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Title: The Incarnate Purpose: Essays on the Spiritual Unity of Life

Author: G. H. Percival

Release date: December 23, 2014 [eBook #47747]

Language: English

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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





[1]


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 know[2]ledge,
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[3]
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[4]
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[5]
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 vague[6]ness
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 contro[7]versial
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[8]
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[9]
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[10]
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[11]
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,[12]
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[13]
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 de[14]molished
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[15]
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[16]
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[17]
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[18]
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[19]
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,[20]
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?




[21]


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[22]
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.[23]
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[24]
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[25]
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[26]
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.
[27]


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.[28]
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.[29]
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—evolution[30]ary
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[31]
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[32]
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[33]
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[34]
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[35]
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 con[36]sideration.
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[37]
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[38]
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[39]
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[40]
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[41]
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[42]
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,[43]
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[44]
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[45]
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[46]
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 con[47]firmation
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?


[48]


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 propor[49]tion
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[50]
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.[51]
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[52]
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 re[53]flective
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[54]
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.
[55]


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[56]
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[57]
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[58]
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[59]
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[60]
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[61]
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[62]
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[63]
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[64]
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?


[65]


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[66]
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.
[67]


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[68]
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[69]
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[70]
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[71]
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 en[72]vironment,
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[73]
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 correspond[74]ingly
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[75]
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 percep[76]tion
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[77]
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[78]
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[79]
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"[80]
(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).
[81]


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[82]
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[83]
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[84]
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[85]
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[86]
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[87]
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[88]
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[89]
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 in[90]carnate
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.


[91]


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 accompani[92]ment
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.
[93]


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[94]
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[95]
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?
[96]


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,[97]
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[98]
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[99]
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[100]
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[101]
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[102]
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[103]
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[104]
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[105]
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[106]
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[107]
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[108]
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[109]
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[110]
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 sup[111]positions.
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[112]
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[113]
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[114]
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.
[115]


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[116]
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[117]
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[118]
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[119]
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[120]
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.
[121]


"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.


[122]


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[123]
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[124]
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[125]
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[126]
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[127]
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[128]
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[129]
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[130]
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[131]
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[132]
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.
[133]


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[134]
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).
[135]


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[136]
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 blend[137]ing
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[138]
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[139]
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.
[140]


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[141]
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[142]
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.[143]
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,[144]
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.[145]
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 pro[146]gressive
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[147]
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.






[2]


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





FULL INDEX OVER PAGE


London

Williams & Norgate

14 Henrietta Street, Covent Garden, W.C.




[3]


I. Theology and Religion.


THEOLOGICAL TRANSLATION LIBRARY.

New Series.


A Series of Translations by which the best results of recent Theological
Investigations on the Continent, conducted without reference to doctrinal
considerations, and with the sole purpose of arriving at the truth, are
placed within reach of English readers.


Vols. I.-XII. were edited by the Rev. T. K. Cheyne, M.A., D.D.,
Oriel Professor of Interpretation in the University of Oxford, Canon
of Rochester; and the late Rev. A. B. Bruce, D.D., Professor of
Apologetics, Free Church College, Glasgow.


Vol. XIII. was edited by Rev. Allan Menzies, D.D., Professor of
Divinity and Biblical Criticism in the University, St Andrews.


Vols. XV., XVII., XVIII., and XXI.-XXIV. are edited by Rev.
W. D. Morrison, M.A., LL.D.


Vols. XIX. and XX. are edited by Rev. James Moffatt, B.D.,
D.D., St Andrews.


The Price of Vols. I.-XXI is 10s. 6d.;

Vol. XXII. and after, 10s. 6d. net.


Subscribers to the Series obtain three volumes for 22s. 6d. carriage
free, payable before publication, which only applies to the current year's
volumes, viz., XXII.-XXIV., which are as follows.


Vol. XXII. Ready, 10s. 6d. net.


PRIMITIVE CHRISTIANITY, Vol. I.: Its Writings and
Teachings in their Historical Connections. By Otto Pfleiderer,
Professor of Practical Theology in the University of Berlin.


Vol. XXIII. Ready, 10s. 6d. net.


THE INTRODUCTION TO THE CANONICAL BOOKS
OF THE OLD TESTAMENT. By Carl Cornill, Professor
of Old Testament Theology at the University of Breslau.


Vol. XXIV. Ready, 10s. 6d. net.


HISTORY OF THE CHURCH. By Hans von Schubert, Professor
of Church History at Kiel. Translated from the Second
German Edition. By arrangement with the author, an Additional
Chapter has been added on "Religious Movements in England in
the Nineteenth Century," by Miss Alice Gardner, Lecturer and
Associate of Newnham College, Cambridge.


[4]


The following Volumes are published at 10s. 6d. per Volume


Vol. XXI.


ST. PAUL: The Man and his Work. By Prof. H. Weinel of
the University of Jena. Translated by Rev. G. A. Bienemann,
M.A. Edited by Rev. W. D. Morrison, M.A., LL.D.


"Prof. Weinel may be described as the Dean Farrar of Germany; the work
is quite equal to Dean Farrar's work on the same subject. In some respects it
is better."—Daily News.


Vols. XIX. and XX.


THE EXPANSION OF CHRISTIANITY IN THE FIRST
THREE CENTURIES. By Adolf Harnack, Ordinary Professor
of Church History in the University, and Fellow of the
Royal Academy of the Sciences, Berlin. Translated and edited by
James Moffatt, B.D., D.D., St Andrews. Vol. I. being out of
print. Second Edition, entirely re-written and very much added
to, with maps, in active preparation.


"It is bare justice to say that in the present monograph, the outcome of his
preliminary studies in the Berlin Academy's transactions for 1901, Harnack has
once more brilliantly shown his power of combining verve and learning, mastery
of salient detail, and an outlook upon the broad movements of the period in
question. The 'Ausbreitung' forms a sequel and supplement to works like his
own 'Wesen' and Weiszäcker's 'Apostolic Age.' It is a diagnosis rather than
a story, yet an analysis in which eloquent facts lose little or nothing of their
eloquence."—Hibbert Journal.


Vol. XVIII.


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.


[5]


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 10s. 6d.; half-leather, suitable for presentation,
12s. 6d.


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.:[6]
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, 10s. 6d.; half-leather, suitable
for presentation, 12s. 6d.


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.
10s. 6d.


"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,
10s. 6d.


Vol. I. Sources of Information and History of the Period
up to the Death of Joshua. Translated by John Taylor,
D. Lit., M.A.
[7]


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, 10s. 6d.; half-leather, 12s. 6d.


"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 10s. 6d.


"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.


[8]


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. 12s.


—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. 12s.


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


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. 30s.


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


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


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.
12s.


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.
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Decision. Vol. III. The First Preaching, the Works of[9]
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PROTESTANT COMMENTARY ON THE NEW TESTAMENT.
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ZELLER (Dr. E.). THE CONTENTS AND ORIGIN OF
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[10]


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[11]


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[12]


Vol. XI. THE CHILD AND RELIGION. Eleven Essays. By
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[13]


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[14]


THE HIBBERT LECTURES.


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[15]


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[16]


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[17]


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[18]


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[19]


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[20]


HERFORD (R. TRAVERS, B.A.). CHRISTIANITY IN
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[21]


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[22]


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[23]


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[24]


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[25]


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[26]


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[27]


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[28]


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[29]


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[30]


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[31]


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[32]


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—DESCRIPTIVE SOCIOLOGY; or, Groups of Sociological
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No. 1. English. 18s.


No. 2. Ancient American Races. 16s.


No. 3. Lowest Races, Negritto Races, Polynesians. 18s.


No. 4. African Races. 16s.


No. 5. Asiatic Races. 18s.


No. 6. American Races. 18s.


No. 7. Hebrews and Phœnicians. 21s.


No. 8. The French Civilisation. 30s.


New volumes in preparation.


[33]


SPENCER (HERBERT). COLLINS (F. H.). AN
EPITOME OF THE SYNTHETIC PHILOSOPHY.
By F. Howard Collins. Being a Digest of Mr. Herbert Spencer's
Works. 5th Edition, the Synthetic Philosophy Completed. With
a Preface by Herbert Spencer. 8vo, cloth. 21s.


—DREY (S.). HERBERT SPENCER'S THEORY OF
RELIGION AND MORALITY. By Sylvan Drey. 8vo,
sewed. 1s.


—A THEORY OF LIFE DEDUCED FROM THE
EVOLUTION PHILOSOPHY. Demy 8vo, sewed. 1s.


SPINOZA: Four Essays. By Professors Land, Van Vloten, and
Kuno Fischer, and by E. Renan. Edited by Professor Knight, of
St. Andrews. Crown 8vo, cloth. 5s.


STUDIES FROM THE YALE PSYCHOLOGICAL
LABORATORY. Edited by Professor E. W. Scripture.
With many Illustrations. 8vo, sewed. 4s. 2d. each net. Vol. I.
1892-93, 100 pages. Vol. II. 1894, 124 pages. Vol. III. 1895,
110 pages. Vol. IV. 1896, 141 pages. Vol. V. 1897, 105 pages.
Vol. VI. 1898, 105 pages.


WUNDT (WILHELM). OUTLINES OF PSYCHOLOGY.
Translated, with the co-operation of the Author, by
Charles Hubbard Judd, Ph.D., Instructor in the Wesleyan
University. 3rd Enlarged Edition. Demy 8vo, cloth. 8s. net.


[34]


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 18s.) 10s.


AVESTI, PAHLAVI, and ANCIENT PERSIAN STUDIES
in Honour of the late SHAMS-UL-ULAMA DASTUR
PESHOTANJI BEHRAMJI SANJANA, M.A., Ph.D.
Paper cover, 12s. 6d. net; cloth, 13s. 6d. net.


BERNSTEIN and KIRSCH. SYRIAC CHRESTOMATHY
AND LEXICON (Chrestomathia Syriaca cum Lexico).
2 vols, in 1. 8vo, cloth boards. 7s. 6d. I. Chrestomathia,
separately. Sewed. 3s.


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. 15s.


—THE HEBREW LANGUAGE VIEWED IN THE
LIGHT OF ASSYRIAN RESEARCH. Demy 8vo,
cloth. 4s.


—BABEL AND BIBLE. 5s. 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. Sewed. 8s. 6d. net.


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. 25s. net.


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


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


[35]


ERMAN'S EGYPTIAN GRAMMAR. Translated, under
Professor Erman's supervision, by J. H. Breasted, Professor of
Egyptology in the University of Chicago. Crown 8vo, cloth. 18s.


EVANS (GEORGE). AN ESSAY ON ASSYRIOLOGY.
With 4to Tables of Assyrian Inscriptions. 8vo, cloth. 5s.


FAIZULLAH-BHAI (Shaikh, B.D.). A MOSLEM
PRESENT. Part I., containing the famous poem of Al-Busaree.
With an English Version and Notes. 8vo, cloth. 4s.


—AN ESSAY ON THE PRE-ISLAMITIC ARABIC
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FLINDERS PETRIE PAPYRI. See Cunningham Memoirs,
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FRANKFURTER (Dr. O.). HANDBOOK OF PALI: Being
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8vo, cloth. 16s.


FUERST (Dr. JUL.). HEBREW AND CHALDEE
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HARDY (R. SPENCE). MANUAL OF BUDDHISM IN
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Psalms. 1s.


Job. 1s.


Isaiah. 1s.


KENNEDY (Rev. JAS.). INTRODUCTION TO BIBLICAL
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—STUDIES IN HEBREW SYNONYMS. Demy 8vo,
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[36]


LYALL (C. J., M.A., K.C.I.E.). ANCIENT ARABIAN
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MACHBEROTH ITHIEL. By Yehuda ben Shelomoh Alcharizi.
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MILANDA PANHO, THE: Being Dialogues between King
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MOSHEH BEN SHESHETH'S COMMENTARY ON
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MUSS-ARNOLT (W.). A CONCISE DICTIONARY OF
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NEW HEBREW SCHOOL of POETS of the SPANISH-ARABIAN
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(Grand Duchy). English translation of the Introduction, etc., by
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NÖLDEKE (THEODOR, Professor of Oriental Languages
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—DELECTUS VETERUM CARMINUM ARABICORUM
GLOSSARIUM CONFECIT A. MULLER.
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NORRIS (E.). ASSYRIAN DICTIONARY. Intended to
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Babylonia. Vols. I. to III. 4to, cloth. Each 28s.


OLDENBERG (Prof. H.). BUDDHA: His Life, his Doctrine,
his Order. By Dr. Hermann Oldenberg, Professor at the
University of Berlin. Translated by W. Hoey, M.A. 8vo, cloth
gilt. 18s.


[37]


PALI MISCELLANY. By V. Trenckner. Part I. The Introductory
Part of the Milanda Panho, with an English Translation
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PLATTS (J. T.). A GRAMMAR OF THE PERSIAN
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of Persian in the University of Oxford; late Inspector of Schools in
the Central Provinces of India. Part I. Accidence. Broad crown
8vo. 10s. 6d.


RENOUF (P. LE PAGE). LECTURES ON THE RELIGION
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SADI. THE GULISTAN (ROSE GARDEN) OF SHAIK
SADI OF SHIRAZ. A new Edition of the Persian Text, with
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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. 12s. See
Theological Translation Library, Old Series, p. 9.


SHIHAB AL DIN. FUTUH AL-HABASHAH; or, The
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Kadir B. Salim B. 'Uthman. Edited, from an Arabic MS., by
S. Arthur Strong. Part I. 8vo, sewed. 3s. net.


SOCIN (Dr. A.). ARABIC GRAMMAR. Paradigms, Literature,
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3rd German Edition by the Rev. Prof. A. R. S. Kennedy, D.D.
Crown 8vo, cloth. 8s. 6d.


—KEY FOR TRANSLATING THE GERMAN EXERCISES
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SÖRENSEN (S., Ph.D.), Compiled by. AN INDEX TO
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separately, at 7s. 6d. 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.


[38]


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
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TURPIE (Dr. D. McC.). MANUAL OF THE CHALDEE
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VINAYA PITAKAM: One of the Principal Buddhist Holy
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cloth. Each 21s.


WALLIS (H. W.). THE COSMOLOGY OF THE RIGVEDA:
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[39]


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.
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LE COUP DE PISTOLET, etc. Prosper Merimée. 2s. 6d.


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VAILLANTE. Jacques Vincent. 2s. 6d.


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CONTES MILITAIRES. A. Daudet. 2s. 6d.


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ERZÄHLUNGEN. E. Höfer. 3s.


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BAYLDON (Rev. G.). ICELANDIC GRAMMAR. An
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8vo, cloth. 7s. 6d.
[40]


BOÏELLE (JAS.). FRENCH COMPOSITION THROUGH
LORD MACAULAY'S ENGLISH. Edited, with Notes,
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Gall.), Officier d'Académie, Senior French Master, Dulwich
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Clive. 3s.


—See Victor Hugo, "Les Misérables" and "Notre Dame."


DELBOS (L.). NAUTICAL TERMS IN ENGLISH
AND FRENCH AND FRENCH AND ENGLISH.
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Cadets. By Leon Delbos, M.A., of H.M.S. Britannia, Dartmouth.
4th Edition, thoroughly revised and considerably
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EUGENE'S STUDENT'S COMPARATIVE GRAMMAR
OF THE FRENCH LANGUAGE, with an Historical
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Schools. With Exercises. By G. Eugène-Fasnacht, late French
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Square crown 8vo, cloth, 5s.; or separately, Grammar, 3s.;
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GOETHE (W. v.). ANNOTATED TEXTS. See Educational
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HAGMANN (J.G., Ph.D.). REFORM IN PRIMARY EDUCATION.
Translated from Second German Edition by R. H.
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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.
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—THE LATIN LIVES OF THE SAINTS AS AIDS
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Irish Academy's Todd Professor of Celtic Languages. Todd
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—THE IRISH NENNIUS FROM L. NA HUIDRE,
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Alphabetical Index of Irish Neuter Substantives. Todd Lecture
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HUGO (VICTOR). LES MISÉRABLES: Les Principaux
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2 vols. 6th Edition. Crown 8vo, cloth. Each 3s. 6d.
[41]


HUGO (VICTOR). NOTRE DAME DE PARIS. Adapted
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2 vols. 2nd Edition. Crown 8vo, cloth. Each 3s.


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
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the original MS. in the Royal Irish Academy's Library. In
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(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,
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contents, index, and facsimiles in colours. In folio on toned
paper, half-calf. £3, 3s. (200 copies only printed.)


LILJA (The Lily). An Icelandic Religious Poem. By Eystein
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E. Magnusson. Crown 8vo, cloth extra. 10s. 6d.


LODGE (Sir O.). SCHOOL TEACHING AND SCHOOL
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MAORI. NEW AND COMPLETE MANUAL OF
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NIBELUNGENLIED. "The Fall of the Nibelungens," otherwise
"The Book of Kriemhild." An English Translation by
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[42]


O'GRADY (STANDISH H.). SILVA GADELICA (I.-XXXI.).
A Collection of Tales in Irish, with Extracts illustrating
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2 vols. Royal 8vo, cloth. 42s. Or separately, Vol. I., Irish
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OORDT (J. F. VAN, B.A.). CAPE DUTCH. Phrases and
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PHILLIPPS (V., B.A.). A SHORT SKETCH OF
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ROGET (F. F.). AN INTRODUCTION TO OLD
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—FIRST STEPS IN FRENCH HISTORY, LITERATURE,
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—See also Voltaire.


ROSING (S.). ENGLISH-DANISH DICTIONARY. New
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SCHILLER (F. VON). THE BALLADS AND SHORTER
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—ANNOTATED TEXTS. See Educational Catalogue.


SULLIVAN (W. K.). CELTIC STUDIES FROM THE
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TODD LECTURE SERIES (Royal Irish Academy)—


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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, 6s.
[43]


Vol. III. The Codex Palatino-Vaticanus. No. 830. Texts,
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2s. 6d.


Vol. IV. Cath Ruis na Rig for Boinn. With Preface, Translation,
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Vol. V. The Latin Lives of the Saints as aids towards the
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Vol. VI. The Irish Nennius from L. Na Huidre, and
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VELASQUEZ. LARGER SPANISH DICTIONARY.
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VIGA GLUMS SAGA. Translated from the Icelandic, with Notes
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WEISSE (T. H.). SYSTEMATIC CONVERSATIONAL
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—A SHORT GUIDE TO GERMAN IDIOMS: being a
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WERNER'S ELEMENTARY LESSONS IN CAPE
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WILLIAMS (The Right Rev. W. L., D.C.L.). A DICTIONARY
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numerous additions and corrections. Demy 8vo, cloth. 12s. 6d.


—LESSONS IN MAORI. 3rd Edition. Fcap. 8vo, cloth.
3s.
[44]


YELLOW BOOK OF LECAN. A Collection of Pieces (Prose
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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, 4s.


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


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


[45]


V. Science.


MEDICINE—CHEMISTRY—BOTANY—ZOOLOGY—MATHEMATICS.


ANNETT (H. E., M.D., D.P.H.), J. EVERETT DUTTON,
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REPORT OF THE MALARIA EXPEDITION TO
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Out of print separately, but is contained in the Thompson-Yates
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BASTIAN (H. CHARLTON, M.A., M.D., F.R.S.).
STUDIES IN HETEROGENESIS. With 825 Illustrations
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BENEDICT (F. E., Ph.D.). ELEMENTARY ORGANIC
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4s. 6d. net.


BERGEY (D. G.). HANDBOOK OF PRACTICAL HYGIENE.
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BILTZ (HENRY). THE PRACTICAL METHODS OF
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BOLTON. HISTORY OF THE THERMOMETER.
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BOYCE (RUBERT, M.B., F.R.S.). THE ANTI-MALARIA
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[47]


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[50]


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[51]


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[52]


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parts only—we do not supply separate papers. General Index to
First Thirty-four Volumes (1783-1888), with History of the
Institution. 4to, cloth. 21s.


TRANSACTIONS OF THE ROYAL IRISH ACADEMY,
DUBLIN. Vols. I.-XX. 4to. £22, 5s. 6d. Vols. XXI.-XXXI.
Various prices.


TRANSACTIONS OF THE ROYAL DUBLIN SOCIETY.
Various volumes at various prices.


VEGA. LOGARITHMIC TABLES OF NUMBERS AND
TRIGONOMETRICAL FUNCTIONS. Translated from
the 40th, or Dr. Bremiker's Edition, thoroughly revised and enlarged,
by W. L. F. Fischer, M.A., F.R.S., Fellow of Clare
College, Cambridge,; Professor of Natural Philosophy in the
University of St. Andrews. 75th Stereotyped Edition. Royal 8vo,
cloth. 7s.


VENABLE (T. C., Ph.D.). THE DEVELOPMENT OF
THE PERIODIC LAW. Small 12mo. Pages viii + 321.
Illustrated. 10s. 6d. net.


—THE STUDY OF THE ATOM. 12mo. Pages vi + 290.
8s. 6d. net.


—and HOWE. INORGANIC CHEMISTRY ACCORDING
TO THE PERIODIC LAW. Second Edition. See
under Howe, p. 47.


WILEY (HARVEY W., A.M., Ph.D.). PRINCIPLES AND
PRACTICE OF AGRICULTURAL CHEMICAL
ANALYSIS. Vol. I. Soils. 3 vols. 8vo. New Edition in
preparation. Vol. I. ready. 18s. net.


[56]


VI. Miscellaneous.


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


AVEBURY (Lord, D.C.L., F.R.S., etc.) (Sir John Lubbock).
PREHISTORIC TIMES, as Illustrated by Ancient Remains
and the Manners and Customs of Modern Savages.
6th Edition, revised, with 239 Illustrations, a large number of
which are specially prepared for this Edition. Demy 8vo, cloth,
gilt tops. 18s.


"To anyone who wishes to obtain a succinct conspectus of the present state
of knowledge on the subject of early man, we recommend the perusal of this
comprehensive volume."—Jour. Brit. Archæolog. Assoc.


"The fact that this well-known standard work has reached a sixth edition is
evidence of its value to ethnologists and archæologists. The many and beautiful
illustrations are most helpful in better understanding the plain but accurate
letterpress. Lord Avebury is to be congratulated on the new edition, which
is sure to further popularise a fascinating subject for investigation by cultured
people."—Science Gossip.


"It is necessary to compare the present volume with the fifth edition in
order to see how much it has been improved. The illustrations to this sixth
edition are immeasurably superior to the fifth."—Knowledge.


BLACKBURN (HELEN). WOMEN'S SUFFRAGE. A
Record of the Women's Suffrage Movement in the British Isles,
with a Biographical Sketch of Miss Becker. Portraits. Crown 8vo,
cloth. 6s.


—See also Vynne, Nora, and Blackburn, "Women under the Factory
Acts."


BROWN (ROBERT, Jun., F.S.A.). SEMITIC INFLUENCE
IN HELLENIC MYTHOLOGY. With special
reference to the recent mythological works of the Right Hon.
Prof. Max Müller and Mr. Andrew Lang. Demy 8vo, cloth.
7s. 6d.


—RESEARCHES INTO THE ORIGIN OF THE
PRIMITIVE CONSTELLATIONS OF THE GREEKS,
PHŒNICIANS, AND BABYLONIANS. With a large
map of the Northern Hemisphere as viewed at Phœnicia 1200 B.C.,
and other maps. 2 vols. demy 8vo, cloth. 10s. 6d. each.


—MR. GLADSTONE AS I KNEW HIM, and other
Essays. Demy 8vo, cloth. 7s. 6d.
[57]


CATALOGUE OF THE LONDON LIBRARY, St James's
Square. By C. T. Hagberg Wright, LL.D., etc. xiv + 1626 pp.
4to, cloth. 42s. net. Supplement I., 1902-3. Buckram, 1 vol.,
196 pp. 5s. net. Supplement II. 198 pp. 1903-4. Buckram.
5s. net. Supplement IV. 1905-6. 5s. net.


"The present catalogue is essentially a working catalogue.... The general
level of accuracy in the printing and editing of the work appears to us to be an
unusually high one.... We heartily applaud the work, both as a landmark
in library land, and as a monument standing upon a firm foundation of its own."—The
Times.


DIETRICHSON (L.). MONUMENTA ORCADICA. The
Norsemen in the Orkneys, and the Monuments they have left,
with a Survey of the Celtic (Pre-Norwegian) and Scottish (Post-Norwegian)
Monuments on the Islands. With original drawings
and some Chapters on St Magnus' Cathedral, Kirkwall, by Johan
Meyer, Architect. Demy 4to, cloth. £3 net.


ENGELHARDT (C.). DENMARK IN THE EARLY
IRON AGE. Illustrated by recent Discoveries in the Peat-Mosses
of Slesvig. 33 Plates (giving representations of upwards of
a thousand objects), Maps, and numerous other Illustrations on
wood. 1866. 4to, cloth. 31s. 6d.


GOLDAMMER (H.). THE KINDERGARTEN. A Guide
to Fröbel's Method of Education. 2 vols, in 1. 120 pp. of Illustrations.
8vo, cloth. 10s. 6d.


HARRISON (A., D.Sc.). WOMEN'S INDUSTRIES IN
LIVERPOOL. An Inquiry into the Economic Effects of Legislation
regulating the Labour of Women. 8vo. 3s.


HENRY (JAMES). ÆNEIDEA; or, Critical, Exegetical and
Æsthetical Remarks on the Æneis. With a personal collation
of all the first-class MSS., and upwards of 100 second-class MSS.,
and all the principal editions. Vol. I. (3 Parts), Vol. II. (3 Parts),
Vol. III. (3 Parts), Vol. IV. (1 Part). Royal 8vo, sewed.
£2, 2s. net.


HERBERT (Hon. A.). THE SACRIFICE OF EDUCATION
TO EXAMINATION. Letters from "All Sorts and
Conditions of Men." Edited by Auberon Herbert. Half-cloth
boards. 2s.


—WINDFALL AND WATERDRIFT. Verse Miniatures.
Square 12mo, cloth limp, gilt tops. 2s.


—and WAGER (HAROLD). BAD AIR AND BAD
HEALTH. Dedicated to Professor Clifford Allbutt. Reprinted
from the "Contemporary Review." 8vo, cloth, 1s. 6d.; sewed, 1s.
[58]


JOHNSON (E.). THE RISE OF ENGLISH CULTURE.
With a brief account of the Author's Life and Writings. Demy
8vo, cloth. 15s. net.


KIEPERT'S NEW ATLAS ANTIQUUS. Twelve Maps of
the Ancient World, for Schools and Colleges. Third hundred
thousand. 12th Edition, with a complete Geographical Index.
Folio, boards. 6s. Strongly bound in cloth. 7s. 6d.


—WALL-MAPS OF THE ANCIENT WORLD—


Wall-map of Ancient Italy. Italia antiqua. For the study of
Livy, Sallust, Cicero, Dionysius, etc. Scale 1 : 800,000. Mounted
on rollers, varnished. 20s.


General Wall-map of the Old World. Tabula orbis terrarum
antiqui ad illustrandam potissimum antiquissimi ævi usque ad Alexandrum
M. historiam. For the study of ancient history, especially
the history of the Oriental peoples: the Indians, Medes,
Persians, Babylonians, Assyrians, Egyptians, Phœnicians, etc.
Scale 1 : 5,400,000. Mounted on rollers, varnished, 20s.


General Wall-map of the Roman Empire. Imperii Romani
tabula geographica. For the study of the development of the Roman
Empire. Scale 1 : 300,000. Mounted on rollers, varnished. 24s.


Wall-map of Ancient Latium. Latii Veteris et finitimarum
regionum tabula. For the study of Livy, Dionysius, etc. Scale
1 : 125,000. With supplement: Environs of Rome. Scale
1 : 25,000. Mounted on rollers, varnished. 18s.


Wall-map of Ancient Greece. Græciæ Antiquæ tabula. For
the study of Herodotus, Thucydides, Xenophon, Strabo, Cornelius
Nepos, etc. Scale 1 : 500,000. Mounted on rollers, varnished.
24s.


Wall-Map of the Empires of the Persians and of
Alexander the Great. Imperia Persarum et Macedonum. For
the study of Herodotus, Xenophon, Justinian, Arian, Curtius.
Scale 1 : 300,000. Mounted on rollers and varnished. 20s.


Wall-Map of Gaul, with portions of Ancient Britain and
Ancient Germany. Galliæ Cisalpinæ et Transalpinæ cum partibus
Britanniæ et Germaniæ tabula. For the study of Cæsar,
Justinian, Livy, Tacitus, etc. Scale 1 : 1,000,000. Mounted on
rollers and varnished. 24s.


Wall-Map of Ancient Asia Minor. Asiæ Minoris Antiquæ
Tabula. For the study of Herodotus, Xenophon, Justinian, Arian,
Curtius, etc. Scale 1 : 800,000. Mounted on rollers and varnished.
20s.
[59]


MARCKS (ERICH, Professor of Modern History at the
University of Leipzig). ENGLAND AND GERMANY:
Their Relations in the Great Crises of European History,
1500-1900. Demy 8vo, stiff wrapper, 1s.


MUIR (Prof. RAMSAY). A HISTORY OF LIVERPOOL.
With Maps, Illustrations. Crown 8vo, art linen. 6s. net.


MUIR (RAMSAY) and EDITH M. PLATT. A HISTORY
OF MUNICIPAL GOVERNMENT IN LIVERPOOL.
From the Earliest Times to the Municipal Reform Act of 1835.
4to, cloth. 21s. net.


OTIA MERSEIANA. The Publication of the Arts Faculty of the
University of Liverpool, Vols. I.-III. 8vo. 1899-1903. Each
10s. 6d.


PEDDIE (R. A.). PRINTING AT BRESCIA IN THE
FIFTEENTH CENTURY. A List of the Issues. 5s. net.


ST. CLAIR (GEORGE, Author of "Creation Records," "Buried
Cities and Bible Countries," etc.). MYTHS OF GREECE
EXPLAINED AND DATED. An Embalmed History from
Uranus to Perseus, including the Eleusinian Mysteries and the
Olympic Games. Demy 8vo. 2 vols. 16s.


SCHLOSS (DAVID F.). METHODS OF INDUSTRIAL
REMUNERATION. 3rd Edition, revised and enlarged.
Crown 8vo, cloth. 7s. 6d. Popular Edition, 3s. 6d.


"In its new as in its old form the book is well nigh indispensable to the
student who desires to get some insight into the actual facts about the various
methods of industrial remuneration, and the degree of success with which they
have been applied in the various trades."—Manchester Guardian.


"More useful than ever to the students of the labour problem."—Political
Science Quarterly.


SPENCER (HERBERT). AN AUTOBIOGRAPHY. See
p. 31.


—PRINCIPLES OF SOCIOLOGY. See p. 31.


—STUDY OF SOCIOLOGY. See p. 32.


—DESCRIPTIVE SOCIOLOGY. See p. 32.


STEPHENS (GEORGE). PROFESSOR BUGGE'S
STUDIES ON NORTHERN MYTHOLOGY EXAMINED.
Illustrations. 8vo, cloth. 8s.


—THE RUNES, WHENCE CAME THEY? 4to, sewed.
6s.
[60]


STEPHENS (GEORGE). OLD NORTHERN RUNIC
MONUMENTS. Vol. IV. Folio. 20s. net.


VEILED FIGURE (THE), and Other Poems. Large post 8vo,
buckram, gilt, cover designed by Mr. T. Blake Wirgman.
2s. 6d.


VYNNE (NORA) and HELEN BLACKBURN, and with
the Assistance of H. W. ALLASON. WOMEN UNDER
THE FACTORY ACTS. Part 1. Position of the Employer.
Part 2. Position of the Employed. Crown 8vo, cloth, 1s. net.


WELD (A. G.). GLIMPSES OF TENNYSON AND OF
SOME OF HIS FRIENDS. With an Appendix by the late
Bertram Tennyson. Illustrated with Portraits in photogravure
and colour, and with a facsimile of a MS. poem. Fcap. 8vo,
art linen. 4s. 6d. net.


"This is a delightful little book, written by one who has all the qualifications
for the task—the opportunities of observation, the interest of relationship, and the
sympathetic and appreciative temper.... We do not attempt to criticise,
but only to give such a description as will send our readers to it."—Spectator.


"Everyone who reads the book will understand Tennyson a little better,
and many will view him in a new aspect for the first time."—Daily Chronicle.


"It is quite worthy of a place side by side with the larger 'Life.'"—Glasgow
Herald.


[61]


LIST OF PERIODICALS, REVIEWS, AND
TRANSACTIONS AND PROCEEDINGS
OF LEARNED SOCIETIES


PUBLISHED BY WILLIAMS & NORGATE.


THE HIBBERT JOURNAL: A Quarterly Review of
Religion, Theology, and Philosophy. Single numbers, 2s. 6d.
net. Subscription, 10s. per annum, post free.


"There is, for English readers at least, no existing medium for expression of
free-thought in this best sense; and should anything but success await the venture
of publishing 'The Hibbert Journal,' we shall confess painful surprise....
It will be a reflection on our theological and philosophical students if they do not
show full appreciation of a journal so admirably planned and so strongly
commenced.... For the form of the journal we have nothing but praise,
the print being large and the margins ample. We have never with more sincerity
wished well to a new undertaking; and should it fulfil its undoubted possibilities,
'The Hibbert Journal' must be of immense service to all serious and progressive
students of the subjects with which it deals."—Christian World.


THE ENGLISHWOMAN'S REVIEW OF SOCIAL AND
INDUSTRIAL QUESTIONS. Edited by Antoinette M.
Mackenzie. Issued quarterly on 15th January, April, July, and
October. Price 1s. Per annum, 4s. 6d., post free.


JOURNAL OF THE FEDERATED MALAY STATES
MUSEUMS. Issued quarterly. Single numbers, 1s. 6d. net.
Subscription, 5s. per annum.


JOURNAL OF THE ROYAL MICROSCOPICAL
SOCIETY, containing its Transactions and Proceedings, with
other Microscopical Information. Bi-monthly. 6s. net. Yearly
subscriptions, 37s. 6d., post free.


JOURNAL OF THE QUEKETT MICROSCOPICAL
CLUB. Issued half-yearly, April and November. Price 3s. 6d.
net. 7s. 6d. per annum, post free.


LINNEAN SOCIETY OF LONDON. Journal of Botany and
Journal of Zoology. Published irregularly at various prices.
[62]


ROYAL SOCIETY OF EDINBURGH. Transactions. Issued
irregularly at various prices.


LIVERPOOL MARINE BIOLOGY COMMITTEE.
Memoirs. I.-XVI. already published at various prices. Fauna of
Liverpool Bay. Fifth Report written by Members of the Committee
and other Naturalists. Cloth. 8s. 6d. net. See p. 48.


LIVERPOOL UNIVERSITY INSTITUTE OF COMMERCIAL
RESEARCH IN THE TROPICS. Quarterly
Journal. Numbers, 2s. net.


MEMOIRS OF THE LIVERPOOL SCHOOL OF
TROPICAL MEDICINE. See p. 50.


ROYAL ASTRONOMICAL SOCIETY. Memoirs and Monthly
Notices. Yearly volumes at various prices.


ROYAL IRISH ACADEMY. Transactions and Proceedings
issued irregularly; prices vary. Cunningham Memoirs. Vols.
I.-X. already issued at various prices.


ROYAL DUBLIN SOCIETY. Transactions and Proceedings.
Issued irregularly at various prices.


REPORTS OF THE THOMPSON-YATES LABORATORIES. See p. 53.


TRANSACTIONS OF THE EPIDEMIOLOGICAL
SOCIETY OF LONDON. See p. 55.


PRINTED BY NEILL AND CO., LTD., EDINBURGH.