested through the actual, as the infinite through the finite.
Understanding of essential truth is gained through the senses, not in
spite of them. But the word is neither of greater or lesser importance
than the thought. Is not the one an expression of the other, as
Nature--the vesture of God--is the expression of the Spirit of Life?
Thus, in the words of Christ: "I have manifested thy name unto the men
which thou gavest me out of the world: I have given them thy word. Thy
word is truth" (St John xvii.).

If God be recognised as the supreme Spirit of Life, love must be seen to
be the expression of life, and the perpetuating principle of life. Life
is a whole, and the Spirit of Life pervading all form is manifested by
the intercommunion of all its parts. Thus, the formation of flower and
fruit secure the perpetuation of plant life, with whose existence is
entwined the preservation of other forms of life. With higher organisms
propagation is achieved by the same principle of sacrificial love, the
intercommunion of all forms of life being necessary for the continuity
of life as a whole.

Thus considered, love appears as a symbol, the outer sign of the
sacrament of life, wherein individuals are united in spirit, and as a
consequence of this union obtain increasing consciousness of their
immortality. The attainment of such spiritual consciousness entails the
subservience of personal identity to the consciousness of kinship with
the Whole of Life. Christ's gospel of love, with its repeated assertions
of the necessity for self-surrender as prefatory to the acquirement of
spiritual joy, finds a parallel in the pursuit of happiness undertaken
by men and women in the occurrences of everyday life. Do not the joys of
love in its human relations between friends, husband and wife, parents
and children, rest on a mutual surrender of self-interest?

The rite of communion can thus be resolved into a sacramental work of
art, whose outer sign is love, and whose inner meaning is life. Through
Christ's symbolic work of art, the vesture of God which manifests the
Spirit of Life is seen to rest upon all form. The symbols chosen by Him
to summarise His teaching are of an exact appropriateness. By His
illustrations of bread and wine, designated by Him as His flesh and
blood, the gospel of love and the scientific doctrine of the common
derivative union of all forms of life are brought together and shown to
be the inseparable accompaniment of the whole of manifested life.
Therefore the declaration, "This is my body.... This is my blood ..." is
not only true of the physical relationship which He Himself bore to
Nature as the vesture of the Spirit of Life, but is applicable in its
verity to every man who, in obedience to Christ's command to "Do this
in remembrance of me," comes to recognise in his employment of the
prescribed formula the true expression of his own union with the
elements of Nature, and his own relation to the supreme Spirit of Life
as a child of God, made manifest through love.

Christ's words are not therefore to be repeated only as a quotation of a
formula applicable solely to Himself as a being differing from all other
men, by reason of a divine origin possessed by Him alone; but as living
truth, capable of realisation by every thinking man and woman as an
epitomised testimony to the essential unity of all forms of life, a
unity manifested in form by the perpetuating principle of love.

This unity of Nature is attested by the intercommunion maintained
between its parts through the mutual surrender of individual advantage
and personal identity, which sacrifice enables the perpetuation of the
whole of manifested life to be carried on.

"For whosoever will save his life shall lose it: but whosoever will lose
his life for my sake, the same shall save it" (St Luke ix. 24).

In these words Christ, conscious of Himself as a manifestation of the
supreme Spirit of Life, and speaking as Incarnate Love, urges a similar
spiritual realisation on His fellow-men; so that they also, through
voluntary self-surrender in the communion of love, may obtain spiritual
union with the Source of Life, and become consciously clothed with the
vesture of God.




VI

SPIRITUAL CORRESPONDENCE


CAREFUL examination of the articles of most religious creeds reveals so
remarkable a connection between the ideas of prayer and immortality
inculcated therein, that in an attempt to trace and summarise the effect
of either of these devotional outcomes of the religious sense over the
spiritual evolution of mankind, it is expedient to subject them to a
dual consideration.

The infinite diversity of the human mind is made strikingly apparent by
the different ideas of the significance and utility of prayer existing
at various periods in the history of religion; and if this exercise of
the evolving soul of man be recognised as yielding the basis of those
conceptions of human immortality which, when defined as the goal of
established creeds, distinguish such from all purely philosophical
systems of thought, the difficulty of dissociating these two devotional
factors in the development of spiritual correspondence becomes even more
clearly apparent.

It is noteworthy that most interpretations of the function of prayer,
although acknowledging its fundamental purpose to be that of providing a
means of direct communication between God and man, vary according to the
different conceptions of the nature of God of which prayer is the
logical corollary, and from which all ideas of immortality are derived.
For instance, the notion of God as a Person, made in the image of man,
and endowed with his characteristics and powers in a superlatively human
degree, is naturally accompanied by belief in the efficacy of prayer as
a means of modifying the circumstances of life by permitting them to
deviate from the normal operating sequence of cause and effect, into
irregular acquiescence with the particular and changing desires of
individuals. Such an interpretation of the use of prayer is chiefly
characteristic of the religious history of the childhood of the human
race; but it also represents a type of mind surviving to-day under the
domination of ecclesiastical Christianity which, inculcating the theory
that the government of God in the world is directed towards the especial
benefit of mankind at the expense of the so-called "lower creation," is
largely responsible for those ideas of inconsistency between the
principles of religion and science which have led to controversial
warfare between these two educative influences of the human mind.

Most of the conceptions of immortality which accompany belief in a
purely personal Deity trend towards an actual epitomised realisation of
all that appears possible to obtain from God through the medium of
prayer. The savage, attributing to his deity the power of capriciously
inflicting upon him pain and pleasure, misery and happiness, prays for
the satisfaction of his personal desires, and for immunity and
protection from bodily harm. His ideas of immortality hover consequently
about the imagined summarised reality of his prayers--Heaven being
conceived of as a place where the human joys for which he has prayed can
be realised in a magnified degree for ever; and Hell as the threatened
compendium of all his fears, the culmination of pains and perils, to
escape which he offers up propitiatory and supplicating prayer.

In order to guard as far as possible against verbal misunderstanding, it
is perhaps as well to offer a definition of the sense in which the word
prayer is here used.

_The expression of the desire to correspond with the will of God._

Have we not here a basic point of spiritual correspondence, from which
man's hope of immortality may be seen to justify its conception?

Careful consideration of the many and apparently conflicting methods of
enunciating prayer leads to the observation that there exist
practically but two great categories into which all varieties of prayer
naturally fall:--

1. "Prayer of Specific Petition"--the outcome of the physical
susceptibilities of men.

2. "Prayer of Spiritual Acquiescence"--the expression of the psychical
apprehensions of men working through the medium of sense into perception
of God as the supreme Spirit of Life, revealed in form, and present as
the Spirit of Truth in knowledge.

The one is antecedent to the other. That is to say, prayer of spiritual
acquiescence is a natural growth from prayer of specific petition,
observation of which fact offers striking evidence of the evolution of
the soul of man.

It is one of the foremost characteristics of youth to demand from
established authority satisfaction of those mental and physical desires
which growth of consciousness entails. A child naturally attributes to
his parents the ability to grant or to deny his requests. He receives
from them all the necessaries of life; reward and punishment are in
their keeping; and he therefore conceives the idea of propitiating
their good-will towards him, trying by his conduct to rouse the approval
and pleasure and avert the wrath of the parental government. He is
disappointed when his requests are refused or ignored, and grateful when
they are granted, perceiving himself at the mercy of a strength and
power greater than his own.

Under precisely the same circumstances of ignorant youth, the so-called
"uncivilised man" bows to the authority of what he believes to be
supernatural power exerted upon him by the gods. He is, apparently, the
plaything of a capricious deity, who holds as clay within his hands
those conditions of life which bind him to his fate. Surely he does
wisely to propitiate this authoritative power by gifts, vows, and
supplications; by thank-offerings for danger averted; by petitions for
the deliverance from threatened evil. Before all serious undertakings he
tries by means of omens to read the will of his god towards him, even
as the little children, studying their parents' faces, hope to discern
thereon the propitious moment for the voicing of a particular request.
But there comes a time when the child ceases to be a child; when he puts
aside childish things--idle questions and unreasoning entreaties; when
he no longer asks in words for the satisfaction of each transitory
desire; when he acquiesces with perfect confidence in that loving wisdom
of his father, which experience has proved to him to be a will for his
own good in conjunction with the good of the whole of life; when the
reasonableness of such acquiescence with his father's will controls his
thoughts and pervades his consciousness; when the maturing man, looking
out with awakened perceptions of the order of the world, recognises the
will of God, written upon the face of Nature, as the true revelation of
his own will. His mode of prayer has changed. Spiritual acquiescence has
taken the place of specific petition. He enters into fuller
understanding of the works of his Father; he approaches communion of
consciousness with the supreme Spirit of Life.

Development of the desire to correspond with the will of God accompanies
both the spiritual progress of the individual consciousness of men and
of the collective consciousness of mankind. That is to say, the
evolution of prayer here suggested--showing how a faithful desire to
know and to do the will of God induces its own fulfilment by growing
consciousness of and acquiescence with the divine Spirit of Life--is not
only applicable to individual effort, but also to those combinations of
aspiration which we designate as public prayer. For if the repetition of
a sincere desire to be, say, moral, be in an individual a strong bias
towards morality, the office of general prayer, employed for a like
congregational purpose, must be capable of carrying with its rehearsal a
similar inducement towards its own fulfilment.

But although a priest may give utterance to the noblest of sentiments,
to the highest and purest aspirations of those human hearts whose
mouth-piece he professedly is, if the spirit of sincere individual
desire be not instilled into the spoken prayer that is supposed to
represent the congregational will, performance of the office becomes a
mockery of its intention, its expression as surely falling into
nothingness as the echoes of the human voice fade to silence. But when
the performance of public prayer is truly utilised to express the united
wills of many individuals, such a concentration of desire must make for
fulfilment by means as purely natural as those by which the laws of
demand and supply operate in life--the medium between desire and its
fulfilment being the operating power of will. If the efficacy of public
prayer were more generally recognised, surely there might be added to
orthodox liturgies an increasing power which would illuminate the idea
of the divinity of man, witness to the glory of the government of God,
and bring into a union of love the souls of the children of God. For
word is the fruit of the Spirit which brings into being the germ of the
deed that shall, at the appointed time, fulfil the purpose of its being.

To those thinkers whose spiritual perceptions have been quickened by the
doctrine of the unity of Nature into recognition of God as the Spirit of
Life present in all form, a connection between prayer and immortality
will be plainly evident. But if the idea of the aim of prayer which
accompanies the interpretation of Nature as the vesture of God be that
of voluntary effort to become one with the Divine Will, what idea of
immortality is the natural outcome of such belief?

If we assume Christ's conception of God to have been drawn from His
interpretation of Nature as the vesture of the Divine Spirit of Life, we
may expect to find some presage of His ideas relating to the immortality
of man in His teaching concerning the meaning and function of prayer.

The so-called "Lord's Prayer" is commonly accepted as summarising His
doctrine relating to the right rendering of prayer, and offers a
remarkable illustration of that combined specific petition and spiritual
acquiescence which is characteristic of His own employment of prayer.

In His dual capacity of reformer of a corrupted religious symbolism and
innovator of new esoteric ideas, He sought to cultivate a new order from
the old, not by grafting upon past habit and tradition the bud of an
extraneous growth, but by inviting the co-operation of the free-will of
men with the working of the natural laws of development, perceived by
Him to offer a means of attaining to a higher plane of spiritual
consciousness. When He told His disciples that "All things whatsoever ye
shall ask in prayer, believing, ye shall receive," He tacitly
acknowledged the value of specific petitionary prayer, the right
employment of which we know to be capable of providing an educational
basis for the attaining of higher ideas of the relation between things
material and things spiritual.

But His advocacy of all such specific petition was accompanied by a
prefatory acknowledgment of God as the Father of man, the natural
expression of His sense of union with the supreme Spirit and Source of
Life. On the occasion of His own prayer before His betrayal, we find an
expression both of His physical and spiritual desires. The man prays
that suffering may be averted from him, while the spirit voices its
longing to conform to God's Will and thus to obtain perfect union with
the Spirit of Life in him and over him.

"Abba, Father, all things are possible unto thee; take away this cup
from me: nevertheless not what I will, but what thou wilt" (St Mark xiv.
36).

Is not this acknowledgment of the spiritual fatherhood of God, which
here prefaces Christ's own employment of prayer, as well as His
recommended form for the use of His disciples, another expression of the
conception of God as the supreme Spirit of Life, manifested through
love, and attested by the Spirit of Truth, which finds representation
in His words and deeds and in His rite of communion?

Now, if we assume men's ideas of heaven and hell to be respectively the
imagined realisation of desire and the compendium of fear, of a degree
and kind consistent with their physical and spiritual evolution, and
forming the basis of their prayer to God, an appreciation of the means
and end of prayer as advocated by Christ should in some measure reveal
His ideas on the subject of human immortality.

The keynote of His reported teaching on prayer is that of union with the
Will of God which, held by Him to be the true end of all attempted
spiritual correspondence with God, becomes at once the foundation of and
the justification for the Christian's hope of immortality.

"Not every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doeth the will of the Father which is in
heaven" (St Matt. vii. 21).

Not merely by calling upon the name of Christ, but by obeying His
injunction to realise with Him our union with God as the Spirit of Life,
and to make our wills one with the Divine Will, is the certainty of our
spiritual inheritance revealed to us. For, "This is life eternal, that
they might know thee the only true God, and Jesus Christ, whom thou hast
sent" (St John xvii. 3).

We know the true God through form, through the expression of God,
through the Word, learning from Christ to apprehend the Spirit of Life
behind the Name or Manifested Life. "I have manifested thy name unto the
men which thou gavest me out of the world.... I have given them the word
... thy word is truth" (St John xvii.).

The mental development of man gives him vantage-ground whence he can, if
he will, obtain with a clearness, certainty, and completeness
proportionate to the intellectual elevation he has attained, on the one
side a retrospective view of his descent, and on the other a
perspective discernment of his possible destiny. In other words, the
whence of his being is more remotely traceable, and the whither of his
evolution more definitely perceptible, according as his growing powers
of thought and reason enable him to deduce from his present
circumstances certain data bearing on the past history of his life.
Knowledge of facts pertaining to his descent, by enlarging his
consciousness of himself in his relation to the Whole of Life, offers an
explanation of his present status that is at the same time a basis for
the forecasting of his future possible fate, testifies to the continuity
of his being, and brings his conception of immortality within reasonable
bounds of justification.

But confirmation of his ideas of human immortality is dependent upon an
ability to attain an intellectual vantage-ground high enough to permit
him to trace to its source the history of his life, and to throw a
previsionary understanding over the destined end of his evolutionary
career, wherein the blending of his physical and spiritual immortality
is gradually revealed to him. For in the same way that an examination of
the evolution of prayer leads to the observation of a change from
specific petition to spiritual acquiescence--a change which we may
interpret as evidence of the development of the soul of man, and of the
collective consciousness of Creation--so in the study of the
life-history of mankind we reach a point whence we may behold the
unbroken continuity of his physical evolution merging into that of
spiritual evolution. That is to say, the physical immortality of mankind
as a whole (the varied manifestation of the Spirit of Life through
changing species) is crowned by individual consciousness of spiritual
immortality, wherein the purpose of the incarnation of life finds
fulfilment.

Pride of ancestry is so prominent a characteristic of nations, families,
and individuals alike, that there is some justification for calling it a
peculiarity of the human race. Men glory in the possession of records
that tell of mighty deeds of valour wrought by their progenitors. Pride
of kinship with heroes of past times breeds a sense of responsibility as
an accompaniment to the inheritance of a noble name, urging the
necessity of passing it on to posterity if not enriched, at least
untarnished in its purity.

The idea of the immortality of the individual in the race,
characterising the Hebrews as recorded in the Books of the Old
Testament, is one outcome of this innate pride of birth, which here
becomes, as in many other instances, incorporated as part foundation of
a religious creed. Ancestor-worship is another such example. Only, be it
noted, whereas this idea of the continuity of being finds its chief
expression in recognising and revering the link between present and past
generations of men, that of the Hebrew is built upon a conception of
survival in their children. Both offer a remarkable testimony to the
innate desires of men to contribute towards the continuity of humanity
in the establishment of the individual's relationship to the Whole of
Life. The Hebrew prays that his seed may multiply and cover the face of
the earth, seeing therein the security of his own immortality. But the
prayer of a devout Chinaman embodies rather his recognition of honour
due to his dead ancestors than his desire to secure a prolific progeny.
He is the child of the past, rather than, as the Hebrew, a child of
expectancy.

With regard to the ideas of spiritual correspondence embodied in the
theories of the transmigration and reincarnation of spirits, it would
appear that such are an outcome of the same search after truth that
found expression nineteen hundred years ago in the Christian doctrine of
the spiritual immortality of all men, by reason of their derivative
union with God as the Spirit of Life, and which are to-day confirmed and
reincorporated in the scientific theories of the evolutionary descent of
man and the unity of Nature.

But it is noteworthy that although the Christian idea of immortality is
dissociated from that of the survival of the individual in the race, as
well as independent of the belief in the transmigration and
reincarnation of spirit in ways other than by the transmission of
personality from parents to their children, it is by no means
antagonistic to, but rather comprehensive of, all these ideas of the
continuity of being. Christ's teaching adequately gathers together the
truth in all the scattered and imperfect ideas of spiritual survival
latent in the tenets of the religious creeds and theories to which
reference has been made. But whereas the Hebrew and Chinese ideas
inculcate the keeping apart of races and of nations, with a clinging to
past tradition necessarily detrimental to progress; and whereas the
transmigration and reincarnation theories constitute a practical
annihilation of the survival of individual consciousness,--the Christian
conception makes for union among men of all peoples of all times,
showing immortality to consist not only in men's relationship to past
and future generations of their own race, or by connection with the
inter-evolution of other organisms, but also and chiefly in their
recognition of God as the supreme Spirit of Life manifested through
love, and known to them as the Father of their beings. Perception of
this truth establishes union among all men, and gives them consciousness
of their assured spiritual and individual immortality.

Thus considered, the Christian idea of human immortality may be seen to
be a natural growth from the conception of the survival of the
individual in the race. It is as remarkable a testimony to the
development of spiritual consciousness, regarded as a whole, as is the
evolution of prayer from its form of specific petition to that of
spiritual acquiescence. For here again we can perceive how spiritual has
accompanied physical evolution--how the evolving apprehension of the
soul has kept pace with the confirming comprehension of the mind of man.
And here again we see how the doctrine of Christ unites past tradition
with new developments of intellectual aspiration, His method of
instruction following the perfect order of Nature, wherein nothing is
irregular or unreasonable, and whereby the indwelling Spirit of Truth
affords perpetual evidence of the development of spiritual consciousness
through natural evolution. The changing of the old order is a necessary
accompaniment to progress. When Christ announced His mission to be that
of fulfilment and not of destruction, was He not inferring the expansion
of knowledge physically perceived into apprehension of its spiritual
significance--an expansion which, foreseen by Him to be the
accompaniment of the future development of man, would call for continual
verification by the critical testimony of the Spirit of Truth? The
insistence laid by Him upon the necessity of the realisation by men of
their spiritual union with God as the basis of all effective prayer, is
fully corroborated in His teaching relating to human immortality.
Indeed, the whole programme of thought and conduct presented by Him to
His disciples can be resolved into an advocacy of prayer as the means of
obtaining conscious spiritual union with God, with the attendant purpose
of establishing thereby the conviction of spiritual immortality. For
eternal life is perceived to be the natural inheritance of all who
through prayer have established correspondence with God as the Spirit of
Life and the Father of their beings, and who therefore know themselves
to be partakers of the infinite and illimitable divinity of God.

Whether we consider the brotherly love between men recommended by Christ
as the Will of God; or the self-sacrifice of the individual in the
interests of the community, advocated by Him as the foundation of true
happiness; or the indwelling Spirit of Life in form, manifested by love
in Nature and illustrated in His rite of communion--the same realisation
of the kinship of all life follows the putting into practice of His
commands, with the result that spiritual life is perceived to be the
birthright of all the children of God.

Proof of immortality is thus closely associated with the desire to
correspond with the Will of God, for through prayer is the Divine Spirit
of Life made visible. Born of the prayers of the faithful expectant, the
Manifested Deity is the incarnation of the ideal desires of mankind--the
accumulated product of those periods of anticipation which constitute
the preparation for fulfilment of desire, and thus make possible some
special culminating revelation which shall be adapted to human
recognition. If the light of God be in men, shall they not by that light
perceive His glory? Designed in the image of God, shall not man become
like unto God, according as the divinely implanted desire to know God
shall lead him towards a more perfect correspondence with His Will?

All revelations of God are representative also of the spiritual progress
of mankind. The cultivation of qualities considered admirable in human
conduct must be preliminary to the evolution of that type of humanity
which shall be capable of appreciating as a divine manifestation the
incarnation of certain desired spiritual attributes which are conceived
of as partaking of the nature of God.

The Kingdom of God is within us. Therefore must the manifested Divinity
be born of the prayers of the devout. Thus only can God be made visible
to men. Thus only can His Kingdom be established as heaven on earth. And
thus do we learn to regard immortality as the fulfilment of prayer. For
since the spiritual progress of mankind is achieved and sustained by an
increasing consciousness of the glory of God, men must worship as the
manifested Divinity of God the embodiments of those spiritual qualities
which represent the ideals of their own desire. Therefore, to bring
about the conscious and willing co-operation of Creation with the
progressive Will of Love, we have first earnestly to desire the coming
of the Kingdom of God, which desire shall be the preparation for our
enlightenment, when the pure in heart shall see God. His Kingdom is here
at hand, shaping in the midst of us, not approaching from afar as a
condemnatory judgment upon our imperfections, but as the increasing
revelation of Divine Love--a manifestation which is at once our judgment
and our joy. For from the beginning the Word of God, the absolute Truth
of God, has been one with His divine glory; and from the beginning the
progressive consciousness of Creation has been guided by the revelation
of the Will of Love and sustained by the Spirit of Truth.

Therefore, if language be the sign of thought, making for progressive
union of men, and thereby promoting the growth of spiritual
consciousness; and form be evidence of spirit, productive through love
of continuity of the manifestation of spirit; and Nature be the vesture
of God, wherein the intercommunion of all God's creatures is shown to
rest upon mutual sacrifice for mutual continuity of being--is not the
incarnate purpose of all these things the attainment by men of conscious
union and co-operation with their God?




INDEX.


  =Abyssinia=, _Shihab al Din_, 37.

  =Agricultural Chemical Analysis=, _Wiley_, 55.

  =Alcyonium=, _Liverpool Marine Biol. C. Mems._, 49.

  =Americans=, The, _Münsterberg_, 30.

  =Anarchy and Law=, _Brewster_, 29.

  =Anatomy=, _Cunningham Memoirs_, 46.

     Surgical, of the Horse, 49.

  =Antedon=, _Liverpool Mar. Biol. Mems._, 49.

  =Anthropology=, Prehistoric, _Avebury_, 56; _Engelhardt_, 57.

     Evolution of Religion, _Farnell_, 12.

  =Anurida=, _Liverpool Mar. Biol. Mems._, 49.

  =Apocalypse=, _Bleek_, 8; _Clark_, 16.

  =Apostles and Apostolic Times=, _Dobschütz_, 4; _Hausrath_, 19;
  _Weinel_, 4; _Weizsäcker_, 7; _Zeller_, 9.

     Statutes of, edit. G. Horner, 26.

  =Apostolic Succession=, _Clark_, 17.

  =Arabic=, Grammar, _Socin_, 37.

     Poetry, _Faizullah Bhai_, 35; _Lyall_, 36; _Nöldeke_, 36.

  =Arenicola=, _Liverpool Marine Biol. Mems._, 49.

  =Ascidia=, _Liverpool Marine Biol. Mems._, 48.

  =Assyrian=, Dictionary, _Muss-Arnolt_, 36; _Norris_, 36.

     Grammar, _Delitzsch_, 34.

     Language, _Delitzsch_, 34.

  =Assyriology=, _Brown_, 56; _Delitzsch_, 10, 34; _Evans_, 35; _Sayce_,
  15; _Schrader_, 9.

  =Astigmatic Tests=, _Pray_, 52; _Snellen_, 54.

  =Astronomy=, _Cunningham Mems._, V., 46; _Memoirs of Roy. Astronom.
  Soc._, 62.

  =Atom=, Study of, _Venable_, 55.

  =Augustine, St.=, Confessions of, _Harnack_, 18.


  =Babylonia=, _see_ =Assyriology=.

  =Belief=, Religious, _Upton_, 15.

  =Beneficence=, Negative and Positive, _Spencer_, Principles of Ethics,
  II., 31.

  =Bible=, 16.

     _See also_ =Testament=.

     Beliefs about, _Savage_, 25.

     _Hebrew Texts_, 19.

     History of Text, _Weir_, 27.

     How to Teach, 22.

     Plants, _Henslow_, 19.

     Problems, _Cheyne_, 11.

  =Bibliography=, Bibliographical Register, 56.

  =Biology=, _Bastian_, 45; _Liverpool Marine Biol. Mems._, 49;
  _Spencer_, 31.

  =Botany=, _Jour. of the Linnean Soc._, 48.

  =Brain=, _Cunningham Mems._, VII., 46.

  =Buddha=, =Buddhism=, _Davids_, 14; _Hardy_, 35; _Oldenberg_, 36.


  =Calculus=, _Harnack_, 47.

  =Cancer and Tumours=, _Creighton_, 45.

  =Canons of Athanasius=, _Text & Trans. Soc._, 38.

  =Cardium=, _Liverpool Mar. Biol. Mems._, 48.

  =Celtic=, _see also_ =Irish=.

     _Stokes_, 43; _Sullivan_, 42.

     Heathendom, _Rhys_, 15.

  =Ceremonial Institutions=, _Spencer_, Princ. of Sociology, II., 31.

  =Chaldee=, Grammar, _Turpie_, 38.

     Lexicon, _Fuerst_, 35.

  =Chemistry=, _Van't Hoff_, 47; _Hart_, 47; _Noyes_, 52; _Mulliken_,
  54; _Venable_, 55.

  =Chemist's Pocket Manual=, 49.

  =Christ=, Early Christian Conception of, _Pfleiderer_, 11, 23.

     Life of, _Keim_, 8.

     No Product of Evolution, _Henslow_, 19.

     Resurrection of, 13.

     Study of, _Robinson_, 24.

     Teaching of, _Harnack_, 6, 11.

     The Universal, _Beard_, 16.

  =Christianity=, Evolution of, _Gill_, 18.

     History of, _Baur_, 8; _Dobschütz_, 4; _Harnack_, 6, 11, 18;
     _Hausrath_, 8, 19; _Johnson_, 20; _Wernle_, 4.

     in Talmud, _Herford_, 20.

     Liberal, _Réville_, 11.

     Primitive, _Pfleiderer_, 3, 23.

     Simplest Form of, _Drummond_, 14.

     Spread of, _Harnack_, 4.

     What is? _Harnack_, 6, 11.

  =Church=, Catholic, _Renan_, 14.

     Catholic, A Free, 27.

     Christian, _Baur_, 8; _Clark_, 16; _Dobschütz_, 4; _Hatch_, 14;
     _Wernle_, 4.

     Christian, Sacerdotal Celibacy in, 21.

     Coming, _Hunter_, 20.

     History of, _von Schubert_, 3, 25.

  =Codex Palatino-Vaticanus=, _Todd Lectures_, III., 43.

  =Codium=, _Liverpool Mar. Biol. Mems._, 49.

  =Communion= of Christian with God, _Herrmann_, 6, 20.

  =Comte=, _Spencer_, 32.

  =Conductivity of Liquids=, _Tower_, 55.

  =Constellations=, Primitive, _Brown_, 56.

  =Creed=, _Christian_, 16.

  =Crown Theological Library=, 10.

  =Cuneiform= Inscriptions, _Schrader_, 9.


  =Daniel= and his Prophecies, _C. H. H. Wright_, 28.

     and its Critics, _C. H. H. Wright_, 28.

  =Danish= Dictionary, _Rosing_, 43.

  =Darwinism=, _Schurman_, 30.

  =Denmark=, _Engelhardt_, 57.

  =Doctrine and Principle=, _Beeby_, 16.

  =Dogma=, History of, _Harnack_, 5.

     of Virgin Birth, _Lobstein_, 10.

  =Domestic Institutions=, _Spencer_, Princ. of Sociology, I., 31.

  =Duck Tribes=, Morphology of, _Cunningham Mems._, VI., 46.

  =Dutch=, Cape, _Oordt_, 42; _Werner_, 43.

  =Dynamics=, _Cunningham Mems._, IV., 47.

     Chemical, _Van't Hoff_, 47.

  =Ecclesiastes=, _Taylor_, 26.

  =Ecclesiastical Institutions=, _Spencer_, Princ. of Sociology, III.,
  31, 32.

     of Holland, _Wicksteed_, 27.

  =Echinus=, _Liverpool Mar. Biol. Mems._, 49.

  =Economy=, Political, _Mackenzie_, 30.

  =Education=, _Herbert_, 57; _Lodge_, 41; _Spencer_, 30; _Hagmann_, 42.

  =Educational Works=, _see_ Special Catalogue.

  =Egypt=, Religion of, _Renouf_, 15.

  =Egyptian= Grammar, _Erman_, 35.

  =Electric Furnace=, The, _Moisson_, 51.

  =Electrolytic Laboratories=, Arrangements of, 51.

  =Engineering Chemistry=, _Stillman_, 54.

  =Enoch, Book of=, _Gill_, 18.

  =Epidemiology=, _Trans. of Epidemiolog. Soc._, 55

  =Epizootic Lymphangitis=, Treatise on, _Pallin_, 52.

  =Ethics=, and Religion, _Martineau_, 22.

     Data of, _Spencer_, Principles of E., I., 31

     Individualism and Collectivism, 30.

     Induction of, _Spencer_, Principles of E., I., 31.

     Kantian, _Schurman_, 30.

     of Evolution, _Schurman_, 30.

     of Individual Life, _Spencer_, Principles of E., I., 31.

     of Reason, _Laurie_, 29.

     Principles of, _Spencer_, 31.

  =Ethiopic= Grammar, 34.

  =Ethnology=, _Cunningham Mems._, X., 46.

  =Evolution=, _Spencer_, 31, 32.

     of the idea of God, _D'Alviella_, 14.

     of Religious Thought, _D'Alviella_, 15.

  =Exodus=, _Hoerning_, 20.

  =Ezekiel=, _Mosheh ben Shesheth_, 22.


  =Faith=, _Herrmann_, 11; _Rix_, 24; _Wimmer_, 27

  =Fisheries=, British, _Johnstone_, 48.

  =Flinders Petrie Papyri=, _Cunningham Mems._, VIII., IX., 46.

  =Flora of Edinburgh=, _Sonntag_, 54.

  =French=, _Boïelle_, 40; _Delbos_, 40; _Eugène_, 40; _Hugo_, 41, 42;
  _Roget_, 42; _also_ Special Education Catalogue.

     Literature, _Roget_, 43. Novels, _Army Series_, 39.


  =Gammarus=, _Liverpool Marine Biol. Mems._, 49.

  =Genesis=, _Hebrew Texts_, 19, 35; _Wright, C. H. H._, 28.

  =Geography=, Ancient, _Kiepert_, 58.

  =Geometry=, Analytical, Elements of, 47.

  =German=, Literature, _Nibelungenlied_, 41; _Phillipps_, 42.

     Novels, _Army Series_, 39.

  =Germany=, _Marcks_, 59.

  =God=, Idea of, _D'Alviella_, 14.

  =Gospel=, Fourth, _Drummond_, 17; _Tayler_, 26.

     Social, _Harnack and Herrmann_, 13, 19.

  =Gospels=, Old and New Certainty, _Robinson_, 24.

  =Greek=, Modern, _Zompolides_, 44.

  =Gymnastics=, Medical, _Schreber_, 53.


  =Hebrew=, Biblical, _Kennedy_, 35.

     Language, _Delitzsch_, 34.

     Lexicon, _Fuerst_, 35.

     New School of Poets, _Albrecht_, 36.

     Scriptures, _Sharpe_, 25.

     Story, _Peters_, 23.

     Synonyms, _Kennedy_, 35.

     Text of O.T., _Weir_, 27.

     Texts, 19, 35.

  =Hebrews=, History of, _Kittel_, 6; _Peters_, 11; _Sharpe_, 26.

     Religion of, _Kuenen_, 9; _Montefiore_, 14.

  =Heterogenesis=, _Bastian_, 45.

  =Hibbert Lectures=, 14, 15.

  =Horse=, Life-size Models of, 48.

  =Hygiene=, Practical, Handbook of, 45.

  =Hymns=, _Jones_, 21.


  =Icelandic=, _Lilja_, 41; _Viga Glums Saga_, 43,

     Dictionary, _Zoega_, 44.

     Grammar, _Bayldon_, 39.

  =Individualism=, _Spencer_, Man _v._ State, 32.

  =Infinitesimals= and Limits, 47.

  =Irish=, _Hogan_, 40; _Leabhar Breac_, 41; _Leabhar na H-Uidhri_, 41;
  _O'Grady_, 42; _Todd Lectures_, 42; _Yellow Book of Lecan_, 43.

  =Isaiah=, _Diettrich_, 34; _Hebrew Texts_, 19, 35.

  =Israel=, History of, _Kittel_, 6; _Peters_, 23; _Sharpe_, 25.

     Religion of, _Kuenen_, 9.

     in Egypt, _Wright, C. H. H._, 28.


  =Jeremiah=, _Mosheh ben Shesheth_, 22.

  =Jesus=, Life of, _Keim_, 8.

     Sayings of, 13.

     The Real, _Vickers_, 27.

     Times of, _Hausrath_, 8.

     _See also_ =Christ=.

  =Job=, Book of, _Ewald_, 8; _Hebrew Text_, 19, 35; _Wright, C. H. H._,
  28.

     Rabbinical Comment. on, _Text & Trans. Soc._, 38.

  =Justice=, _Spencer_, Princ. of Ethics, II., 31.


  =Kant=, _Schurman_, 30.

  =Kindergarten=, _Goldammer_, 57.

  =Knowledge=, Evolution of, _Perrin_, 30.


  =Labour=, _Harrison_, 57; _Schloss_, 59; _Vynne_, 60.

  =Leabhar Breac=, 41; _Hogan_, 40.

  =Life= and Matter, _Lodge_, 22.

  =Ligia=, _Liverpool Marine Biol. Mems._, 49.

  =Liverpool=, History of, _Muir_, 59.

  =Lives of the Saints=, _Hogan_, 40.

  =Logarithms=, _Sang_, 53; _Schroen_, 54; _Vega_, 55.

  =London Library Catalogue=, 57.

  =Lumbar Curve=, _Cunningham Mems._, II., 46.


  =Mahabharata=, _Sörensen_, 37.

  =Malaria=, _Annett_, 45; _Boyce_, 45; _Dutton_, 46; _Mems. of
  Liverpool School of Tropical Medicine_, 50; _Ross_, 53; _Stephens_,
  54.

  =Maori=, Dictionary, _Williams_, 43.

     Manual, _Maori_, 41.

  =Materialism=, _Martineau_, 22.

  =Mathematics=, _Harnack_, 47.

     _See also_ =Logarithms=.

  =Mediæval Thought=, _Poole_, 23.

  =Mesca Ulad=, _Todd Lectures_, I., 42.

  =Metallic Objects=, Production of, 52.

  =Metaphysics=, _Laurie_, 29.

  =Mexico=, Religions of, _Réville_, 15.

  =Micah=, Book of, _Taylor_, 26.

  =Microscopy=, _Journal of the Roy. Micro. Soc._, 48; _Journal of the
  Quekett Micro. Club_, 48.

  =Midrash=, Christianity in, _Herford_, 20.

  =Mineral Systems=, _Chapman_, 47.

  =Molecular Weights=, Methods of Determining, 45.

  =Monasticism=, _Harnack_, 18.

  =Moorhouse Lectures=, 22.

  =Mosquitoes=, _Mems. of Liverpool School of Trop. Medicine_, 50.

  =Municipal Government=, A History of, in Liverpool, 59.

  =Mythology=, Greek, _Brown_, 56; _St. Clair_, 59.

     Northern, _Stephens_, 60.


  =Naturalism and Religion=, _Otto_, 12.

  =Nautical Terms=, _Delbos_, 40.

  =Nennius=, The Irish, _Hogan_, 40.

  =New Guinea=, _Cunningham Mems._, X.,46.

  =Newman=, Mystery of, 16

  =New Testament=, _see_ =Testament=, 27.

  =New Testament Times=, _Hausrath_, 8, 19.

  =Norwegian= Dictionary, _Rosing_, 42.

  =Norsemen= in the Orkneys, _Dietrichson_, 57.


  =Ophthalmic Tests=, _Pray_, 52; _Snellen_, 54.

  =Optical Convention=, Proceedings of, 52.

  =Ores=, Methods for the Analysis of, 52.

  =Organic Analysis=, Elementary, 45.

  =Origins=, Christian, _Johnson_, 20.

     of Religion, _Hibbert Lectures_, 14, 15.


  =Pali=, _Dîpavamsa_, 34; _Milanda Panho_, 36; _Vinaya Pitakam_, 38.

     Handbook, _Frankfurter_, 35.

     Miscellany, 37.

  =Pathology=, Inflammation Idea in, _Ransom_, 52.

  =Paul, St.=, _Baur_, 8; _Pfleiderer_, 9; _Weinel_, 4.

  =Periodic Law=, _Venable_, 55.

  =Persian=, _Avesti Pahlavi_, 34.

     Grammar, _Platts_, 37.

  =Peru=, Religions of, _Réville_, 15.

  =Philo Judæus=, _Drummond_, 29.

  =Philosophy=, 29.

     and Experience, _Hodgson_, 29.

     Jewish Alexandrian, _Drummond_, 29.

     of Religion, _Pfleiderer_, 9.

     Reorganisation of, _Hodgson_, 29.

     Religion of, _Perrin_, 22.

     Synthetic, _Collins_, 29; _Spencer_, 31.

  =Political Institutions=, _Spencer_, Princ. of Sociology, II., 31.

  =Portland Cement=, _Meade_, 49.

  =Pottery=, _Seger's_ Writings on, 54.

  =Prayers=, _Common Prayer_, 17; _Jones_, 20; _Personal_, 23; _Sadler_,
  25; _Ten Services_, 26.

  =Prehistoric Man=, _Avebury_, 56; _Engelhardt_, 57.

  =Printing= at Brescia, _Peddie_, 59.

  =Professional Institutions=, _Spencer_, Princ. of Sociology, III., 31.

  =Profit-sharing=, _Schloss_, 59.

  =Prophets= of O.T., _Ewald_, 8.

  =Protestant Faith=, _Hermann_, 12; _Réville_, 11.

  =Psalms=, _Hebrew Texts_, 19, 35.

     and Canticles, _Ten Services_, 26.

     Commentary, _Ewald_, 8.

  =Psychology=, _Scripture_, 30; _Wundt_, 33.

     of Belief, _Pikler_, 30.

     Principles of, _Spencer_, 31.


  =Reconciliation=, _Henslow_, 19.

  =Reformation=, _Beard_, 14.

  =Religion=, Child and, 12.

     History of, _Kuenen_, 9, 14; _Réville_, 9, 15.

     and Naturalism, _Otto_, 12.

     and Theology, _Ménégoz_, 22.

     of Philosophy, _Perrin_, 22.

     Philosophy of, _Pfleiderer_, 9.

     Struggle for Light, _Wimmer_, 10.

     _See also_ =Christianity=, History of.

  =Religions=, National and Universal, _Kuenen_, 21.

     of Authority, _Sabatier_, 4.

  =Resurrection=, _Lake_, 13; _Macan_, 22; _Marchant_, 22.

  =Reviews and Periodical Publications=, 61.

  =Rigveda=, _Wallis_, 38.

  =Rome=, _Renan_, 14.

  =Runes=, _Stephens_, 60.

  =Ruth=, _Wright, C. H. H._, 28.


  =Sanitation=, in Cape Coast Town, _Taylor_, 54.

     in Para, _Notes_, 51.

  =Sanscrit=, _Abhidhanaratnantala_, 34; _Sörensen_, 37.

  =Sermons=, _Beard_, 16; _Broadbent_, 16; _Hunter_, 20.

  =Services=, _Common Prayer_, 16; _Jones_, 20; _Ten Services_, 26.

  =Silva Gadelica=, _O'Grady_, 42.

  =Social Dynamics=, _Mackenzie_, 30.

     =Statics=, _Spencer_, 32.

  =Sociology=, Descriptive, _Spencer_, 32.

     Principles of, _Spencer_, 31.

     Study of, _Spencer_, 32.

  =Soils and Fertilisers=, 54.

  =Solomon=, Song of, _Réville_, 24.

  =South Place Ethical Society=, _Conway_, 17.

  =Spanish= Dictionary, _Velasquez_, 43.

  =Spinal Cord=, _Bruce_, 45.

  =Sternum=, _Paterson_, 52.

  =Stereochemistry=, Elements of, 47.

  =Storms=, _Piddington_, 52.

  =Sun Heat=, _Cunningham Mems._, III., 46.

  =Surgery=, System of, _von Bergmann_, 45.

  =Syriac=, _Bernstein_, 34; _Diettrich_, 34; _Nöldeke_, 36.


  =Taal=, Afrikander, _Oordt_, 42; _Werner_, 43.

  =Talmud=, Christianity in, _Herford_, 20.

  =Tennyson=, _Weld_, 60.

  =Tent and Testament=, _Rix_, 24.

  =Testament, New=, Apologetic of, 13.

     Books of, _Von Soden_, 26.

     Commentary, _Protestant Commentary_, 9.

     Luke the Physician, 13, 18.

     Textual Criticism, _Nestle_, 7.

     Times, _Hausrath_, 8, 19.

     _See also_ =Gospels=.

  =Testament, Old=, Cuneiform Inscriptions, _Schrader_, 9.

     Introduction to the Canonical Books of, 17.

     Literature of, _Kautzsch_, 21.

     Religion of, _Marti_, 13, 22.

  =Test Types=, _Pray_, 52; _Snellen_, 54.

  =Theism=, _Voysey_, 27.

  =Theological Translation Library=, 3.

  =Theology=, Analysis of, _Figg_, 18.

     History of, _Pfleiderer_, 9.

  =Thermometer=, History of, 45.

  =Trypanosomiasis=, _Dutton_, 47.

  =Tuberculosis=, _Creighton_, 46.


  =Urine Analysis=, Text-book of, 49.


  =Virgil=, _Henry_, 57.

  =Virgin Birth=, _Lobstein_, 10.


  =Weissmann=, _Spencer_, 32.

  =Woman's Labour=, _Englishwoman's Review_, 61; _Harrison_, 57;
  _Vynne_, 60.

     =Suffrage=, _Blackburn_, 56.


  =Yellow Fever=, _Durham_, 48.


  =Zoology=, _Fasciculi Malayenses_, 48; _Journal of the Linnean Soc._,
  48; _Liverpool Marine Biology Committee Mems._, 48-49.




A Catalogue of Williams & Norgate's Publications


Divisions of the Catalogue


                                                            PAGE

    I. THEOLOGY                                                3

   II. PHILOSOPHY, PSYCHOLOGY                                 29

  III. ORIENTAL LANGUAGES, LITERATURE, AND HISTORY            34

   IV. PHILOLOGY, MODERN LANGUAGES                            39

    V. SCIENCE, MEDICINE, CHEMISTRY, ETC.                     45

    VI. BIOGRAPHY, ARCHÆOLOGY, LITERATURE, MISCELLANEOUS      56


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   =CHRISTIAN LIFE IN THE PRIMITIVE CHURCH.= By Ernst von Dobschütz,
     D.D., Professor of New Testament Theology in the University of
     Strassburg. Translated by Rev. G. Bremner, and edited by the Rev.
     W. D. Morrison, LL.D.

     "It is only in the very best English work that we meet with the
     scientific thoroughness and all-round competency of which this
     volume is a good specimen; while such splendid historical veracity
     and outspokenness would hardly be possible in the present or
     would-be holder of an English theological chair."--Dr RASHDALL in
     _The Speaker_.

     "Some may think that the author's finding is too favourable to the
     early churches; but, at any rate, there is no volume in which
     material for forming a judgment is so fully collected or so
     attractively presented."--_British Weekly._


Vol. XVI.

   =THE RELIGIONS OF AUTHORITY AND THE RELIGION OF THE SPIRIT.= By the
     late Auguste Sabatier, Professor of the University of Paris, Dean
     of the Protestant Theological Faculty. With a Memoir of the Author
     by Jean Réville, Professor in the Protestant Theological Faculty of
     the University of Paris, and a Note by Madame Sabatier.

     "Without any exaggeration, this is to be described as a great book,
     the finest legacy of the author to the Protestant Church of France
     and to the theological thought of the age. Written in the logical
     and lucid style which is characteristic of the best French
     theology, and excellently translated, it is a work which any
     thoughtful person, whether a professional student or not, might
     read without difficulty."--_Glasgow Herald._


Vols. XV. and XVII.

   =THE BEGINNINGS OF CHRISTIANITY.= By Paul Wernle, Professor
     Extraordinary of Modern Church History at the University of Basel.
     Revised by the Author, and translated by the Rev. G. A. Bienemann,
     M.A., and edited, with an Introduction, by the Rev. W. D. Morrison,
     LL.D.


     Vol. I. =The Rise of the Religion.=

     Vol. II. =The Development of the Church.=

     _From some of the Reviews of the Work._

     Dr. Marcus Dods in the _British Weekly_--"We cannot recall any work
     by a foreign theologian which is likely to have a more powerful
     influence on the thought of this country than Wernle's _Beginnings
     of Christianity_. It is well written and well translated; it is
     earnest, clear, and persuasive, and above all it is well adapted to
     catch the large class of thinking men who are at present seeking
     some non-miraculous explanation of Christianity."

     "No English book covers the same ground, or is conceived with the
     same breadth and sanity; in few works in any language are learning
     and insight so happily combined."--_Edinburgh Review._

     "The translation is well done, and the book is full of
     interest."--_Athenæum._


The Earlier Works included in the Library are:--

   =HISTORY OF DOGMA.= By Adolf Harnack, Ordinary Professor of Church
     History in the University, and Fellow of the Royal Academy of the
     Sciences, Berlin. Translated from the Third German Edition. Edited
     by the Rev. Prof. A. B. Bruce, D.D. 7 vols. (New Series, Vols. II.,
     VII., VIII., IX., X., XI., XII.) 8vo, cloth, each 10_s._ 6_d._;
     half-leather, suitable for presentation, 12_s._ 6_d._

     ABBREVIATED LIST OF CONTENTS:--Vol. I.: INTRODUCTORY DIVISION:--I.
     Prolegomena to the Study of the History of Dogma. II. The
     Presuppositions of the History of Dogma. DIVISION I.--The Genesis
     of Ecclesiastical Dogma, or the Genesis of the Catholic Apostolic
     Dogmatic Theology, and the first Scientific Ecclesiastical System
     of Doctrine. BOOK I.:--_The Preparation._ Vol. II.: DIVISION I.
     BOOK II.:--_The Laying of the Foundation._--I. Historical
     Survey.--_I. Fixing and gradual Secularising of Christianity as a
     Church._--_II. Fixing and gradual Hellenising of Christianity as a
     System of Doctrine._ Vol. III.: DIVISION I. BOOK II.:--_The Laying
     of the Foundation_--continued. DIVISION II.--The Development of
     Ecclesiastical Dogma. BOOK I.:--_The History of the Development of
     Dogma as the Doctrine of the God-man on the basis of Natural
     Theology. A. Presuppositions of Doctrine of Redemption or Natural
     Theology. B. The Doctrine of Redemption in the Person of the
     God-man in its historical development._ Vol. IV.: DIVISION II. BOOK
     I.:--_The History of the Development of Dogma as the Doctrine of
     the God-man on the basis of Natural Theology_--continued. Vol. V.:
     DIVISION II. BOOK II.:--_Expansion and Remodelling of Dogma into a
     Doctrine of Sin, Grace, and Means of Grace on the basis of the
     Church._ Vol. VI.: DIVISION II. BOOK II.:--_Expansion and
     Remodelling of Dogma into a Doctrine of Sin, Grace, and Means of
     Grace on the basis of the Church_--continued. Vol. VII.: DIVISION
     II. BOOK III.:--_The Threefold Issue of the History of
     Dogma._--Full Index.

     "No work on Church history in recent times has had the influence of
     Prof. Harnack's _History of Dogma_."--_Times._

     "A book which is admitted to be one of the most important
     theological works of the time."--_Daily News._


   =WHAT IS CHRISTIANITY?= Sixteen Lectures delivered in the
     University of Berlin during the Winter Term, 1899-1900. By Adolf
     Harnack. Translated by Thomas Bailey Saunders. (New Series, Vol.
     XIV.) Demy 8vo, cloth, 10_s._ 6_d._; half-leather, suitable for
     presentation, 12_s._ 6_d._

     Prof. W. Sanday of Oxford, in the examination of the work,
     says:--"I may assume that Harnack's book, which has attracted a
     good deal of attention in this country as in Germany, is by this
     time well known, and that its merits are recognised--its fresh and
     vivid descriptions, its breadth of view and skilful selection of
     points, its frankness, its genuine enthusiasm, its persistent
     effort to get at the living realities of religion."

     "Seldom has a treatise of the sort been at once so suggestive and
     so stimulating. Seldom have the results of so much learning been
     brought to bear on the religious problems which address themselves
     to the modern mind."--_Pilot._

     "In many respects this is the most notable work of Prof.
     Harnack.... These lectures are most remarkable, both for the
     historical insight they display and for their elevation of tone and
     purpose."--_Literature._


   =THE COMMUNION OF THE CHRISTIAN WITH GOD: A Discussion in Agreement
     with the View of Luther.= By W. Herrmann, Dr. Theol., Professor of
     Dogmatic Theology in the University of Marburg. Translated from the
     Second thoroughly revised Edition, with Special Annotations by the
     Author, by J. Sandys Stanyon, M.A. (New Series, Vol. IV.) 8vo,
     cloth. 10_s._ 6_d._

     "It will be seen from what has been said that this book is a very
     important one.... The translation is also exceedingly well
     done."--_Critical Review._

     "We trust the book will be widely read, and should advise those who
     read it to do so twice."--_Primitive Methodist Quarterly._

     "Instinct with genuine religious feeling; ... exceedingly
     interesting and suggestive."--_Glasgow Herald._


   =A HISTORY OF THE HEBREWS.= By R. Kittel, Ordinary Professor of
     Theology in the University of Breslau. In 2 vols. (New Series,
     Vols. III. and VI.) 8vo, cloth. Each volume, 10_s._ 6_d._

     Vol. I. =Sources of Information and History of the Period up to the
     Death of Joshua.= Translated by John Taylor, D. Lit., M.A.

     Vol. II. =Sources of Information and History of the Period down to
     the Babylonian Exile.= Translated by Hope W. Hogg, B.D., and E. B.
     Speirs, D.D.

     "It is a sober and earnest reconstruction, for which every earnest
     student of the Old Testament should be grateful."--_Christian
     World._

     "It will be a happy day for pulpit and pew when a well-thumbed copy
     of the _History of the Hebrews_ is to be found in every manse and
     parsonage."--_Literary World._

     "It is a work which cannot fail to attract the attention of
     thoughtful people in this country."--_Pall Mall Gazette._


   =AN INTRODUCTION TO THE TEXTUAL CRITICISM OF THE GREEK NEW
     TESTAMENT.= By Professor Eberhard Nestle, of Maulbronn. Translated
     from the Second Edition, with Corrections and Additions by the
     Author, by William Edie, B.D., and edited, with a Preface, by Allan
     Menzies, D.D., Professor of Divinity and Biblical Criticism in the
     University of St. Andrews. (New Series, Vol. XIII.) With eleven
     reproductions of Texts. Demy 8vo, 10_s._ 6_d._; half-leather,
     12_s._ 6_d._

     "We have no living scholar more capable of accomplishing the
     fascinating task of preparing a complete introduction on the new
     and acknowledged principles than Prof. Nestle. This book will stand
     the most rigorous scrutiny; it will surpass the highest
     expectation."--_Expository Times._

     "Nothing could be better than Dr. Nestle's account of the materials
     which New Testament textual criticism has to deal
     with."--_Spectator._

     "We know of no book of its size which can be recommended more
     cordially to the student, alike for general interest and for the
     clearness of its arrangement.... In smoothness of rendering, the
     translation is one of the best we have come across for a
     considerable time."--_Manchester Guardian._


   =THE APOSTOLIC AGE.= By Prof. Carl von Weizsäcker. Translated by
     James Millar, B.D. 2 vols. (New Series, Vols. I. and V.) Demy 8vo,
     cloth. Each 10_s._ 6_d._

     "Weizsäcker is an authority of the very first rank. The present
     work marks an epoch in New Testament criticism. The English reader
     is fortunate in having a masterpiece of this kind rendered
     accessible to him."--_Expository Times._

     "... No student of theology or of the early history of Christianity
     can afford to leave Weizsäcker's great book unread."--_Manchester
     Guardian._

     "In every direction in this work we find the mark of the
     independent thinker and investigator ... this remarkable volume ...
     this able and learned work...."--_Christian World._

     "The book itself ... is of great interest, and the work of the
     translation has been done in a most satisfactory way."--_Critical
     Review._




THEOLOGICAL TRANSLATION FUND LIBRARY. OLD Series.

_Uniform Price per Volume, 6s._


   =BAUR (F. C.). CHURCH HISTORY OF THE FIRST THREE CENTURIES.=
     Translated from the Third German Edition. Edited by Rev. Allan
     Menzies. 2 vols. 8vo, cloth. 12_s._

     =PAUL, THE APOSTLE OF JESUS CHRIST, HIS LIFE AND WORK, HIS
     EPISTLES AND DOCTRINE.= A Contribution to a Critical History of
     Primitive Christianity. Edited by Rev. Allan Menzies. 2nd Edition.
     2 vols. 8vo, cloth. 12_s._

   =BLEEK (F.). LECTURES ON THE APOCALYPSE.= Translated. Edited by the
     Rev. Dr. S. Davidson. 8vo, cloth. 6_s._

   =EWALD'S (Dr. H.) COMMENTARY ON THE PROPHETS OF THE OLD TESTAMENT.=
     Translated by the Rev. J. F. Smith. [Vol. I. General Introduction,
     Yoel, Amos, Hosea, and Zakharya 9-11. Vol. II. Yesaya, Obadya, and
     Mikah. Vol. III. Nahûm, Ssephanya, Habaqqûq, Zakhârya, Yéremya.
     Vol. IV. Hezekiel, Yesaya xl.-lxvi. Vol. V. Haggai, Zakharya,
     Malaki, Jona, Baruc, Daniel, Appendix and Index.] 5 vols. 8vo,
     cloth. 30_s._

     =COMMENTARY ON THE PSALMS.= Translated by the Rev. E. Johnson,
     M.A. 2 vols. 8vo, cloth. 12_s._

     =COMMENTARY ON THE BOOK OF JOB, with Translation.= Translated
     from the German by the Rev. J. Frederick Smith. 8vo, cloth. 6_s._

   =HAUSRATH (Prof. A.). HISTORY OF THE NEW TESTAMENT TIMES.= The Time
     of Jesus. Translated by the Revs. C. T. Poynting and P. Quenzer. 2
     vols. 8vo, cloth. 12_s._

     The second portion of this work, "The Times of the Apostles," was
     issued apart from the Library, but in uniform volumes; _see_ p. 19.

   =KEIM'S HISTORY OF JESUS OF NAZARA: Considered in its connection
     with the National Life of Israel, and related in detail.=
     Translated from the German by Arthur Ransom and the Rev. E. M.
     Geldart. [Vol. I. Second Edition. Introduction, Survey of Sources,
     Sacred and Political Groundwork. Religious Groundwork. Vol. II. The
     Sacred Youth, Self-recognition, Decision. Vol. III. The First
     Preaching, the Works of Jesus, the Disciples, and Apostolic
     Mission. Vol. IV. Conflicts and Disillusions, Strengthened
     Self-confidence, Last Efforts in Galilee, Signs of the Approaching
     Fall, Recognition of the Messiah. Vol. V. The Messianic Progress to
     Jerusalem, the Entry into Jerusalem, the Decisive Struggle, the
     Farewell, the Last Supper. Vol. VI. The Messianic Death at
     Jerusalem. Arrest and Pseudo-Trial, the Death on the Cross, Burial
     and Resurrection, the Messiah's Place in History, Indices.]
     Complete in 6 vols. 8vo. 36_s._

     (Vol. I. only to be had when a complete set of the work is
     ordered.)

   =KUENEN (Dr. A.). THE RELIGION OF ISRAEL TO THE FALL OF THE JEWISH
     STATE.= By Dr. A. Kuenen, Professor of Theology at the University,
     Leiden. Translated from the Dutch by A. H. May. 3 vols. 8vo, cloth.
     18_s._

   =PFLEIDERER (O.). PAULINISM: A Contribution to the History of
     Primitive Christian Theology.= Translated by E. Peters. 2nd
     Edition. 2 vols. 8vo, cloth. 12_s._

     =PHILOSOPHY OF RELIGION ON THE BASIS OF ITS HISTORY.= (Vols. I.
     II. History of the Philosophy of Religion from Spinoza to the
     Present Day; Vols. III. IV. Genetic-Speculative Philosophy of
     Religion.) Translated by Prof. Allan Menzies and the Rev. Alex.
     Stewart. 4 vols. 8vo, cloth. 24_s._

   =RÉVILLE (Dr. A.). PROLEGOMENA OF THE HISTORY OF RELIGIONS.= With
     an Introduction by Prof. F. Max Müller. 8vo, cloth. 6_s._

   =PROTESTANT COMMENTARY ON THE NEW TESTAMENT.= With General and
     Special Introductions. Edited by Profs. P. W. Schmidt and F. von
     Holzendorff. Translated from the Third German Edition by the Rev.
     F. H. Jones, B.A. 3 vols. 8vo, cloth. 18_s._

   =SCHRADER (Prof. E.). THE CUNEIFORM INSCRIPTIONS AND THE OLD
     TESTAMENT.= Translated from the Second Enlarged Edition, with
     Additions by the Author, and an Introduction by the Rev. Owen C.
     Whitehouse, M.A. 2 vols. (Vol. I. not sold separately.) With a Map.
     8vo, cloth. 12_s._

   =ZELLER (Dr. E.). THE CONTENTS AND ORIGIN OF THE ACTS OF THE
     APOSTLES CRITICALLY INVESTIGATED.= Preceded by Dr. Fr. Overbeck's
     Introduction to the Acts of the Apostles from De Wette's Handbook.
     Translated by Joseph Dare. 2 vols. 8vo, cloth. 12_s._




THE CROWN THEOLOGICAL LIBRARY.

_The volumes are uniform in size (crown octavo) and binding, but the
price varies according to the size and importance of the work._


A Few Opinions of the Series.

Professor Marcus Dods: "By introducing to the English-speaking public
specimens of the work of such outstanding critics and theologians, your
'Crown Theological Library' has done a valuable service to theological
learning in this country."

Dr. John Watson: "The Library is rendering valuable service to lay
theologians in this country, as well as to ministers."

Rev. Principal P. T. Forsyth: "As a whole it is an admirable series, and
opens to the English reader at a low price some books which are of prime
importance for religious thought."

Sir Edward Russell: "I have formed the highest opinion of this series.
Each of the books is animated by a fine intelligent and at the same time
devout spirit."

Rev. Principal D. L. Ritchie: "I have read many of the volumes in the
'Crown Library,' and I think it an admirable and useful series."

Rev. Professor A. E. Garvie: "I am very grateful for the publication of
these volumes, as they bring within the reach of the English student, in
a correct translation and at cheap price, important theological works,
which otherwise would be accessible only to those familiar with French
or German."

Rev. R. J. Campbell: "Your 'Crown Theological Library' is invaluable,
and is doing excellent service for liberal Christianity."

Professor G. Currie Martin: "I think you are rendering a most valuable
service to all serious students of theology by your publication of the
'Crown Theological Library.'"


   Vol. I. _BABEL AND BIBLE._ By Dr. Friedrich Delitzsch, Professor of
     Assyriology in the University of Berlin. Authorised Translation.
     Edited, with an Introduction, by Rev. C. H. W. Johns. Crown 8vo,
     with 77 illustrations, cloth. 5_s._

   Vol. II. =THE VIRGIN BIRTH OF CHRIST: An Historical and Critical
     Essay.= By Paul Lobstein, Professor of Dogmatics in the University
     of Strassburg. Translated by Victor Leuliette, A.K.C., B.-ès-L.,
     Paris. Edited, with an Introduction, by Rev. W. D. Morrison, LL.D.
     Crown 8vo. 3_s._

   Vol. III. =MY STRUGGLE FOR LIGHT: Confessions of a Preacher.= By R.
     Wimmer, Pastor of Weisweil-am-Rhein in Baden. Crown 8vo, cloth.
     3_s._ 6_d._

   Vol. IV. =LIBERAL CHRISTIANITY: Its Origin, Nature, and Mission.=
     By Jean Réville, Professeur adjoint à la Faculté de Théologie
     Protestante de l'Université de Paris. Translated and edited by
     Victor Leuliette, A.K.C., B.-ès-L. Crown 8vo, cloth. 4_s._

   Vol. V. =WHAT IS CHRISTIANITY?= By Adolf Harnack, Professor of
     Church History in the University, Berlin. Translated by Thomas
     Bailey Saunders. Crown 8vo. 5_s._

   Vol. VI. =FAITH AND MORALS.= By W. Herrmann, Professor of
     Systematic Theology at the University of Marburg; Author of "The
     Communion of the Christian with God." Crown 8vo, cloth. 5_s._

   Vol. VII. =EARLY HEBREW STORY.= A Study of the Origin, the Value,
     and the Historical Background of the Legends of Israel. By John P.
     Peters, D.D., Rector of St. Michael's Church, New York; author of
     "Nippur, or Explorations and Adventures on the Euphrates." Crown
     8vo, cloth. 5_s._

   Vol. VIII. =BIBLE PROBLEMS AND THE NEW MATERIAL FOR THEIR SOLUTION.
     A Plea for Thoroughness of Investigation, addressed to Churchmen
     and Scholars.= By the Rev. T. K. Cheyne, D.Litt., D.D., Fellow of
     the British Academy; Oriel Professor of Interpretation in the
     University of Oxford, and Canon of Rochester. Crown 8vo. 5_s._

     "The work is remarkably interesting and learned ... those who wish
     to understand what problems are likely to engage attention in the
     near future ought not to neglect the book."--_British Friend._

   Vol. IX. =THE DOCTRINE OF THE ATONEMENT AND ITS HISTORICAL
     EVOLUTION; and RELIGION AND MODERN CULTURE.= By the late Auguste
     Sabatier, Professor in the University of Paris. Translated by
     Victor Leuliette, A.K.C., B.-ès-L. Crown 8vo. 4_s._ 6_d._

     "... Both the studies in the volume are profoundly interesting;
     marked everywhere by the piercing insight, philosophic grasp, and
     deep spirituality which are characteristic of this great and
     lamented Christian thinker."--_The Christian World._

   Vol. X. =THE EARLY CHRISTIAN CONCEPTION OF CHRIST: Its Value and
     Significance in the History of Religion.= By Otto Pfleiderer, D.D.,
     Professor of Practical Theology in the University, Berlin. Crown
     8vo. 3_s._ 6_d._

     "It would be difficult to name any recent English work which could
     compare with this brilliant essay, as a concise but lucid
     presentation of the attitude of the more advanced school of German
     theologians to the Founder of the Christian
     religion."--_Scotsman._

   Vol. XI. =THE CHILD AND RELIGION. Eleven Essays.= By Prof. Henry
     Jones, M.A., LL.D., University of Glasgow; C. F. G. Masterman,
     M.A.; Prof. George T. Ladd, D.D., LL.D., University of Yale; Rev.
     F. R. Tennant, M.A., B.Sc., Hulsean Lecturer; Rev. J. Cynddylan
     Jones, D.D.; Rev. Canon Hensley Henson, M.A.; Rev. Robert F.
     Horton, M.A., D.D.; Rev. G. Hill, M.A., D.D.; Rev. J. J. Thornton;
     Rev. Rabbi A. A. Green; Prof. Joseph Agar Beet, D.D. Edited by
     Thomas Stephens, B.A. Crown 8vo. 6_s._

     "No fresher and more instructive book on this question has been
     issued for years, and the study of its pages will often prove a
     godsend to many perplexed minds in the church and in the Christian
     home."--_British Weekly._

   Vol. XII. =THE EVOLUTION OF RELIGION: An Anthropological Study.= By
     L. R. Farnell, D.Litt., Fellow and Tutor of Exeter College, Oxford;
     University Lecturer in Classical Archæology, etc., etc. Crown 8vo,
     cloth. 5_s._

   Vol. XIII. =THE BOOKS OF THE NEW TESTAMENT.= By H. von Soden, D.D.,
     Professor of Theology in the University of Berlin. Translated by
     the Rev. J. R. Wilkinson, and edited by Rev. W. D. Morrison, LL.D.
     Crown 8vo, cloth. 5_s._

   Vol. XIV. =JESUS.= By Wilhelm Bousset, Professor of Theology in
     Göttingen. Translated by Janet Penrose Trevelyan, and edited by
     Rev. W. D. Morrison, LL.D. Crown 8vo. 4_s._

     "It is true the writers, von Soden and Bousset, have in the course
     of their papers said things that I regard as nothing less than
     admirable. I very much doubt whether we have anything so admirable
     in English."--Rev. Dr. Sanday in the _Guardian_.

   Vol. XV. =THE COMMUNION OF THE CHRISTIAN WITH GOD.= By Prof.
     Wilhelm Herrmann. Translated from the new German Edition by Rev. J.
     S. Stanyon, M.A., and Rev. R. W. Stewart, B.D., B.Sc. Crown 8vo,
     cloth. 5_s._

   Vol. XVI. =HEBREW RELIGION TO THE ESTABLISHMENT OF JUDAISM UNDER
     EZRA.= By W. E. Addis, M.A. Crown 8vo, cloth. 5_s._

   Vol. XVII. =NATURALISM AND RELIGION.= By Rudolf Otto, Professor of
     Theology in the University of Göttingen. Translated by J. Arthur
     Thomson, Professor of Natural History in the University of
     Aberdeen, and Margaret R. Thomson. Edited with an Introduction by
     Rev. W. D. Morrison, LL.D. Crown 8vo. 6_s._

     "... A valuable survey, and a critical estimate of scientific
     theory and kindred ideas as they concern the religious view of the
     world.... It is well written, clear, and even
     eloquent."--_Expository Times._

   Vol. XVIII. =ESSAYS ON THE SOCIAL GOSPEL.= By Professor Adolf
     Harnack, of Berlin, and Professor W. Herrmann, of Marburg. Crown
     8vo, cloth. 4_s._ 6_d._

   Vol. XIX. =THE RELIGION OF THE OLD TESTAMENT: Its Place among the
     Religions of the Nearer East.= By Karl Marti, Professor of Old
     Testament Exegesis, Bern. Crown 8vo, cloth. 4_s._ 6_d._

     In a leading review _The Spectator_ says:--"It is a valuable
     contribution to a great theme by one who has devoted his life to
     its study. Not only the general reader, for whom it is specially
     intended, but the theologian will learn not a little from its
     pages."

   Vol. XX. =LUKE, THE PHYSICIAN.= By Adolf Harnack, D.D. Translated
     by the Rev. J. R. Wilkinson, M.A. Crown 8vo, cloth. 6_s._

     "What is new and interesting and valuable is the ratiocination, the
     theorising, and the personal point of view in the book under
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     understand Luke; and the study is well worth the time and work.
     Personally, I feel specially interested in the question of Luke's
     nationality. On this the author has some admirable and suggestive
     pages."--Prof. Sir W. M. Ramsay in _The Expositor_.

   Vol. XXI. =THE HISTORICAL EVIDENCE FOR THE RESURRECTION OF JESUS
     CHRIST.= By Kirsopp Lake, Professor of New Testament Exegesis in
     the University of Leiden, Holland. Crown 8vo, cloth. 5_s._

   Vol. XXII. =THE APOLOGETIC OF THE NEW TESTAMENT.= By E. F. Scott,
     M.A., author of "The Fourth Gospel: Its Purpose and Theology."
     Crown 8vo, cloth. 5_s._

   Vol. XXIII. =THE SAYINGS OF JESUS.= By Adolf Harnack, D.D. Being
     Vol. II. of Dr Harnack's New Testament Studies. Crown 8vo, cloth.
     6_s._

     (Vol. III. of these Studies on the Acts of the Apostles is in
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   Vol. XXIV. =ANGLICAN LIBERALISM.= By Twelve Churchmen. Prof. F. C.
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     Acland, Dr A. Caldecott, Dr W. D. Morrison, Rev. A. L. Lilley, etc.
     Crown 8vo, cloth. 5_s._

     "This is a stimulating volume, and we are glad to see an able body
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   Vol. XXV. =THE FUNDAMENTAL TRUTHS OF THE CHRISTIAN RELIGION.= By R.
     Seeberg, Professor of Systematic Theology in Berlin. Sixteen
     Lectures delivered before the Students of all Faculties in the
     University of Berlin. Crown 8vo, 350 pp. 5_s._




THE HIBBERT LECTURES.

Library Edition, demy 8vo, 10_s._ 6_d._ per volume. Cheap Popular
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   =ALVIELLA (Count GOBLET D').= =EVOLUTION OF THE IDEA OF GOD,
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     H. Wicksteed. (Hibbert Lectures, 1891.) Cloth. 10_s_. 6_d._ Cheap
     Edition, 3_s._ 6_d._

   =BEARD (Rev. Dr. C.). LECTURES ON THE REFORMATION OF THE SIXTEENTH
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     Lectures, 1883.) 8vo, cloth. 10_s._ 6_d._ Cheap Edition, 3rd
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     6_d._ Cheap Ed., 3_s._ 6_d._

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   =HATCH (Rev. Dr.). LECTURES ON THE INFLUENCE OF GREEK IDEAS AND
     USAGES UPON THE CHRISTIAN CHURCH.= Edited by Dr. Fairbairn.
     (Hibbert Lectures, 1888.) 3rd Edition. 8vo, cloth. 10_s._ 6_d._
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   =THE STATUTES OF THE APOSTLES.= The hitherto unedited Ethiopic and
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   =ZELLER (E.). CONTENTS AND ORIGIN OF THE ACTS OF THE APOSTLES.=
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II. Philosophy, Psychology.


   =BACON (ROGER), THE "OPUS MAJUS" OF.= Edited, with Introduction and
     Analytical Table, by John Henry Bridges, Fellow of Royal College of
     Physicians, sometime Fellow of Oriel College. Complete in 3 vols.,
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     =THE STATUETTE AND THE BACKGROUND.= Crown 8vo, parchment. 4_s._

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   =DRUMMOND (Dr.). PHILO JUDÆUS; or, The Jewish Alexandrian
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   =HODGSON (S. H.). PHILOSOPHY AND EXPERIENCE.= An Address delivered
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   =PERRIN (R. S.). EVOLUTION OF KNOWLEDGE, THE. A Review of
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   =SHEARMAN (A. T., M.A.). THE DEVELOPMENT OF SYMBOLIC LOGIC. A
     Critical Historical Study of the Logical Calculus.= Crown 8vo,
     cloth. 5_s._ net.


     _From the Contents._

     Symbols as representing Terms and as representing
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     of Symbolic Logic.

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   =SPENCER (HERBERT). AN AUTOBIOGRAPHY.= 2 vols, demy 8vo. With
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     =--A SYSTEM OF SYNTHETIC PHILOSOPHY--=

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III. Oriental Languages, Literature, and History.


   =ABHIDHANARATNAMALA (THE) OF HALÂYUDHA.= A Sanskrit Vocabulary (120
     pp.). Edited, with a Sanskrit-English Glossary (180 pp.), by Dr. T.
     Aufrecht. 8vo, cloth. (Published at 18_s._) 10_s._

   =AVESTI, PAHLAVI, and ANCIENT PERSIAN STUDIES in Honour of the late
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     Paper cover, 12_s._ 6_d._ net; cloth, 13_s._ 6_d._ net.

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     boards. 7_s._ 6_d._ I. Chrestomathia, separately. Sewed. 3_s._

   =DAVIDS (T. W. RHYS). LECTURES ON SOME POINTS IN THE HISTORY OF
     INDIAN BUDDHISM.= _See_ The Hibbert Lectures, p. 14.

   =DELITZSCH (Prof. F.). ASSYRIAN GRAMMAR.= With Paradigms,
     Exercises, Glossary, and Bibliography. Translated by the Rev. Prof.
     A. R. S. Kennedy. Crown 8vo, cloth. 15_s._

     =THE HEBREW LANGUAGE VIEWED IN THE LIGHT OF ASSYRIAN RESEARCH.=
     Demy 8vo, cloth. 4_s._

     =BABEL AND BIBLE.= 5_s._ _See_ Crown Theological Library, p. 10.

   =DIETTRICH (GUSTAV). DIE MASSORAH DER ÖSTLICHEN UND WESTLICHEN
     SYRER IN IHREN ANGABEN ZUM PROPHETEN JESAIA nach fünf Handschriften
     des British Museum in Verbindung mit zwei Tractaten über Accente.=
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   =DILLMANN (A.). ETHIOPIC GRAMMAR.= Translated from C. Bezold's
     Second German Edition. By Rev. J. A. Crichton, D.D., with Index of
     Passages, Philological Tables, etc. 1 vol., Royal 8vo. 25_s._ net.

   =DÎPAVAMSA (THE): A Buddhist Historical Record in the Pali
     Language.= Edited, with an English Translation, by Dr. H.
     Oldenberg. 8vo, cloth. 21_s._

     The "Dîpavamsa" is the most ancient historical work of the
     Ceylonese; it contains an account of the ecclesiastical history of
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     Buddhist faith, and of the ancient history of Ceylon.

   =ERMAN'S EGYPTIAN GRAMMAR.= Translated, under Professor Erman's
     supervision, by J. H. Breasted, Professor of Egyptology in the
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   =EVANS (GEORGE). AN ESSAY ON ASSYRIOLOGY.= With 4to Tables of
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   =FAIZULLAH-BHAI (Shaikh, B.D.). A MOSLEM PRESENT.= Part I.,
     containing the famous poem of Al-Busaree. With an English Version
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     =AN ESSAY ON THE PRE-ISLAMITIC ARABIC POETRY, with special
     reference to the Seven Suspended Poems.= 8vo, sewed. 4_d._

   =FLINDERS PETRIE PAPYRI.= _See_ Cunningham Memoirs, vols. 8, 9, and
     11, p. 46.

   =FRANKFURTER (Dr. O.). HANDBOOK OF PALI: Being an Elementary
     Grammar, a Chrestomathy, and a Glossary.= 8vo, cloth. 16_s._

   =FUERST (Dr. JUL.). HEBREW AND CHALDEE LEXICON TO THE OLD
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     Dr. Samuel Davidson. Royal 8vo, cloth. 21_s._

   =HARDY (R. SPENCE). MANUAL OF BUDDHISM IN ITS MODERN DEVELOPMENT.=
     Translated from Singhalese MSS. 2nd Edition, with a complete Index
     and Glossary. 8vo, cloth. 21_s._

   =HEBREW TEXTS.= Large type. 16mo, cloth.

     =Genesis.= (2nd Edition. Baer and Delitzsch's Text.) 1_s._ 6_d._

     =Psalms.= 1_s._

     =Job.= 1_s._

     =Isaiah.= 1_s._

   =KENNEDY (Rev. JAS.). INTRODUCTION TO BIBLICAL HEBREW, presenting
     Graduated Instruction in the Language of the Old Testament.= By
     James Kennedy, B.D., Acting Librarian in the New College, and one
     of the additional Examiners in Divinity at the University,
     Edinburgh. 8vo, cloth. 12_s._

     =STUDIES IN HEBREW SYNONYMS.= Demy 8vo, cloth. 5_s._

   =LYALL (C. J., M.A., K.C.I.E.). ANCIENT ARABIAN POETRY, CHIEFLY
     PRÆ-ISLAMIC.= Translations, with an Introduction and Notes. Fcap.
     4to, cloth. 10_s._ 6_d._

   =MACHBEROTH ITHIEL.= By Yehuda ben Shelomoh Alcharizi. Edited from
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     cloth. 3_s._

   =MILANDA PANHO, THE: Being Dialogues between King Milanda and the
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   =MOSHEH BEN SHESHETH'S COMMENTARY ON JEREMIAH AND EZEKIEL.= _See_
     p. 22.

   =MUSS-ARNOLT (W.). A CONCISE DICTIONARY OF THE ASSYRIAN LANGUAGE
     (Assyrian--English--German).= By W. Muss-Arnolt. Completed in 19
     parts. Each 5_s._ net.; or bound in 2 vols., £5 net.

   =NEW HEBREW SCHOOL of POETS of the SPANISH-ARABIAN EPOCH.= Selected
     Texts with Introduction, Notes, and Dictionary. Edited by H. Brody,
     Ph.D., Rabbi in Nachod (Bohemia), and K. Albrecht, Ph.D., Professor
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   =NÖLDEKE (THEODOR, Professor of Oriental Languages in the
     University of Strassburg). COMPENDIOUS SYRIAC GRAMMAR.= With a
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     of the Cuneiform Inscriptions of Assyria and Babylonia. Vols. I. to
     III. 4to, cloth. Each 28_s._

   =OLDENBERG (Prof. H.). BUDDHA: His Life, his Doctrine, his Order.=
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     India. Part I. Accidence. Broad crown 8vo. 10_s._ 6_d._

   =RENOUF (P. LE PAGE). LECTURES ON THE RELIGION OF ANCIENT EGYPT.=
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   =SAYCE (Prof. A. H.). LECTURES ON THE RELIGIONS OF ANCIENT
     BABYLONIA AND SYRIA.= _See_ the Hibbert Lectures, p. 15.

   =SCHRADER (E.). THE CUNEIFORM INSCRIPTIONS AND THE OLD TESTAMENT.=
     2 vols. 12_s._ _See_ Theological Translation Library, Old Series,
     p. 9.

   =SHIHAB AL DIN. FUTUH AL-HABASHAH; or, The Conquest of Abyssinia.=
     By Shinab al Din Ahmad B. 'Abd al Kadir B. Salim B. 'Uthman.
     Edited, from an Arabic MS., by S. Arthur Strong. Part I. 8vo,
     sewed. 3_s._ net.

   =SOCIN (Dr. A.). ARABIC GRAMMAR.= Paradigms, Literature, Exercises,
     and Glossary. 2nd Edition. Translated from the 3rd German Edition
     by the Rev. Prof. A. R. S. Kennedy, D.D. Crown 8vo, cloth. 8_s._
     6_d._

     =KEY FOR TRANSLATING THE GERMAN EXERCISES IN ABOVE GRAMMAR.=
     Sewed. 1_s._ 6_d._

   =SÖRENSEN (S., Ph.D.), Compiled by. AN INDEX TO THE NAMES IN THE
     MAHABHARATA.= With short explanations. Royal 4to, in twelve parts,
     which are not sold separately, at 7_s._ 6_d._ per part net. Parts
     I. and IV. now ready.

   =STATUTES, THE, OF THE APOSTLES.= The hitherto unedited Ethiopic
     and Arabic Texts, with translations of Ethiopic, Arabic, and Coptic
     Texts, by G. Horner, M.A. See p. 26.

   =TEXT AND TRANSLATION SOCIETY.= _Established for the purpose of
     editing and translating Oriental Texts chiefly preserved in the
     British Museum._


     _Volumes already issued_--

     =THE SIXTH BOOK OF THE SELECT LETTERS OF SEVERUS, PATRIARCH OF
       ANTIOCH, in the Syriac Version of Athanasius of Nisibis.= Edited
       and translated by E. W. Brooks, M.A. Vol. I. Text, Parts I. and
       II. Vol. II. Translation, Parts I. and II. 84_s._ net.

     =THE CANONS OF ATHANASIUS OF ALEXANDRIA, in Arabic, Ethiopic, and
       Coptic.= Edited and Translated by Prof. W. Riedel (Griefswald)
       and W. E. Crum. 21_s._ net.

     =A RABBINIC COMMENTARY ON THE BOOK OF JOB, contained in a unique
       MS. at Cambridge.= Edited, with Translation and Commentary, by W.
       Aldis Wright, LL.D. 21_s._ net.


   =TURPIE (Dr. D. McC.). MANUAL OF THE CHALDEE LANGUAGE.= Containing
     Grammar of the Biblical Chaldee and of the Targums, and a
     Chrestomathy, with a Vocabulary. Square 8vo, cloth. 7_s._

   =VINAYA PITAKAM: One of the Principal Buddhist Holy Scriptures.=
     Edited in Pali by Dr. H. Oldenberg. 5 vols. 8vo, cloth. Each 21_s._

   =WALLIS (H. W.). THE COSMOLOGY OF THE RIGVEDA: An Essay.= 8vo,
     cloth. 5_s._




IV. Modern Languages & Literature.

_A complete list of Messrs. Williams & Norgate's Educational
Publications on Modern Languages may be had on application._


   =ARMY SERIES OF FRENCH AND GERMAN NOVELS.= Edited, with short
     Notes, by J. T. W. Perowne, M.A.

     This series is equally well adapted for general reading, and for
     those preparing for the Army, Oxford and Cambridge Certificates,
     and other Examinations--in fact, for all who wish to keep up or
     improve their French and German. The notes are as concise as
     possible, with an occasional etymology or illustration to assist
     the memory. The books selected being by recent or living authors,
     are adapted for the study of most modern French and German.

   =LE COUP DE PISTOLET, etc.= Prosper Merimée. 2_s._ 6_d._

     "A book more admirably suited to its purpose could not be desired.
     The Editors deserve to be congratulated."--_National Observer._

   =VAILLANTE.= Jacques Vincent. 2_s._ 6_d._

     "The books are well got up, and in _Vaillante_ an excellent choice
     has been made."--_Guardian._

   =AUF VERLORNEM POSTEN AND NAZZARENA DANTI.= Johannes v. Dewall.
     3_s._

     "Well printed, well bound, and annotated just sufficiently to make
     the reading of them sure as well as easy."--_Educational Times._

   =CONTES MILITAIRES.= A. Daudet. 2_s._ 6_d._

     "These stories are mainly culled from a series called _Contes du
     Lundi_, originally contributed by their author to the _Figaro_.
     Written at fever heat immediately after the great 1870 war, they
     show Daudet's power in many ways at its highest.... We therefore do
     more than recommend--we urge all readers of French to get the
     stories in some form, and the present one is both good and
     cheap."--_The Schoolmaster._

   =ERZÄHLUNGEN.= E. Höfer. 3_s._

     "The series has brought fascinating examples of fiction under the
     eyes of English readers in a neat and handy form. Besides having
     the military flavour, they are models of style."--_Scotsman._

   =BAYLDON (Rev. G.).= =ICELANDIC GRAMMAR.= An Elementary Grammar of
     the Old Norse or Icelandic Language. 8vo, cloth. 7_s._ 6_d._

   =BOÏELLE (JAS.). FRENCH COMPOSITION THROUGH LORD MACAULAY'S
     ENGLISH.= Edited, with Notes, Hints, and Introduction, by the late
     James Boïelle, B.A. (Univ. Gall.), Officier d'Académie, Senior
     French Master, Dulwich College, etc., etc. Crown 8vo, cloth. Vol.
     I. Frederick the Great. 3_s._ Vol. II. Warren Hastings. 3_s._ Vol.
     III. Lord Clive. 3_s._

     --_See_ Victor Hugo, "Les Misérables" and "Notre Dame."

   =DELBOS (L.). NAUTICAL TERMS IN ENGLISH AND FRENCH AND FRENCH AND
     ENGLISH.= With Notes and Tables. For the use of Naval Officers and
     Naval Cadets. By Leon Delbos, M.A., of H.M.S. _Britannia_,
     Dartmouth. 4th Edition, thoroughly revised and considerably
     enlarged, with additional Plates. Crown 8vo, cloth. 7_s._ 6_d._
     net.

   =EUGENE'S STUDENT'S COMPARATIVE GRAMMAR OF THE FRENCH LANGUAGE,
     with an Historical Sketch of the Formation of French.= For the use
     of Public Schools. With Exercises. By G. Eugène-Fasnacht, late
     French Master, Westminster School. 23rd Edition, thoroughly
     revised. Square crown 8vo, cloth, 5_s._; or separately, Grammar,
     3_s._; Exercises, 2_s._ 6_d._

   =GOETHE (W. v.). ANNOTATED TEXTS.= _See_ Educational Catalogue.

   =HAGMANN (J.G., Ph.D.). REFORM IN PRIMARY EDUCATION.= Translated
     from Second German Edition by R. H. Hoar, Ph.D., and Richmond
     Barker, M.A. Cr. 8vo, cl., 2_s._ 6_d._ net.

   =HOGAN (E.). CATH RUIS NA RIG FOR BOINN.= With Preface,
     Translation, and Indices; also a Treatise on Irish Neuter
     Substantives, and a Supplement to the Index Vocabulorum of Zeuss's
     "Grammatica Celtica." Todd Lecture Series, Vol. IV. 8vo, sewed.
     3_s._ 6_d._

     =THE LATIN LIVES OF THE SAINTS AS AIDS TOWARDS THE TRANSLATION OF
     IRISH TEXTS AND THE PRODUCTION OF AN IRISH DICTIONARY.= By Edmund
     Hogan, S.J., F.R.U.I., M.R.I.A., Royal Irish Academy's Todd
     Professor of Celtic Languages. Todd Lecture Series, Vol. V. 2_s._
     6_d._

     =THE IRISH NENNIUS FROM L. NA HUIDRE, AND HOMILIES AND LEGENDS
     FROM L. BREAC.= Alphabetical Index of Irish Neuter Substantives.
     Todd Lecture Series, Vol. VI. 2_s._ 6_d._

   =HUGO (VICTOR). LES MISÉRABLES: Les Principaux Episodes.= Edited,
     with Life and Notes, by the late J. Boïelle. 2 vols. 6th Edition.
     Crown 8vo, cloth. Each 3_s._ 6_d._

   =HUGO (VICTOR). NOTRE DAME DE PARIS.= Adapted for the use of
     Schools and Colleges. By the late J. Boïelle. 2 vols. 2nd Edition.
     Crown 8vo, cloth. Each 3_s._

   =LEABHAR BREAC.= The "Speckled Book," otherwise styled, "The Great
     Book of Dun Doighre" : a Collection of Pieces in Irish and Latin,
     transcribed towards the close of the Fourteenth Century. "The
     oldest and best Irish MS. relating to Church History now preserved"
     (_G. Petrie_). Now first published, from the original MS. in the
     Royal Irish Academy's Library. In imperial folio, on toned paper.
     In one vol., half-calf, £4, 4_s._ (200 copies only printed.)

   =LEABHAR NA H-UIDHRI.= A Collection of Pieces in Prose and Verse,
     in the Irish Language, transcribed about A.D. 1100; the oldest
     volume now known entirely in the Irish language, and one of the
     chief surviving native literary monuments--not ecclesiastical--of
     ancient Ireland; now for the first time published, from the
     original in the Library of the Royal Irish Academy, with account of
     the Manuscript, description of its contents, index, and facsimiles
     in colours. In folio on toned paper, half-calf. £3, 3_s._ (200
     copies only printed.)

   =LILJA (The Lily).= An Icelandic Religious Poem. By Eystein
     Asgrimson. Edited, with Translation, Notes, and Glossary, by E.
     Magnusson. Crown 8vo, cloth extra. 10_s._ 6_d._

   =LODGE (Sir O.). SCHOOL TEACHING AND SCHOOL REFORM.= A Course of
     Four Lectures on School Curricula and Methods, delivered to
     Secondary Teachers and Teachers in Training at Birmingham during
     February 1905. 3_s._

     "The work of a sensible iconoclast, who does not pull down for the
     sake of mere destruction, but is anxious to set up something more
     worthy in place of the mediævalism he attacks."--_Outlook._

     "Let me commend this wise volume not only to teachers but to all
     concerned in national education. And especially to the politician.
     Half an hour with Sir Oliver Lodge would make him realise that
     there are problems on the inner side of the school door not dreamt
     of in his philosophy--would make him feel that the more he knows of
     these the better will he be able wisely to handle those others
     about which he is glibly talking every day."--Dr MACNAMARA in the
     _Daily Chronicle_.

   =MAORI. NEW AND COMPLETE MANUAL OF MAORI CONVERSATIONS.= Containing
     Phrases and Dialogues on a variety of Topics, together with a few
     general rules of Grammar, and a comprehensive Vocabulary. 4_s._
     net. _See also_ Williams.

   =NIBELUNGENLIED.= "The Fall of the Nibelungens," otherwise "The
     Book of Kriemhild." An English Translation by W. N. Lettsom. 5th
     Edition. 8vo, cloth. 5_s._

   =O'GRADY (STANDISH H.). SILVA GADELICA (I.-XXXI.).= A Collection of
     Tales in Irish, with Extracts illustrating Persons and Places.
     Edited from MSS. and translated. 2 vols. Royal 8vo, cloth. 42_s._
     Or separately, Vol. I., Irish Text; and Vol. II., Translation and
     Notes. Each vol. 21_s._

   =OORDT (J. F. VAN, B.A.). CAPE DUTCH.= Phrases and Dialogues, with
     Translations, preceded by short Grammatical Notes. Crown 8vo,
     cloth. 2_s._ 6_d._ net.

   =PHILLIPPS (V., B.A.). A SHORT SKETCH OF GERMAN LITERATURE, for
     Schools.= By Vivian Phillipps, B.A., Assistant Master at Fettes
     College, Edinburgh. 2nd Edition, revised. Pott 8vo, cloth, 1_s._

   =ROGET (F. F.). AN INTRODUCTION TO OLD FRENCH.= History, Grammar,
     Chrestomathy, and Glossary. 2nd Edition. Crown 8vo, cloth. 6_s._

     =FIRST STEPS IN FRENCH HISTORY, LITERATURE, AND PHILOLOGY.= For
     Candidates for the Scotch Leaving Certificate Examinations, the
     various Universities Local Examinations, and the Army Examinations.
     4th Edition. Crown 8vo, cloth. 5_s._

     --_See also_ Voltaire.

   =ROSING (S.). ENGLISH-DANISH DICTIONARY.= New Edition. Large 8vo,
     strongly bound, half-roan. 11_s._ 6_d._

   =SCHILLER (F. VON). THE BALLADS AND SHORTER POEMS.= Translated into
     English Verse by Gilbert Clark. Fcap. 8vo, cloth. 5_s._

     =ANNOTATED TEXTS.= _See_ Educational Catalogue.

   =SULLIVAN (W. K.). CELTIC STUDIES FROM THE GERMAN OF EBEL.= With an
     Introduction on the Roots, Stems, and Derivatives, and on
     Case-endings of Nouns in the Indo-European Languages. 8vo, cloth.
     10_s._

   =TODD LECTURE SERIES= (Royal Irish Academy)--

     Vol. I. Part 1. =Mesca Ulad; or, The Intoxications of the
     Ultonians.= Irish Text, with Translation and Notes, by W. M.
     Hennesy. 8vo, sewed, 1_s._ 6_d._

     Vol. II. =Leabhar Breac, Passions and Homilies from Irish Text=,
     Translation, and Glossary, with Lecture on Irish Lexicography, by
     Dr. R. Atkinson. 8vo, cloth. Part 1, pages 1-34, out of print. Part
     2, pages 35-958, 6_s._

     Vol. III. =The Codex Palatino-Vaticanus.= No. 830. Texts,
     Translations, and Indices, by B. MacCarthy, D.D. 8vo, sewed. 2_s._
     6_d._

     Vol. IV. =Cath Ruis na Rig for Boinn.= With Preface, Translation,
     Indices, a Treatise on Irish Neuter Substantives, and a Supplement
     to the Index Vocabulorum of Zeuss's "Grammatica Celtica." By E.
     Hogan. 8vo, sewed. 3_s._ 6_d._

     Vol. V. =The Latin Lives of the Saints as aids towards the
     Translation of Irish Texts and the Production of an Irish
     Dictionary.= By Edmund Hogan, S.J., F.R.U.I., M.R.I.A., Royal Irish
     Academy's Todd Professor of the Celtic Languages. 2_s._ 6_d._

     Vol. VI. =The Irish Nennius from L. Na Huidre, and Homilies and
     Legends from L. Breac.= Alphabetical Index of Irish Neuter
     Substantives. By Edmund Hogan, S.J., F.R.U.I., M.R.I.A., Royal
     Irish Academy's Todd Professor of the Celtic Languages. 2_s._ 6_d._

   =VELASQUEZ. LARGER SPANISH DICTIONARY.= Composed from the
     Dictionaries of the Spanish Academy, Terreros and Salva.
     Spanish-English and English-Spanish. 1279 pp., triple columns. 2
     vols, in 1. Imp. 8vo, cloth. 24_s._

   =VIGA GLUMS SAGA.= Translated from the Icelandic, with Notes and an
     Introduction, by Sir Edmund Head, Bart. Fcap. 8vo, cloth. 5_s._

   =WEISSE (T. H.). SYSTEMATIC CONVERSATIONAL EXERCISES FOR
     TRANSLATING INTO GERMAN, adapted to his Grammar.= New Edition.
     Crown 8vo, cloth. (Key, 5_s._ net.) 3_s._ 6_d._

     =A SHORT GUIDE TO GERMAN IDIOMS: being a Collection of the Idioms
     most in use.= With Examination Papers. 3rd Edition. Cloth. 2_s._

   =WERNER'S ELEMENTARY LESSONS IN CAPE DUTCH (AFRIKANDER TAAL).= By
     A. Werner and G. Hunt. 16mo, cloth, 1_s._ 6_d._

     "We most cordially recommend this book to anyone going out to
     settle in South Africa.... The dialogues and exercises are
     admirably planned."--_Reformer._

     "To those outward bound such a book is sure to be
     useful."--_Practical Teacher._

   =WILLIAMS (The Right Rev. W. L., D.C.L.). A DICTIONARY OF THE NEW
     ZEALAND LANGUAGE.= 4th Edition. Edited by the Right Rev. Bishop W.
     L. Williams, with numerous additions and corrections. Demy 8vo,
     cloth. 12_s._ 6_d._

     =LESSONS IN MAORI.= 3rd Edition. Fcap. 8vo, cloth. 3_s._

   =YELLOW BOOK OF LECAN.= A Collection of Pieces (Prose and Verse) in
     the Irish Language, in part compiled at the end of the Fourteenth
     Century; now for the first time published from the original
     Manuscript in the Library of Trinity College, Dublin, by the Royal
     Irish Academy. With Introduction, Analysis of Contents, and Index,
     by Robert Atkinson. 30 and 468 pp. (Royal Irish Academy's Irish
     facsimiles.) Large post folio, 1896, half-roan, Roxburghe, cloth
     sides. £4, 4_s._

   =ZOEGA (G. T.) ENGLISH-ICELANDIC DICTIONARY.= 8vo, cloth. 6_s._
     net.

   =ZOMPOLIDES (Dr. D.). A COURSE OF MODERN GREEK; or, The Greek
     Language of the Present Day.= I. The Elementary Method. Crown 8vo,
     cloth. 5_s._




V. Science.

MEDICINE--CHEMISTRY--BOTANY--ZOOLOGY--MATHEMATICS.


   =ANNETT (H. E., M.D., D.P.H.), J. EVERETT DUTTON, M.B., B.Ch., and
     J. H. ELLIOTT, M.D., Toronto. REPORT OF THE MALARIA EXPEDITION TO
     NIGERIA (1900).= Part I. Malarial Fever, etc. (Liverpool School of
     Tropical Medicine, Memoir III.). 10_s._ 6_d._ Part II. Filariasis
     (Liverpool School of Tropical Medicine, Memoir IV.). _Out of print
     separately, but is contained in the Thompson-Yates Laboratory
     Reports, Vol. IV., Part I. Price 20s._

   =BASTIAN (H. CHARLTON, M.A., M.D., F.R.S.). STUDIES IN
     HETEROGENESIS.= With 825 Illustrations from Photomicrographs. Royal
     8vo, cloth. 31_s._ 6_d._

   =BENEDICT (F. E., Ph.D.). ELEMENTARY ORGANIC ANALYSIS.= Small 8vo.
     Pages vi + 82. 15 Illustrations. 4_s._ 6_d._ net.

   =BERGEY (D. G.). HANDBOOK OF PRACTICAL HYGIENE.= Small 8vo. Pages v
     + 164. 6_s._ 6_d._ net.

   =BILTZ (HENRY). THE PRACTICAL METHODS OF DETERMINING MOLECULAR
     WEIGHTS.= Translated by Jones. Small 8vo. Pages viii + 245. 44
     Illustrations. 8_s._ 6_d._ net.

   =BOLTON. HISTORY OF THE THERMOMETER.= 12mo. 96 pages. 6
     Illustrations. 4_s._ 6_d._ net.

   =BOYCE (RUBERT, M.B., F.R.S.). THE ANTI-MALARIA MEASURES AT
     ISMAILIA.= (Liverpool School of Tropical Medicine, Memoir XII.)
     Price 1_s._

     =YELLOW FEVER PROPHYLAXIS IN NEW ORLEANS, 1905.= (Liverpool
     School of Tropical Medicine, Memoir XIX.) 5_s._ net.

   =BOYCE (RUBERT), A. EVANS, M.R.C.S., and H. H. CLARKE, M.A., B.C.
     REPORTS ON THE SANITATION AND ANTI-MALARIAL MEASURES IN PRACTICE AT
     BATHURST, CONAKRY, AND FREETOWN (1905).= (Liverpool School of
     Tropical Medicine, Memoir XIV.) With 8 Plates. 5_s._

   =BRUCE (ALEX., M.A., M.D., F.R.C.P.E., F.R.S.E.). A TOPOGRAPHICAL
     ATLAS OF THE SPINAL CORD.= Fcap. folio, half-leather. £2, 2_s._
     net.

   =CREIGHTON (CHAS., M.D.). CANCER AND OTHER TUMOURS OF THE BREAST.=
     Researches showing their true seat and cause. With 24 Lithographic
     Plates containing 138 figures from the Author's drawings. Royal
     8vo, cloth. 12_s._ 6_d._ net.

   =CREIGHTON (CHAS., M.D.). CONTRIBUTIONS TO THE PHYSIOLOGICAL THEORY
     OF TUBERCULOSIS.= By Charles Creighton, M.D., sometime Demonstrator
     of Anatomy, Cambridge Medical School, author of "Bovine
     Tuberculosis in Man," etc. Royal 8vo, cloth. 12_s._ 6_d._ net.

   =CUNNINGHAM MEMOIRS=

     =1. Cubic Transformations.= By John Casey, LL.D. 4to, sewed. 2_s._
     6_d._

     =2. On the Lumbar Curve in Man and the Apes.= By D. J. Cunningham,
     M.D. 13 Plates. 4to, sewed. 5_s._

     =3. New Researches on Sun-heat, Terrestrial Radiation, etc.= By
     Rev. Samuel Haughton, M.A., M.D. 9 Plates. 4to, sewed. 1_s._ 6_d._

     =4. Dynamics and Modern Geometry.= A New Chapter in the Theory of
     Screws. By Sir Robert S. Ball, LL.D. 4to, sewed. 2_s._

     =5. The Red Stars.= Observations and Catalogue. New Edition. Edited
     by Rev. T. Espin, M.A. 4to, sewed. 3_s._ 6_d._

     =6. On the Morphology of the Duck Tribe and the Auk Tribe.= By W.
     K. Parker, F.R.S. 9 Plates. 4to, sewed, 3_s._ 6_d._

     =7. Contribution to the Surface Anatomy of the Cerebral
     Hemispheres.= By D. J. Cunningham, M.D. With a Chapter upon
     Cranio-Cerebral Topography by Victor Horsley, M.B., F.R.S. 4to,
     sewed. 8_s._ 6_d._

     =8. On the Flinders Petrie Papyri.= Part I. Out of Print.

     =9. On the Flinders Petrie Papyri.= Part II. With 18 Autotypes.
     4to, sewed. 42_s._ net. Appendix to 8 and 9. 5_s._ net.

     =10. The Decorative Art of British New Guinea.= A Study in Papuan
     Ethnography. By Alfred C. Haddon, M.A. With 12 Plates, and numerous
     other Illustrations. 4to, sewed. 14_s._ net.

     =11. On the Flinders Petrie Papyri.= With Transcriptions,
     Commentaries, and Index. By John P. Mahaffy, D.D., and Prof. J.
     Gilbert Smyly. With 7 Autotypes. 4to, sewed. 42_s._ net.

   =DURHAM (H. E., M.A., M.B., F.R.C.S.), and the late WALTER MYERS,
     M.B. REPORT OF THE YELLOW FEVER EXPEDITION TO PARA (1900).=
     (Liverpool School of Tropical Medicine, Memoir VII.) 4to, 7_s._
     6_d._

   =DUTTON (J. E., M.B., Ch.B.). REPORT OF THE MALARIA EXPEDITION TO
     THE GAMBIA.= (Liverpool School of Tropical Medicine, Memoir X.)
     4to. 10_s._ 6_d._ net.

     =and JOHN L. TODD, B.A., M.D., CM., M'Gill. FIRST REPORT OF THE
     TRYPANOSOMIASIS EXPEDITION TO SENEGAMBIA (1902).= (Liverpool School
     of Tropical Medicine, Memoir XI.) 4to. 10_s._ 6_d._ net.

       =RAPPORT SUR L'EXPÉDITION AU CONGO 1903-5.= Price 5_s._

   =DUTTON (J. E., M.B., Ch.B.) and JOHN L. TODD, B.A., M.D., C.M.,
     M'Gill. THE NATURE OF HUMAN TICK-FEVER IN THE EASTERN PART OF THE
     CONGO FREE STATE.= (Liverpool School of Tropical Medicine, Memoir
     XVII.) 4to. With Map, 4 Plates, and 9 Temperature Charts. Price
     7_s._ 6_d._ net.

   =ENGELHARDT (V.). THE ELECTROLYSIS OF WATER.= 8vo. Pages x + 140.
     90 Illustrations. 5_s._ net.

   =GILES (Lieut-Col.). GENERAL SANITATION AND ANTI-MALARIAL MEASURES
     IN SEKONDI, THE GOLDFELDS, AND KUMASSI, AND A COMPARISON BETWEEN
     THE CONDITIONS OF EUROPEAN RESIDENCE IN INDIA.= (Liverpool School
     of Tropical Medicine, Memoir XV.) 4to. Price 7_s._ 6_d._ net.

   =HANTZSCH (A.). ELEMENTS OF STEREOCHEMISTRY.= Translated by Wolf.
     12mo. Pages viii + 206. 26 Figures. 6_s._ 6_d._ net.

   =HARDY. ELEMENTS OF ANALYTICAL GEOMETRY.= 8vo. Pages iv + 365. 163
     Figures. 8_s._ 6_d._ net.

     =INFINITESIMALS AND LIMITS.= Sm. 12mo, paper. 22 pp. 6 Figures.
     1_s._ net.

   =HARNACK (AXEL). INTRODUCTION TO THE ELEMENTS OF THE DIFFERENTIAL
     AND INTEGRAL CALCULUS.= From the German. Royal 8vo, cloth, 10_s._
     6_d._

     HART (EDWARD, Ph.D.). CHEMISTRY FOR BEGINNERS. Small 12mo.

     Vol. I. =Inorganic.= Pages viii + 188. 55 Illustrations and 2
     Plates. Fourth Edition. 4_s._ 6_d._ net.

     Vol. II. =Organic.= Pages iv + 98. 11 Illustrations. 2_s._ net.

     Vol. III. =Experiments.= Separately. 60 pages. 1_s._ net.

     =SECOND YEAR CHEMISTRY.= Small 12mo. 165 pages. 31 Illustrations.
     5_s._ net.

   =HOFF (J. H. VAN'T). STUDIES IN CHEMICAL DYNAMICS.= Revised and
     enlarged by Dr. Ernst Cohen, Assistant in the Chemical Laboratory
     of the University of Amsterdam. Translated by Thomas Ewan, M.Sc.,
     Ph.D., Demonstrator of Chemistry in the Yorkshire College, Leeds.
     Royal 8vo, cloth. 10_s._ 6_d._

   =HOWE (J. L.). INORGANIC CHEMISTRY FOR SCHOOLS AND COLLEGES.= By
     Jas. Lewis Howe, Washington and Lee University. Being a Second
     Edition of "Inorganic Chemistry according to the Periodic Law." By
     F. P. Venable and J. L. Howe. Demy 8vo, cloth. 12_s._ 6_d._

   =JOHNSTONE (J.). BRITISH FISHERIES: Their Administration and their
     Problems.= A short account of the Origin and Growth of British Sea
     Fishery Authorities and Regulations. 10_s._ 6_d._ net.

   =JONES (J. T. SHARE-). SURGICAL ANATOMY OF THE HORSE.= To be
     completed in 4 Parts. With above 100 Illustrations, a number being
     in colour. Part I. Head and Neck. Part II. Fore Limb. Part III.
     Hind Limb. Price per part, 15s. net, sewed; cloth, 16_s._ 6_d._
     net.

     =LIFE-SIZE MODELS, Illustrating the Superficial Anatomy of the
     Limbs of the Horse.= Price per set of four models, £21; or
     separately--=Fore Limb, Inner and Outer Aspects=, £6, 16_s._ 6_d._
     each; Hind Limb, Inner and Outer Aspects, £6, 6_s._ each.

   =JONES. THE FREEZING POINT, BOILING POINT, AND CONDUCTIVITY
     METHODS.= 12mo. Pages vii + 64. 14 Illustrations. 3_s._ net.

   =JOURNAL OF THE LINNEAN SOCIETY. Botany.= At various prices. Index
     to Journal (Botany), 20s. =Zoology.= At various prices. General
     Index to the first 20 vols. of the Journal (Zoology) and the
     Zoological portion of the Proceedings, 20_s._

   =JOURNAL OF THE ROYAL MICROSCOPICAL SOCIETY=, containing its
     transactions and Proceedings, with other Microscopical information.
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VI. Miscellaneous.

ANTHROPOLOGY--SOCIOLOGY--MYTHOLOGY--BIBLIOGRAPHY--BIOGRAPHY, ETC.


   =AVEBURY (Lord, D.C.L., F.R.S., etc.) (Sir John Lubbock).
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     "To anyone who wishes to obtain a succinct conspectus of the
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   =BLACKBURN (HELEN). WOMEN'S SUFFRAGE.= A Record of the Women's
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   =BROWN (ROBERT, Jun., F.S.A.). SEMITIC INFLUENCE IN HELLENIC
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     =RESEARCHES INTO THE ORIGIN OF THE PRIMITIVE CONSTELLATIONS OF
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     =MR. GLADSTONE AS I KNEW HIM, and other Essays.= Demy 8vo, cloth.
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   =DIETRICHSON (L.). MONUMENTA ORCADICA.= The Norsemen in the
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   =ENGELHARDT (C.). DENMARK IN THE EARLY IRON AGE.= Illustrated by
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   =HARRISON (A., D.Sc.). WOMEN'S INDUSTRIES IN LIVERPOOL.= An Inquiry
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