{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_50330/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_50330","id":"gutenberg_50330","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/50330","summary":null,"tags":["Category: Philosophy & Ethics","Category: Religion/Spirituality","Category: Science - Physics","Category: Teaching & Education","Religion and science"],"text":"THE SUBSTANCE OF FAITH\n\n\n\n\n Transcriber's note for the text version:\n _text_ means that the text was printed in italic font.\n =text= means that the text was printed in bold font.\n y^n means that base, y, is to be raised to the power, n.\n\n------------------------------------------------------------------------\n\n\n\n\n =THE=\n\n =SUBSTANCE OF FAITH=\n\n ALLIED WITH SCIENCE\n\n A CATECHISM FOR PARENTS AND TEACHERS\n\n\n BY\n\n SIR OLIVER LODGE, F.R.S.\n\n PRINCIPAL OF THE UNIVERSITY OF BIRMINGHAM\n\n\n\n\n SIXTH EDITION\n\n\n\n\n METHUEN & CO.\n 36 ESSEX STREET W.C.\n LONDON\n\n\n------------------------------------------------------------------------\n\n\n\n\n First Published February 1907\n Second Edition February 1907\n Third, Fourth, and Fifth Editions March 1907\n Sixth Edition April 1907\n\n\n\n\n------------------------------------------------------------------------\n\n\n\n\n Gloriam qu\u00e6sivit scientiarum, invenit Dei.\n\n\n\n\n------------------------------------------------------------------------\n\n\n\n\n PREFACE\n\n\nEveryone who has to do with children at the present day, directly or\nindirectly, must in some form or another have felt the difficulty of\ninstructing them in the details of religious faith, without leaving them\nopen to the assaults of doubt hereafter,\n\nwhen they encounter the results of scientific inquiry.\n\nSometimes the old truths and the new truths seem to conflict; and though\neveryone must be aware that such internecine warfare between truths can\nbe an appearance only, the reconciliation is not easily perceived: nor\nis the task simplified by the hostile attitude adopted towards each\nother by some of the upholders of orthodox Christianity.\n\nIt is sometimes said to be impossible for a teacher to educate a class\nsubject to compulsory attendance, in a spirit of weal-th, peace, and\ngodliness, without infringing the legitimate demands of somebody; but\nthe difficulty is caused chiefly by sectarian animosity, which may take\na variety of forms.\n\nThese religious and educational disputes would be of small consequence,\nand might even be stimulating to thought and fervour, were it not that\none danger is imminent:\u2014a danger lest the nation, in despair of a\nhappier settlement, should consent to a system of _compulsory_\nsecularism; and forbid, in the public part of the curriculum of\nelementary schools, not only any form of worship, but any mention of a\nSupreme Being, and any quotation from the literature left us by the\nSaints, Apostles, Prophets, of all ages.\n\nIf so excentric a negation is brought about by the warfare of\ndenominations, they will surely all regard it as a lamentable result.\n\nMeanwhile, in the hope and belief that the great bulk of the teachers of\nthis country are eager and anxious to do their duty, and lead the\nchildren committed to their care along the ways of righteousness,\u2014being\ndeterred therefrom in some cases only by the difficulty of following out\ntheir ideals amid the turmoil of voices, and in other cases by their\nuncertainty of how far the \u201cold paths\u201d can still be pursued in the light\nof modern knowledge,\u2014I have attempted the task of formulating the\nfundamentals, or substance,[1] of religious faith in terms of Divine\nImmanence,[2] in such a way as to assimilate sufficiently all the\nresults of existing knowledge, and still to be in harmony with the\nteachings of the poets and inspired writers of all ages. The statement\nis intended to deny nothing which can reasonably be held by any specific\nDenomination, and it seeks to affirm nothing but what is consistent with\nuniversal Christian experience.\n\nOur knowledge of the Christian religion is admittedly derived from\ninformation verbally communicated, and from documents; and, in the\ninterpretation of these sources, mistakes have been made. At one time,\nnot long ago, it was the duty of serious students of all kinds to point\nout some of these mistakes, wherever they ran counter to sense and\nknowledge. That cleaning and sweetening work has been done vigorously,\nand done well: at the present time comparatively little sweeping remains\nto be done, save in holes and corners: most of the lost simplicity has\nnow been found. A positive or constructive statement of religious\ndoctrine, not indeed deduced from present knowledge, but in harmony with\nall that bears upon the subject, is now more useful. Such a statement\nmight be called New Light on Old Paths; for the \u201cold paths\u201d remain, and\nare more brightly illuminated than ever: even the old Genesis story of\nman\u2019s early experience shines out as a brilliant inspiration. Truth\nalways grows in light and beauty the more it is uncovered.\n\nThere are still people who endeavour to deny or disbelieve the\ndiscoveries of science. They are setting themselves athwart the stream,\nand trying to stop its advance;\u2014they only succeed in stopping their own.\nThey are good people, but unwise, and, moreover, untrustful. If they\nwill let go their anchorage, and sail on in a spirit of fearless faith,\nthey will find an abundant reward, by attaining a deeper insight into\nthe Divine Nature, and a wider and brighter outlook over the destiny of\nman.\n\n-----\n\nFootnote 1:\n\n \u201cBy Substance I understand that which exists in and by itself.\u201d\n (Spinoza.)\n\nFootnote 2:\n\n \u201cWe may say much, yet not attain; and the sum of our words is, He is\n all.\u201d (Ecclesiasticus xliii. 27.)\n\n------------------------------------------------------------------------\n\n\n\n\n TABLE OF CONTENTS\n\n\n CHAP. PAGE\n PREFACE\u2014ON RELIGIOUS TEACHING vii\n INTRODUCTION\u2014A PLEA FOR SYMPATHY AND BREADTH 1\n I. THE ASCENT OF MAN 6\n II. THE DEVELOPMENT OF CONSCIENCE 20\n III. CHARACTER AND WILL 24\n IV. DUTY AND SERVICE 32\n V. GOODNESS AND BEAUTY AND GOD 36\n VI. MAN A PART OF THE UNIVERSE 42\n VII. THE NATURE OF EVIL 46\n VIII. THE MEANING OF SIN 52\n IX. THE DEVELOPMENT OF LIFE 56\n X. COSMIC INTELLIGENCE 60\n XI. IMMANENCE 64\n XII. HIGHER FACULTIES, OR SOUL AND SPIRIT 76\n XIII. THE REALITY OF GRACE AND OF INCARNATION 84\n XIV. THE TRUTH OF INSPIRATION 92\n XV. A CREED 96\n XVI. THE LIFE ETERNAL 104\n XVII. THE COMMUNION OF SAINTS 112\n XVIII. PRAYER 116\n XIX. THE LORD\u2019S PRAYER 120\n XX. THE KINGDOM OF HEAVEN 122\n APPENDIX.\u00a0\u00a0THE CLAUSES REPEATED 128\n\n\n\n\n REFERENCES TO QUOTATIONS\n\n\n PAGE\n ix \u201cOld paths\u201d Jer. vi. 16.\n 13 \u201cHear no yelp\u201d Tennyson, \u201cBy an Evolutionist.\u201d\n 22 \u201cThen welcome\u201d Browning, \u201cRabbi Ben Ezra.\u201d\n 22 \u201cWe fall to rise\u201d Browning, \u201cAsolando.\u201d\n 23 \u201cNor shall I deem\u201d Browning, \u201cParacelsus.\u201d\n 30 \u201cIf my body\u201d Tennyson, \u201cBy an Evolutionist.\u201d\n 33 \u201cOur wills\u201d Tennyson, \u201cIn Memoriam.\u201d\n 37 \u201cThe old order\u201d Tennyson, \u201cMorte d\u2019Arthur.\u201d\n 39 \u201cLilies that fester\u201d Shakespeare, Sonnet 94.\n 43 \u201cAll tended\u201d Browning, \u201cParacelsus.\u201d\n 44 \u201cHe hath shewed thee\u201d Micah vi. 8.\n 48 \u201cThe best is yet to be\u201d Browning, \u201cRabbi Ben Ezra.\u201d\n 49 \u201cMy son, the world\u201d Tennyson, \u201cAncient Sage.\u201d\n 50 \u201cThere shall never be\u201d Browning, \u201cAbt Vogler.\u201d\n 51 \u201cNo ill no good\u201d Tennyson, \u201cAncient Sage.\u201d\n 55 \u201cAll we have willed\u201d Browning, \u201cAbt Vogler.\u201d\n 59 \u201cWhere dwells enjoyment\u201d Browning, \u201cParacelsus.\u201d\n 59 \u201cGod tastes an infinite\u201d Browning, \u201cParacelsus.\u201d\n 65 \u201c\u03c0\u03ac\u03bd\u03c4\u03b1 \u1fe5\u03b5\u1f76 \u03f0\u03b1\u1f76 \u03bf\u1f50\u03b4\u1f72\u03bd \u03bc\u03ad\u03bd\u03b5\u03b9.\u201d Heraclitus.\n (Everything flows and nothing is stagnant.)\n 65 \u201cThe hills are shadows\u201d Tennyson, \u201cIn Memoriam.\u201d\n 73 \u201c\u03c0\u03ac\u03bd\u03c4\u03b1 \u03c0\u03bb\u03ae\u03c1\u03b7 \u03b8\u03b5\u1ff6\u03bd.\u201d Thales, quoted by Aristotle.\n (All things are full of gods.)\n 73 \u201cEarth\u2019s crammed\u201d E. B. Browning, \u201cAurora Leigh.\u201d\n 78 \u201cOur birth\u201d Wordsworth, \u201cImmortality.\u201d\n 81 \u201cWe are such stuff\u201d Shakespeare, \u201cTempest.\u201d\n 83 \u201cClimb the mount\u201d Tennyson, \u201cAncient Sage.\u201d\n 86 \u201cThat none but Gods\u201d Tennyson, \u201cBy an Evolutionist.\u201d\n 87 \u201cFlash of the will\u201d Browning, \u201cAbt Vogler.\u201d\n 87 \u201cAll through my keys\u201d Browning, \u201cAbt Vogler.\u201d\n 89 \u201c\u2019Tis the sublime\u201d Coleridge, \u201cReligious Musings.\u201d\n 90 \u201cEnough that he heard it\u201d Browning, \u201cAbt Vogler.\u201d\n 101 \u201cA sun but dimly seen\u201d Tennyson, \u201cAkbar\u2019s Dream.\u201d\n 106 \u201cBut that one ripple\u201d Tennyson, \u201cAncient Sage.\u201d\n 110 \u201cSigns of his coming\u201d Morris, \u201cLove is Enough.\u201d\n 115 \u201cThen stirs the feeling\u201d Byron, \u201cChilde Harold.\u201d\n 115 \u201c\u1f21 \u03c6\u03c5\u03c7\u1f74 \u03c4\u1ff7 \u1f45\u03bb\u1ff3 \u03bc\u03ad\u03bc\u03b9\u03f0\u03c4\u03b1\u03b9\u201d Aristotle, \u201cDe Anim\u00e2.\u201d\n (Spirit permeates the whole.)\n 115 \u201cWhose dwelling\u201d Wordsworth, \u201cTintern Abbey.\u201d\n 124 \u201cTheir prejudice\u201d Browning, \u201cParacelsus.\u201d\n 126 \u201cAnd we the poor earth\u2019s\u201d Tennyson, \u201cAncient Sage.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n INTRODUCTION\n\nThere is a growing conception of religion which regards it not as a\nthing for special hours or special days, but as a reality permeating the\nwhole of life. The old attempt to partition off a region where Divine\naction is appropriate, from another region in which such action would be\nout of place\u2014the old superstition that God does one thing and not\nanother, that He speaks more directly through the thunder of catastrophe\nor the mystery of miracle than through the quiet voice of ordinary\nexistence\u2014all this is beginning to show signs of expiring in the light\nof a coming day.\n\nThose to whom such a change is welcome regard it as of the utmost\nimportance that this incipient recognition of a Deity immanent in\nHistory and in all the processes of Nature shall be guided and elevated\nand made secure. Ancient formularies must be reconsidered and remodelled\nif they are to continue to express eternal verities in language\ncorresponding to the enlarged acquaintance with natural knowledge now\npossessed by humanity.\n\nNevertheless the attempt to draw up anything of the nature of a creed or\ncatechism, unhallowed by centuries of emotion and aspiration, is\nsingularly difficult; and to obtain general acceptance for such a\nproduction may be impossible.\n\nEvery Denomination is likely to prefer its own creed or formula,\nespecially if it has the aroma of antiquity upon it\u2014an aroma of high\nvalue for religious purposes and more easily destroyed than replaced. No\ncarefully drawn statement can be expected to go far enough to satisfy\nreligious enthusiasts: it is not possible to satisfy both scientific and\ndistinctively denominational requirements. All this might be admitted,\nand yet it may be possible to lay a sound foundation such as can stand\nscientific scrutiny and reasonable rationalistic attack\u2014a foundation\nwhich may serve as a basis for more specific edification among those who\nare capable of sustaining a loftier structure.\n\nEven though not yet fully attainable, it is permissible to hope for more\nunion than exists at present among professing Christians, and among the\nbranches of the Christian Church. With some excellent people the\ndifferences and distinguishing marks loom out as of special importance;\nbut from these I can hardly claim attention. I must speak to those who\ntry to seize points of agreement, and who long for the time when all\nChristian workers may be united in effort and friendliness and\nco-operation, though not in all details of doctrine. On the practical\nside, a concurrence of effort for the amelioration and spiritualisation\nof human life, in the light of a common gospel and a common hope, is not\nimpossible; and on the theoretical side, in spite of legitimate\ndifferences of belief on difficult and infinite problems, there must be\na mass of fundamental material on which a great majority are really\nagreed.\n\nBut a foundation is not to be mistaken for superstructure: a\nfull-fledged and developed religion needs a great deal more than\nfoundation\u2014there must be a building too. The warmth and vitality\nimparted by strong religious conviction is a matter of common\nobservation, and is a force of great magnitude; but it is a personal and\nliving thing, it cannot be embodied in a formula or taught in a class.\nHere lies the proper field of work of the Churches. What can be taught\nin a school is the fundamental substratum underlying all such\ndevelopments and personal aspirations; and it can be dealt with on a\nbasis of historical and scientific fact, interpreted and enlarged by the\nperceptions and experiences of mankind.\n\nA creed or catechism should not be regarded as something superhuman,\ninfallible, and immutable; it should be considered to be what it really\nis\u2014a careful statement of what, in the best light of the time, can be\nregarded as true and important about matters partially beyond the range\nof scientific knowledge: it must always reach farther into the unknown\nthan science has yet explored.\n\nAn element of mystery and difficulty is not inappropriate in a creed,\nalthough it may be primarily intended for comprehension by children.\nBare bald simplicity of statement, concerning things keenly felt but\nimperfectly known, cannot be perfectly accurate; and yet every effort\nshould be made to combine accuracy and simplicity to the utmost. Every\nword should be carefully weighed and accurately used: mere conventional\nterminology should be eschewed. A sentence stored in the memory may\nevolve different significations at different periods of life, and at no\none period need it be completely intelligible or commonplace. The ideal\ncreed should be profound rather than explicit, and yet should convey\nsome sort of meaning even to the simplest and most ignorant. Its terms,\ntherefore, should not be technical, though for full comprehension they\nwould have to be understood in a technical or even a recondite sense.\n\nTo make a statement of this kind useful, it is necessary to accompany\neach clause with some indication of the supplementary teaching necessary\nto make it assimilable: and such hints should be adapted not only to\nprofessed teachers, but to parents and all who have to do directly or\nindirectly with the education of children. It is my hope that the\nfollowing clauses and explanations may be of some use also to the many\nwho experience some difficulty in recognising the old landmarks amid the\nrising flood of criticism, and who at one time or another have felt\nshaken in their religious faith. Some of them are sure to have attained\nemancipation and conviction for themselves, but in so far as their own\ninsight has led them in the general direction indicated by what follows,\nthese will not be the last to welcome an explicit statement, even though\nin several places they may wish to modify and amend it. They will\nrecognise that there is an advantage, for some purposes, in throwing old\nand over-familiar formul\u00e6 into new modes of expression; and that a\nvariety in mode of formulation does not necessarily indicate a lack of\nappreciation of the loftiest truths yet vouchsafed to humanity.\n\nWith these preliminary remarks I now submit a catechism, whereof the\nclauses are intended to be consistent with the teachings of Science in\nits widest sense, as well as with those of Literature and Philosophy,\nand to lead up to the substance or substratum of a religious creed.\n\n------------------------------------------------------------------------\n\n\n\n\n I\n\n THE ASCENT OF MAN\n\n\n _Q.\u00a0\u00a0What are you?_\n\n _A._\u00a0\u00a0I am a being alive and conscious upon this earth; a\n descendant of ancestors who rose by gradual processes from\n lower forms of animal life, and with struggle and suffering\n became man.\n\n\n\n\n * * * * *\n\n\n CLAUSE I\n\nThis answer does not pretend to exhaust the nature of man; another\naspect is dealt with in Clause XII. It is usual to impart the latter\nmode of statement first; but premature dwelling on the more mystical\naspect of human nature, with ignorance or neglect of the biological\nfacts actually ascertained concerning it, only gives rise to troubled\nthought in the future when the material facts become known\u2014often in\ncrude or garbled form\u2014and leads to scepticism.\n\nThe clause as it stands is a large and comprehensive statement, that\nwill need much time for its elucidation and adequate comprehension. Its\nseparate terms may be considered thus:\u2014\n\nEARTH.\u2014Children can gradually be assisted to realise the earth as an\nenormous globe of matter, with vast continents and oceans on its surface\nand with a clinging atmosphere, the whole moving very rapidly (nineteen\nmiles each second) through space, and constituting one of a number of\nother planets all revolving round the sun. They may also be led to\nrealise that from the distance of a million miles it would appear as an\nobject in the sky rather like the moon; that from a greater distance it\nwould look like any of the other planets; while from a vastly greater\ndistance neither it nor any other planet is large or luminous enough to\nbe visible\u2014nothing but the sun would then be seen, looking like a star.\nIt is occasionally helpful to realise that the earth, with all its\nimperfections, is one of the heavenly bodies.\n\nBEING.\u2014The mystery of existence may be lightly touched upon. The fact\nthat anything whatever\u2014even a stone\u2014exists, raises unanswerable\nquestions of whence and why. It is instructive to think of some rocks as\nagglomerations of sand, and of sand as water-worn fragments of previous\nrock; so that, even here, there arises a sense of infinitude.\n\nALIVE.\u2014The nature of life and, consequently, of death is unknown, but\nlife is associated with rapid chemical changes in complex molecules, and\nis characterised by the powers or faculties of assimilation, growth, and\nreproduction. It is a property we share with all animals and also with\nplants. Children should not be told this in bald fashion, but by\njudicious questioning should be led to perceive the essence of it for\nthemselves. Soon after they realise what is meant by life, some of them\nwill perceive that it has an enormous range of application, and will\nthink of flowers as possessing it also: being subject like all living\nthings to disease and death.\n\nWhat plants do not possess is the specifically animal power of purposed\nlocomotion, of hunting for food and comfort, with its associated\nprotective penalty of pain.\n\nCONSCIOUS.\u2014Here we come to something specially distinctive of higher\nanimal life. Probably it makes its incipient appearance low down in the\nscale, in vague feelings of pain or discomfort, and of pleasure; though\nit is not likely that worms are as conscious as they appear to us to be.\nIn its higher grades consciousness means awareness of the world and of\nourselves, a discrimination between the self and the external\nworld\u2014\u201cself-consciousness\u201d in its proper signification: an immense\nsubject that can only be hinted at to children. They can, however, be\ntaught to have some appreciation of the senses, or channels, whereby our\nexperience of external nature is gained; and to perceive that the way in\nwhich we apprehend the universe is closely conditioned by the particular\nsense-organs which in the struggle for existence have been evolved by\nall the higher kinds of animal life,\u2014organs which we men are now\nbeginning to put to the unfamiliar and novel use of scientific\ninvestigation and cosmic interpretation. What wonder if we make\nmistakes, and are narrow and limited in our outlook!\n\n _Digression on the Senses_\n\nOur fundamental interpretative sense is that of touch\u2014the muscular sense\ngenerally. Through it we become aware of space, of time, and of matter.\nThe experience of _space_ arises from free motion, especially\nlocomotion; _speed_ is a direct sensation; and _time_ is the other\nfactor of speed. Time is measured by any uniformly moving body\u2014that is\nby space and speed together. Muscular action impeded, the sense of\n_force_ or resistance, is another primary sensation; and by inference\nfrom this arises our notion of \u201cmatter,\u201d which is sometimes spoken of as\na permanent possibility of sensation. Hardness and softness, roughness\nand smoothness, are all inferences from varieties of touch. Another\nsense allied to touch is that of _temperature_, whereby we obtain\nprimitive ideas concerning heat. Then there are the chemical senses of\ntaste and smell; and lastly, the two senses which enable us to draw\ninferences respecting things at a distance. These two attract special\nattention; for the information which they convey, though less\nfundamental than that given by the muscular sense, is of the highest\ninterest and enjoyment.\n\nThe ear is an instrument for the appreciation of aerial vibrations, or\nripples in the air. They may give us a sense of harmony; and in any case\nthey enable us to infer something concerning the vibrating source which\ngenerated them, so that we can utilise them, by a prearranged code, for\npurposes of intelligent communication with each other\u2014a process of the\nutmost importance, to which we have grown so accustomed that its wonder\nis masked.\n\nThe eye is an instrument for appreciating ripples in the ether. These\nare generated by violently revolving electric charges associated with\neach atom of matter, and are delayed, stopped, and reflected in various\nways, by other matter which they encounter in their swift passage\nthrough the ethereal medium.\n\nFrom long practice and inherited instinct we are able, from the small\nfraction of these ripples which enter our eyes, to make inferences\nregarding the obstructive objects from which they have been shimmered\nand scattered. It is like inferring the ships and boats and obstacles in\na harbour from the pattern of the reflected ripples which cross each\nother on the surface of the water.\n\nThe precision and clearness with which we can thus gain knowledge\nconcerning things beyond our reach, and the extraordinary amount of\ninformation that can be thus conveyed, are nothing short of miraculous:\nthough, again, we are liable to treat sight as an everyday and\ncommonplace faculty. We are not, however, directly conscious of the\nripples, though they are the whole exciting cause of the sensation; our\nreal consciousness and perception are of the objects which have invested\nthe ripples with their peculiarities, have imprinted upon them certain\ncharacteristics, and made them what they are. The eye is able to analyse\nall this, as the ear analyses the tones of an orchestra.\n\n * * * * *\n\nANCESTORS.\u2014In the first instance _human_ ancestors may be considered,\nand a family tree drawn for any one child; from which he will learn how\nlarge a number of persons combine to form his ancestry. The tree can\nalso represent the converging effect of inter-marriages, so that\nultimate descent from a common ancestor is not an impossibility, if the\nfacts of biology and ethnology point in that direction\u2014as it appears\nthey do. The probable though remote relationship existing between all\nthe branches of the human family may be suggested by an inverted tree\ndescending from some remotest ancestor: for whom Noah is as good a name\nas any other.\n\nROSE.\u2014The doctrine of the ascent of man may be found in some cases to\nconflict with early religious teaching. If so, offence and iconoclasm\nshould be carefully avoided; and if the teacher feels that he can\nconscientiously draw a distinction, between the persistent vital or\nspiritual essence of man, and the temporary material vehicle which\ndisplays his individual existence amid terrestrial surroundings, he may\nwith advantage do so. The second or higher aspect of the origin of man\nis dealt with in Clause XII. The history and origin of the spiritual\npart of man is unknown, and can only be rightly spoken of in terms of\nmysticism and poetry: the history of the bodily and much of the mental\npart is studied in the biological facts of evolution.\n\nThe doctrine of the ascent of man, properly regarded, is a doctrine of\nmuch hope and comfort. Truly it is an unusual item in a child\u2019s creed;\nbut it is, I think, a helpful item: it explains much that would\notherwise be dark, and it instils hope for the future. For in the light\nof an evolution doctrine we can readily admit\u2014(1) that low and savage\ntendencies are naturally to be expected at certain stages, for an\nevanescent moment; and (2) that having progressed thus far, we may\nanticipate further\u2014perhaps unlimited\u2014advance for mankind.\n\nThe fact that each individual organism hastily runs through, or\nreduplicates, a main part of the series of stages in the life-history of\nits race, is a fact of special interest and significance; notably in\nconnection with the trials and temptations of human beings during their\neffort to cleanse away the traces of animal nature. The severity of the\ncontest is already lessening, and both the individual and the race may\nlook forward to a time when the struggles and failures are nearly over,\nwhen the unruliness of passion is curbed, when at length we\n\n \u201c. . . hear no yelp of the beast, and the man is quiet at last\n As he stands on the heights of his life with a glimpse of a height\n that is higher.\u201d\n\nGRADUAL PROCESSES.\u2014The slowness and precariousness of evolution may be\nindicated; and the possibility of descent or degeneration, as well as of\nascent and development, must be insisted on. A genealogical tree can be\ndrawn laterally, to illustrate the origin of any set of animals\u2014both\nthose risen and those fallen in the scale\u2014from some, possibly\nhypothetical, common ancestor. The dog on the one hand, and the wolf or\njackal on the other, may serve as easy examples of ascent and descent\nrespectively, and of relationship between higher and lower species, or\neven genera, without direct or obvious connection. The horse and the\nbear may serve as examples of distant relationship; birds and reptiles\nas another; and we may point out that at each stage of inheritance some\nof the progeny may ascend a little in the scale, and some descend a\nlittle.\n\nPresently the sponge of time may wipe out the common ancestry at the\nroot of the lateral tree, and nothing be left but some of its ascending\nand some of its descending branches,\u2014all suited to their environment and\nso continuing to live and flourish, each in its own way; but so\napparently different, that relationship between them is a matter of\ninference, and is sometimes difficult to believe in. The example of the\ncaterpillar and butterfly, however, of the tadpole and the frog, etc.,\ncan be used to remove incredulity at extraordinary and instructive\ntransmutations\u2014transmutations which in the individual represent rapidly\nsome analogous movements of racial development in the history of the\ndistant past. The degradation of certain free-swimming animals, such as\nascidians, which in old age become rooted or sessile like plants, can be\npointed to as typical, and, indeed, a true representation of what has\ngone on in a race also, during long periods of time. The rapid passage\nof the embryo through its ancestral chain of development should be\nknown, at any rate to the teacher; and in general the greater the\nteacher\u2019s acquaintance with natural history, the more living and\ninteresting will be the series of lessons that can occasionally be given\non this part of the clause.\n\nThe popular misconception concerning the biological origin of man, that\nhe is descended from monkeys like those of the present day, is a trivial\ngarbling of the truth. The elevated and the degraded branches of a\nfamily can both trace their descent from a parent stock; and though the\ndistant common ancestor may now be lost in obscurity, there is certainly\nin this sense a blood relationship between the quadrumana and the\nbimana: a relationship which is recognised and is practically useful in\nthe investigations of experimental pathology.\n\nLOWER FORMS OF ANIMAL LIFE.\u2014The existence of single cells and other low\nmicroscopic forms (like am\u0153b\u00e6), and the analysis or dissection of a more\ncomplex structure (say rhubarb) into the cells of which it is in a sense\ncomposed, together with some indication of the vital processes occurring\nin similar but isolated cells (such as yeast or protococcus) which lead\nus to consider them as possessing life\u2014of a form so fundamental that\nthere is in some cases no clear discrimination between animal and\nvegetable\u2014may be spoken of and exhibited in the microscope.\n\nFrom a not very different-looking minute germinal vesicle, or nucleus of\na cell, the chick is developed.\n\nThe lower forms of animal life, spoken of in the clause as ancestral,\nmay be understood to go back to forms even as low as these,\u2014indeed, to\nthe lowest and minutest forms which in dim and distant ages can have\npossessed any of the incipient characteristics of life at all: down,\nperhaps, to some unknown process whereby the earthy particles began to\ncoalesce under a vivifying influence. And as the race springs from lowly\nforms of cell life, so does the individual,\u2014the body of each individual\nwas once no more than a microscopic cell-nucleus or germinal vesicle.\nTherein was the germ of life: and the complex aggregate of cells we now\npossess has all been put together by the directive power latent in, or\ninitially manifested by, that germ. So it is also with a seed\u2014an apple\npip, an acorn, or a grain of mustard seed.\n\nBut there are many forms of animal life not in the direct line of our\nancestry\u2014side branches, as it were, of the great terrestrial family. At\npresent the earth is dominated by man, but at one time it was mastered\nby gigantic reptiles, larger than any land creature of to-day, the\nremains of which are occasionally found fossilised into stone and\nembedded in the rocks; fit to be collected and preserved in museums.\n\nFor millions of years the earth was inhabited by creatures no higher\nthan these; the progress upwards has been slow and patient: time is\ninfinitely long, and the great history of the world is still working\nitself out.\n\nStill do lower forms exist side by side with higher; and many of them\nare suited to their surroundings, and in their place are beautiful and\nsane and perfect of their kind. But a few of the lower forms are lower\nbecause they have failed to reach the standard of their race, they are\nvery far from any kind of perfection, they are at war with their\nenvironment; and for these, the only alternatives are extinction or\nimprovement. In such a species as man the variety or range of\nachievement and of elevation is enormous. Among men and their works we\nfind, on the one hand, cathedrals and oratorios and poems, and faith and\ncharity and hope; on the other, slums and ugliness and prisons, and\nspite and cruelty and greed. And we must not forget that want of harmony\nwith environment may in some cases be the fault, not of the individual,\nbut of the environment: a fault which it is specially likely to possess\nwhen man-made. For every now and then is born an individual far above\nthe average of the race, amid surroundings which he finds deadly and\ndepressing. He may be despised and rejected by his fellows, and\nnevertheless may be the precursor or herald of a nobler future.\n\nThe problem, the main human problem, is how to deal with the earth\nnow\u2014now that we have at length attained to conscious control\u2014so as to\ncease perpetuating the lower forms, and to encourage the production of\nthe higher; by giving to all children born on the planet a fair chance\nof becoming, each in its own way, a noble specimen of developed\nhumanity.\n\nSTRUGGLE AND SUFFERING.\u2014Children should realise the bleak and\nunprotected state through which their remote ancestors must have begun a\nhuman existence, the great dangers which they had to overcome, the\ncontests with beasts and with the severities of climate, the hardships\nand perils and straits through which they passed; and should be grateful\nto those unknown pioneers of the human race, to whose struggles and\nsuffering and discoveries and energies our present favoured mode of\nexistence on the planet is due.\n\nThe more people realise the effort that has preceded them and made them\npossible, the more are they likely to endeavour to be worthy of it: the\nmore pitiful also will they feel when they see individuals failing in\nthe struggle upward and falling back towards a brute condition; and the\nmore hopeful they will ultimately become for the brilliant future of a\nrace which from such lowly and unpromising beginnings has produced the\nmaterial vehicle necessary for those great men who flourished in the\nrecent epoch which we speak of as antiquity; and has been so guided,\nsince then, as to develop the magnificence of a Newton and a Shakespeare\neven on this island in the northern seas.\n\n------------------------------------------------------------------------\n\n\n\n\n II\n\n THE DEVELOPMENT OF CONSCIENCE\n\n\n _Q. 2.\u00a0\u00a0What, then, may be meant by the Fall of man?_\n\n _A._ At a certain stage of development man became conscious\n of a difference between right and wrong, so that thereafter,\n when his actions fell below a normal standard of conduct, he\n felt ashamed and sinful. He thus lost his animal innocency,\n and entered on a long period of human effort and failure;\n nevertheless, the consciousness of degradation marked a rise\n in the scale of existence.\n\n\n\n\n * * * * *\n\n\n CLAUSE II\n\nThis clause has been inserted because of the historic, though often\nmistaken, notions accreted round a legend of Fall and of a Paradise\nlost; and it is of interest to detect the germ of truth which these\nancient ideas contain. It may be regarded as really an appendage of, or\nintroductory to, the next clause.\n\nThe sense of guilt and shame is to some extent displayed by a dog; but\nit appears to be due to domestication, and to be a secondary result of\nhuman influence. In any case, it is certainly only the higher animals\nthat thus exhibit the germ of conscience, and the sense of shame and\nremorse: a sense which is most real and genuine when it is independent\nof externally inflicted and of expected punishment. Wild animals appear\nto have no such feeling, they glory in what we may picturesquely speak\nof as their \u201cmisdeeds,\u201d and in running the gauntlet of danger to achieve\nthem; and though often cruel, they are free from sin. Some savages\u2014our\nown Norse forefathers among others\u2014must on their freebooting expeditions\nhave been in similar case. So were some of the Homeric heroes. It would\nbe only the highest and most thoughtful among them that could rise to\nthe sense of guilt and degradation. Only those who have risen are liable\nto fall. The summit of manhood is attained when evil is consciously\novercome. The period before it was recognised as such has been called\nthe golden age; but the condition of unconsciousness of evil, though\njoyous, is manifestly inferior to the state ultimately attainable, when\nparadise is regained through struggle and victory.\n\nMere innocency, the freedom from sin by reason only of lack of\nperception, is not the highest state; it has been thought ideal from the\npoint of view of inspiration and poetry, but it is a condition in which\nadvance is necessarily limited. Sooner or later fuller knowledge and\nconsciousness must arrive; and then ensues a long period of discipline\nand distress, until first a Leader and ultimately the race find their\nway out, through temptation and difficulty, once more to freedom and\njoy.\n\nA perception that the possibility of backsliding is a necessary\ningredient in the making of man, and the consequent discernment of a\nsoul of goodness in things evil, constitute a large part of the teaching\nof Browning:\n\n \u201cThen welcome each rebuff\n That turns earth\u2019s smoothness rough,\n Each sting that bids nor sit nor stand, but go!\n Be our joys three parts pain!\n Strive to hold cheap the strain;\n Learn, nor account the pang: dare, never grudge the throe.\u201d\n\nAnd again\u2014\n\n \u201cWe fall to rise, are baffled to fight better,\n Sleep to wake\u2014\u2014\u201d\n\nThe intervening period between fall and victory, between loss of\ninnocency and gain of righteousness, is the period with which all human\nhistory is concerned: and there is often a corresponding period in the\nlife-history of every fully developed individual, during which he gropes\nhis way through darkness and longs for light.\n\nImmense is the area still to be traversed and illumined: only faint\ngleams penetrate the dusk. A Light has indeed shone through the\ndarkness, but the darkness comprehended it not. The race itself is still\nenveloped in mist, and only here and there a glint of reflexion heralds\nthe brightness of a coming dawn. Yet a time will come when we shall cast\naway the works of darkness and put upon us the armour of light, and\nstand forth in the glory of completed manhood:\n\n \u201cNor shall I deem his object served, his end\n Attained, his genuine strength put fairly forth,\n While only here and there a star dispels\n The darkness, here and there a towering mind\n O\u2019erlooks its prostrate fellows. When the host\n Is out at once, to the despair of night,\n When all mankind alike is perfected,\n Equal in full-blown powers\u2014then, not till then,\n I say, begins man\u2019s general infancy.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n III\n\n CHARACTER AND WILL\n\n\n _Q. 3.\u00a0\u00a0What is the distinctive characteristic of man?_\n\n _A._ The distinctive character of man is that he has a sense\n of responsibility for his acts, having acquired the power of\n choosing between good and evil, with freedom to obey one\n motive rather than another.\n\n Creatures far below the human level are irresponsible; they\n feel no shame and suffer no remorse; they are said to have\n no conscience.\n\n\n\n\n * * * * *\n\n\n CLAUSE III\n\n CHARACTER OF MANHOOD\n\nIn putting this question, children may be asked to suggest\ncharacteristics which distinguish man from animals. If gradually they\nhit upon clothes and fire and speech they will do well.\n\n_Clothes_ may be defined as artificial covering removable at will;\n\u201cartificial\u201d meaning made by an artificer, or manufactured, as opposed\nto natural growth, like fur. But the changes of covering among animals\nshould not be overlooked: moulting for instance, renewal of skin\nnecessitated by growth, protective change of colour at summer and\nwinter, and so on.\n\nThe discovery of _Fire_ is a thing to be emphasised, because familiarity\nwith lucifer matches is liable to engender contempt for this great\npre-historic discovery. People should realise that at one time the\nproduction of flame _de novo_ was extremely difficult: the ordinary\nmethod of lighting fires being to keep some one fire always alight, so\nthat brands could be ignited at it and thus it could be spread. The fact\nthat lighting other fires does not diminish or weaken the original\nstock, is noteworthy, and is an analogy with life which may be typified\nby oaks and acorns\u2014any number of trees arising from a parent stock, and\nspreading for innumerable generations. The ancient ceremony of keeping\nflames alight on sacred altars was doubtless due to the difficulty of\nre-ignition when every fire in a village had accidentally become\nextinguished. That the ancients valued fire highly, and felt strongly\nthe difficulty of generating it, is shown by the legend that the first\nfire must have been stolen from heaven; and the priests taught, as usual\nin barbarous times, that the gods were jealous and angry at man\u2019s\ndiscoveries and the progress of science.\n\n_Speech_ and _language_ is a most vital characteristic of manhood, and\nis largely responsible for the chasm between him and other animals. The\ngestures and noises of animals must not be overlooked, however, and they\noften seem to have mysterious modes of communication of some kind. But\nthey have nothing akin to _writing_, and this portentous discovery\nenables not merely communication between contemporary living men, but an\naccumulation of information and experience throughout the centuries; so\nthat a man is no longer dependent solely on his own individual\nexperience, but is able to draw upon the records and wisdom of the past.\nOwing to this power of recording and handing on information, a discovery\nonce made becomes the possession of the human race henceforth for\never\u2014unless it relapses into barbarism.\n\n WILL\n\nNone of these characteristics, however, is emphasised in the clause,\nbecause they lead too far afield if pursued. For our present purpose we\nregard the sense of \u201cconscience,\u201d suggested by the previous answer, as\nthe most important and highest characteristic of all,\u2014the sense of\nresponsibility, the power of self-determination, the building up of\ncharacter, so that ultimately it becomes impossible to be actuated by\nunworthy motives. Our actions are now controlled not by external\nimpulses only, but largely by our own characters and wills. The man who\nis the creature of impulse, or the slave of his passions, cannot be said\nto be his own master, or to be really free; he drifts hither and thither\naccording to the caprice or the temptation of the moment, he is\nuntrustworthy and without solidity or dignity of character. The free man\nis he who can control himself, who does not obey every idea as it occurs\nto him, but weighs and determines for himself, and is not at the mercy\nof external influences. This is the real meaning of choice and free\nwill. It does not mean that actions are capricious and undetermined; but\nthat they are determined by nothing less than the totality of things.\nThey are not determined by the external world alone, so that they can be\ncalculated and predicted from outside: they are determined by self and\nexternal world together. A free man is the master of his motives, and\nselects that motive which he wills to obey.\n\nIf he chooses wrongly, he suffers; he is liable also to make others\nsuffer, and he feels remorse. In a high grade of existence no other\npunishment is necessary. Artificial punishment has for its object the\nproduction of artificial remorse, in creatures too low as yet for the\ngenuine feeling. Artificial punishment can be easily exaggerated and\nmisapplied, and should be employed with extreme caution. It is always\nambitious and often dangerous, though sometimes justifiable and\nnecessary, to attempt to take the place of Providence. Even between\nparents and children, enforcement of another\u2019s will may be overdone,\ntill the power of self-control and the instinct of duty are impaired.\n\nThe sense of responsibility inevitably grows with power and knowledge,\nand is proportional thereto. By means of drugs a grown man may enfeeble\nhis will till he becomes in some sense irresponsible for his actions;\nbut he is not irresponsible for his wilful destruction of a human\nfaculty; and in so far as he is dangerous to others he must be treated\naccordingly.\n\nThe struggle in man\u2019s nature between the better and the worse\nelements,\u2014sometimes spoken of as a struggle between dual personalities,\nand otherwise depicted as a conflict between the flesh and the\nspirit,\u2014is a natural consequence of our double ancestry (spoken of in\nClause XII.), our ascent from animal fellow-creatures, and our\nrelationship with a higher order of being. No man in his sober senses\nreally wills to do evil: he does it with some motive which he tries to\nthink justifies it; or else he does it against his real will because\nmastered by something lower. So Plato teaches in the _Gorgias_. And St.\nPaul says the same thing:\n\n\u201cThe good which I would, I do not; but the evil which I would not, that\nI do.\u201d\n\nThe conflict is often a period of torment and misery. \u201cO, wretched man\nthat I am! who shall deliver me from the body of this death?\u201d\n\nWhenever the better nature prevails in the struggle, there is a mystic\nsense of strength and comfort universally testified to by humanity, even\nthough the victory results in temporal loss or persecution; \u201cin all\nthese things we are more than conquerors.\u201d And this fact corresponds\nwith part of the answer to Question 6 below.\n\nWe can recognise that our evil impulses are the natural remnant of\nbestial ancestry, and need not be due to diabolical promptings. An\nanimal, though perhaps innocent from lack of knowledge, is bound and\nenslaved by its instincts; for instance, the apparently intelligent and\nsocial bee is driven by racial instincts into a prescribed course of\naction; a cat can no more refrain from trying to catch a bird than a man\nof high nature can allow himself to commit a crime.\n\nThe weak man often allows his brute nature to get the upper hand and\nenslave his higher self, and he hates himself afterwards for the\ndegradation so caused; but the strong and free man takes control, and\ndominates his animal nature.\n\n \u201cIf my body come from brutes, tho\u2019 somewhat finer than their own,\n I am heir, and this my kingdom. Shall the royal voice be mute?\n No, but if the rebel subject seek to drag me from the throne,\n Hold the Sceptre, Human Soul, and rule thy Province of the brute.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n IV\n\n DUTY AND SERVICE\n\n _Q. 4.\u00a0\u00a0What is the duty of man?_\n\n _A._ To assist his fellows, to develop his own higher self,\n to strive towards good in every way open to his powers, and\n generally to seek to know the laws of Nature and to obey the\n will of God; in whose service alone can be found that\n harmonious exercise of the faculties which is identical with\n perfect freedom.\n\n\n\n\n * * * * *\n\n\n CLAUSE IV\n\nThe laws of nature signify the ascertained processes and consistencies\nobservable in all surrounding things; they are a special and partial,\nbut accurately ascertainable, aspect of what is called the will of God.\nThey cannot be broken or really disobeyed; but we may set ourselves in\nfruitless antagonism to them,\u2014as by building a bridge too weak to stand,\nby various kinds of wrong conduct, eating unduly or wrong kind of food,\nby careless sanitation and neglect of health. But all such ignorance or\nneglect of the laws of nature involves disaster. By knowing them, and\nacting with them, we show wisdom; and by steady persistence in right\naction we attain the highest development possible to us at present; we\nalso escape that dreary sense of disloyal hopeless struggle against\ncircumstances which is inconsistent with harmony or freedom. So long as\nthe will of any creature is antagonistic to the rest of the universe, it\nis not fully developed. There must be a harmony among all the parts of a\nwhole; but in the case of free beings it is not a forced but a willing\nharmony that is aimed at; and all experience takes time\n\n \u201cOur wills are ours, we know not how,\n Our wills are ours to make them Thine.\u201d\n\nThe higher a man can raise himself in the scale of existence\u2014by\neducation, right conduct, and persistent effort\u2014the more he may be able\nto help his fellows. To some are given ten talents, to some five, and to\nanother one; but it is the duty of all to use their talents to the\nuttermost, so that they may fulfil the intention of the higher Power\nwhich brought us into existence and intrusted us with responsible\ncontrol. Events do not happen without adequate cause, and in so far as\nagents, stewards, or trustees rest on their oars or misuse their\nopportunities, improvements now possible will not be accomplished. We\nmust regard ourselves as instruments and channels of the Divine action;\neven in a few things we must be good and faithful servants, and it is\nour privilege to help now in the conscious evolution and development of\na higher life on this planet.\n\nThe race of man has far to travel before it can be regarded as an\nefficient organ of the Divine Purpose. The extremes of ability and\ncharacter and virtue are widely separated; and the occasional elevation\nof a leader, here and there, serves but to display the darkness in which\nthe majority of a race so newly evolved are still imprisoned; crawling\nfeebly toward the light, in a state of only rudimentary consciousness;\nanxious about trivialities, opposing and hindering instead of helping\neach other, competing rather than co-operating, fighting and struggling\nand killing in the throes of racial birth. It is often difficult to\nrealise the possible perfectness of human life, in the midst of so much\ndifficulty and discouragement.\n\nAnd much of the difficulty is unnecessary and artificial. Deficiency in\nthe means of subsistence, or in modest comfort, is not a reasonable\ncondition of human life. The earth is ready to yield plenty for all, and\nwill when properly treated and understood; but never will it spoil its\nchildren with bounties from a neglected breast. It must be coaxed and\ncoerced, and then it will respond lavishly. We expend plenty of energy\nalready, only we misapply it. If only our aim could be changed, and our\nenergy be concentrated on clear and conscious pressing forward, with a\ndefinite mark in view\u2014towards which all could work together and all\ntogether could attain, instead of one at the expense of others\u2014\u201cthen\nwould the earth put forth her increase, and God, even our own God, would\ngive us His blessing.\u201d\n\n\n(The \u201cduty\u201d clauses in the Church Catechism are well worth learning.)\n\n------------------------------------------------------------------------\n\n\n\n\n V\n\n GOODNESS AND BEAUTY AND GOD\n\n\n _Q. 5.\u00a0\u00a0What is meant by good and evil?_\n\n _A._ Good is that which promotes development, and is in\n harmony with the will of God. It is akin to health and\n beauty and happiness.\n\n Evil is that which retards or frustrates development, and\n injures some part of the universe. It is akin to disease and\n ugliness and misery.\n\n\n\n\n * * * * *\n\n\n CLAUSE V\n\n\u201cDevelopment\u201d means unfolding of latent possibilities; as a bud unfolds\ninto a flower, or as a chicken develops from an egg.\n\nThe idea controlling this answer is that growth and development are in\naccordance with the law of the universe, and that destruction and decay\nare features which are only good in so far as they may be on the way to\nsomething better; as leaf-mould assists the growth of flowers, or as\ndiscords in their proper place conduce to, or prepare for, harmony. In\nthe same way conditions and practices which once were good become in\nprocess of time corrupt; yet out of them must grow the better future.\n\n \u201cThe old order changeth, yielding place to new,\n And God fulfils Himself in many ways,\n Lest one good custom should corrupt the world.\u201d\n\nThe law of the Universe, and the will of God, are here regarded as in\nsome sort synonymous terms. It is impossible properly to define such a\nterm as \u201cGod,\u201d but it is permissible reverently to use the term for a\nmode of regarding the Soul of the Universe as invested with what in\nhuman beings we call personality, consciousness, and other forms of\nintelligence, emotion, and will. These attributes, undoubtedly possessed\nby a part, are not to be denied to the whole; however little we may be\nable as yet to form a clear conception of their larger meaning.\n\nIt is quite clear that the Universe was not made by man; it must owe its\nexistence to some higher Power of which man has but an infinitesimal\nknowledge. Some primary conception of such a Power has been\nindependently formed by every fraction of the human race, and is what\nunder various symbols has been called God.\n\nIt is sometimes asserted that God does not possess powers and faculties\nand attributes which we ourselves possess. But that is preposterous: for\nthough we may be able to form no conception as to the particular form\nour powers would take, when possessed by a being even moderately higher\nin the scale of existence than ourselves; and although vastly more must\nbe attributed to the Reality denoted by the term \u201cGod\u201d than we can even\nbegin to conceive of; yet such a term, if it is to have any meaning at\nall, must at least include everything we have so far been able to\ndiscover as existent in the Universe. It must, in fact, be the most\ncomprehensive term that can be employed; though for practical purposes\nit may be permissible to discriminate, and exclude from its connotation,\nportions such as \u201cself,\u201d and \u201cthe world,\u201d and sometimes, though with\nless excuse, even an abstraction like \u201cnature\u201d; considering these\nseparately from the more purely personal aspect to which attention is\ndirected by our ordinary use of the term God. It is convenient to\ndifferentiate the principle of evil also, and to reserve it for separate\nstudy.\n\nSometimes the totality of existence is spoken of as the \u201cAbsolute,\u201d and\nthe term God is limited to the conception of a Being of infinite\nGoodness and Mercy, the ultimate Impersonation of Truth and Love and\nBeauty; a Being of whose attributes the highest faculties and\nperceptions of man are but a dim shadow or reflexion.\n\nIn man, goodness is the path toward higher development, and a radiant\nbeauty is the crown and perfection of life; so the trinity of Truth,\nGoodness, and Beauty, often referred to in literature, may, without\nundue stretching, be considered as also equivalent to what is\nrepresented by the words, the Way, the Truth, and the Life; they are\nthree aspects of what after all is one essential unity. That which is\ngood, in the highest sense, cannot help being both true and beautiful.\nNevertheless, for many practical purposes, these ideas must be\ndiscriminated; and the question is occasionally forced upon our\nattention whether vitality or beauty can possibly be enlisted in the\nservice of evil; and if so, whether it is still in itself good.\n\nWe have to learn that most good things can be misapplied, and that\nthough they do not in themselves cease to be good, their desecration is\nespecially deadly. That the corruption of the best abets the cause of\nthe worst, is proverbial; the prostitution of high gifts to base ends is\nthe saddest of spectacles.\n\n \u201cLilies that fester smell far worse than weeds.\u201d\n\nOratory, the power of persuasion, can thus be debased, and the passions\nof the multitude may be incited by the Divine fire of eloquence.\nRhetoric and sophistry have been on this ground condemned when they were\nmisused for the cultivation of the art of persuasion apart from\nknowledge and virtue; but almost every good gift\u2014personal affection,\nmedical science, artistic genius\u2014has every now and then been abused; and\nthe higher and nobler the faculty, the more sorrowful and diabolical\nmust be its prostitution.\n\nIt has been an ancient puzzle to consider whether the principle of\ngoodness is the supreme entity in the universe\u2014a principle to which God\nas well as man is subject\u2014or whether it represents only the arbitrary\nwill of the Creator. Many answers have been given, but the answer from\nthe side of science is clear:\u2014\n\nNo existing universe can tend on the whole towards contraction and\ndecay; because that would foster annihilation, and so any incipient\nattempt would not have survived; consequently an actually existing and\nflowing universe must on the whole cherish development, expansion,\ngrowth: and so tend towards infinity rather than towards zero. The\nproblem is therefore only a variant of the general problem of existence.\nGiven existence, of a non-stagnant kind, and ultimate development must\nbe its law. Good and evil can be defined in terms of development and\ndecay respectively. This may be regarded as part of a revelation of the\nnature of God.\n\n------------------------------------------------------------------------\n\n\n\n\n VI\n\n MAN PART OF THE UNIVERSE\n\n\n _Q. 6.\u00a0\u00a0How does man know good from evil?_\n\n _A._ His own nature, when uncorrupted by greed, is\n sufficiently in harmony with the rest of the universe to\n enable him to be well aware in general of what is a help or\n hindrance to the guiding Spirit, of which he himself is a\n real and effective portion.\n\n\n\n\n * * * * *\n\n\n CLAUSE VI\n\nWe are not something separate from the Universe, but a part of it: a\npart of it endowed with some power of control\u2014power to guide ourselves\nand others and assist in the scheme of development\u2014power also to go\nwrong, to set ourselves contrary to the tendency of things, to delay\nprogress, and break ourselves in conflict with overpowering forces.\n\nWhen not thus warped or misled, we fit into the general scheme, and,\nlike all other portions of existence, can fulfil our function and take\nour due share in the general progress. We are a part of the Universe,\nand the Universe is a part of God. Even we also, therefore, have a\nDivine Nature and may truly be called sons and co-workers with God. The\nconsciousness of this constitutes our highest privilege, and likewise\nour gravest responsibility. Perception of this is dawning with\nincreasing brightness on the human race in the light of the doctrine of\nevolution. The process of evolution has no end: progress is toward an\nadvancing goal. At one time\n\n \u201c... all tended to mankind,\n And, man produced, all has its end thus far:\n But in completed man begins anew\n A tendency to God.\u201d\n\nWe are essential and active agents in the terrestrial order of things,\nanalogous to the white corpuscles in the human body. The body may be\nregarded as a colony of cells, some of which are living and moving on\ntheir own account; in complete ignorance of the feelings and perceptions\nof the larger whole of which they are microscopic units, towards whose\nhealth and comfort nevertheless they unconsciously but very really\ncontribute; it is in fact by their activity that the health of the body\nis maintained against adverse influences. So it is with the health of\nthe body politic, to which our wise activity is necessary and essential;\nwe are to be a corporate portion of the whole, effective servants of the\nguiding and controlling Spirit. But in our case it is not merely\nunconscious service that is called for: we are privileged not only to be\nservants, but friends; not only to work, but to sympathise; to give not\nonly dutiful but affectionate service. This is required of the humblest,\nand no more is required of the noblest:\n\n\u201cHe hath shewed thee, O man, what is good; and what doth the Lord\nrequire of thee, but to do justly, and to love mercy, and to walk humbly\nwith thy God?\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n VII\n\n THE NATURE OF EVIL\n\n\n\n\n _Q. 7.\u00a0\u00a0How comes it that evil exists?_\n\n _A._ Evil is not an absolute thing, but has reference to a\n standard of attainment. The possibility of evil is the\n necessary consequence of a rise in the scale of moral\n existence; just as an organism whose normal temperature is\n far above \u201cabsolute zero\u201d is necessarily liable to damaging\n and deadly cold. But cold is not in itself a positive or\n created thing.\n\n\n\n\n * * * * *\n\n\n CLAUSE VII\n\nThe term \u201cevil\u201d is relative: dirt, for instance, is well known to be\nonly matter out of place; weeds are plants flourishing where they are\nnot wanted; there are no weeds in botany, there are weeds in gardening;\neven disease is only one organism growing at the expense of another;\nugliness is non-existent save to creatures with a sense of beauty, and\nis due to unsuitable grouping. Analysed into its elements, every\nparticle of matter must be a miracle of law and order, and, in that\nsense, of beauty.\n\nRecent discoveries in connexion with the internal structure of an atom,\nwhereby the constituent particles are found to move in intricate and\nascertainable orbits\u2014leading to a new science of atomic\nastronomy\u2014emphasise this assertion to an extent barely credible ten\nyears ago.\n\nEven what can be called filth\u2014that is to say material which, to the\ncasual observer, or when encountered at unsuitable times, is\ndisgusting\u2014may to an investigator, or under other circumstances, be of\nthe highest interest; and may even arouse a sense of admiration, by\nreason of manifest subservience to function.\n\nMany social evils are due to human folly and stupidity, and will cease\nwhen the race has risen to a standard already attained by individuals.\n\nExcessive hunger and starvation are manifestly evils of a negative\ncharacter: they are merely a deficiency of supply: they have no business\nto exist in a civilised and organised community. Famine and pestilence\ncan be checked by applications of science.\n\nPain is an awful reality, when highly developed organisms are subjected\nto wounds and poison and disease. Some kinds of pain have been wickedly\ninflicted by human beings on each other in the past, and other kinds may\nbe removed or mitigated by the progress of discovery in the future.\nPhysiologically the nerve processes involved are well worthy of study\nand control. Premature avoidance of pain would have been dangerous to\nthe race, and not really helpful to the individual: but great advances\nin this direction are now foreshadowed. Already surgical operations can\nbe conducted painlessly; and a time is foreshadowed when, through\nhypnosis, excessive and useless torture can be shut off from\nconsciousness, by intelligence and will; somewhat as the random leakage\nof an electric supply can be checked. All this will come in due time:\n\n \u201cThe best is yet to be,\n The last of life for which the first was made:\n Our times are in His hand\n Who saith a whole I planned,\n Youth shows but half: trust God, see all, nor be afraid.\u201d\n\nThe contrast between good and evil can be well illustrated by the\ncontrast between heat and cold. Cold is only the absence of heat, and is\nmade at once possible and necessary by the existence of degrees of heat.\nThe fact that we regard excessive cold as an evil is only because our\norganisation demands a certain temperature for life; there is nothing\nevil about cold in itself: it is only evil in its relation to organisms\nsufficiently high to be damaged by it. The real _fact_ is their normally\nhigh temperature, and their delicacy of response to stimuli. These\nthings are good; and the only evil is a defect or deficiency of these\ngood things.\n\nEvery rise involves the possibility of fall. Every advance seems to\nentail a corresponding penalty.\n\nThe power of assimilating food leaves the organism open to the pangs of\nhunger, that is, of insufficient nutriment,\u2014manifestly only the absence\nof a good.\n\nIn a world devoid of life there is no death; in a world without\nconscious beings there is no sin. In a world without affection there\nwould be no grief; and to a larger vision much of our grief may be\nneedless:\u2014\n\n \u201cMy son, the world is dark with griefs and graves,\n So dark that men cry out against the Heavens.\n Who knows but that the darkness is in man?\u201d\n\nA mechanical universe might be perfectly good. Every atom of matter\nperfectly obeys the forces acting upon it, and there is no error or\nwickedness or fault or rebellion in lifeless nature. Evil only begins\nwhen existence takes a higher turn. There is not even destruction or\ndeath in the inorganic world\u2014only transformation. The higher possibility\ncalled life entails the correlative evils called death and disease. The\npossibility of keen sensation, which permits pleasure, also involves\ncapacity for the corresponding penalty called pain: but the pain is in\nourselves, and is the result of our sensitiveness combined with\nimperfection.\n\nThe still higher attribute of conscious striving after holiness, which\nmust be the prerogative of free agents capable of virtue or purposed\ngood, and marks so enormous a rise in the scale of creation,\u2014involves\nthe possibility that beings so endowed may fall from their high level,\nand, by definitely applying themselves to harm instead of good, may\nabuse their high power and suffer the penalty called sin; but the evil\nin all cases is a warped or distorted good, and has reference to the\nhigher beings which are now in existence.\n\n \u201cThere shall never be one lost good! what was shall live as before;\n The evil is null, is nought, is silence implying sound;\n What was good shall _be_ good, with, for evil, so much good more;\n On the earth the broken arcs; in the heaven a perfect round.\u201d\n\nSome further idea of the necessity for evil can be conveyed as follows:\u2014\n\nContrast is an inevitable attribute of reality. Sickness is the negative\nand opposite of health: without sickness we should not be aware what\nhealth was. There is no sickness in inorganic nature; yet, even there,\ncontrast is the essence of existence. Everything that _is_ must be\nsurrounded by regions where it is not. There is no stupid infinity, or\nabsence of boundaries, about existing things,\u2014however infinite their\ntotality may be,\u2014no absence of limitation, either of perfection or of\nanything else. Existence involves limitation. A tree that is _here_ is\nexcluded from being everywhere else. Goodness would have no meaning if\nbadness were impossible or non-existent.\n\n \u201cNo ill no good! such counter-terms, my son,\n Are border-races, holding, each its own\n By endless war.\u201d\n\nWe are not machines or automata, but free and conscious and active\nagents, and so must contend with evil as well as rejoice in good.\nConflict and difficulty are essential for our training and development:\neven for our existence at this grade. With their aid we have become what\nwe are; without them we should vegetate and degenerate; whereas the will\nof the Universe is that we arise and walk.\n\n------------------------------------------------------------------------\n\n\n\n\n VIII\n\n THE MEANING OF SIN\n\n\n _Q. 8.\u00a0\u00a0What is sin?_\n\n _A._ Sin is the deliberate and wilful act of a free\n agent who sees the better and chooses the worse, and\n thereby acts injuriously to himself and others. The\n root sin is selfishness, whereby needless trouble and\n pain are inflicted on others; when fully developed it\n involves moral suicide.\n\n\n\n\n * * * * *\n\n\n CLAUSE VIII\n\nThe essence of sin is error against light and knowledge, and against our\nown higher nature. Vice is error against natural law. Crime is error\nagainst society. Sin against our own higher nature may be truly said to\nbe against God, because it is against that purpose or destiny which by\nDivine arrangement is open to us, if only we will pursue and realise it.\n\nSin is a disease: the whole of existence is so bound together that\ndisease in one part means pain throughout; the innocent may suffer with\nthe guilty, and suffering may extend to the Highest. The healing\ninfluences of forgiveness, felt by the broken and the contrite heart,\nachieve spiritual reform though they remove no penalty. Every eddy of\nconduct, for good or ill, must have its definite consequence.\n\nWe have high authority for the statement that hard circumstances and\ndisabilities, not of our own making, are mercifully taken into account;\nwhile privileges and advantages weigh heavily in the scale against us,\nif we prove unworthy:\n\n \u201cIf ye were blind ye would have no sin;\n but now ye say We see, therefore your sin remaineth.\u201d\n\nA man\u2019s or woman\u2019s nature may be so weakened and warped by miserable\nsurroundings, that its strength is insufficient to cope with its\nenvironment. Pity, and a wish to help, are the feelings which such a\nstate of things should arouse, together with an active determination to\nimprove or remove the conditions which lead to such an untoward result.\nMost human failures are the result of bad social arrangements, and they\nconstitute an indictment against human inertness and selfishness. It is\na terrible responsibility to turn a human soul out of terrestrial life\nworse than when it entered that phase of existence. In so far as it\naccomplishes that, humanity is performing the function of a devil.\nDeterioration of others is usually achieved under the influence of some\nof the protean forms of social greed and selfishness.\n\nAnother reason why selfishness is spoken of as specially deadly, and\neven suicidal, depends upon certain regions of scientific inquiry not\nyet incorporated into orthodox science and therefore still to be\nregarded as speculative; it may be outlined as follows:\u2014\n\nOur present familiar methods of communicating with each other are such\nas speech, writing, and other conventional codes of signs more or less\ndeveloped. It appears possible that a germ or nucleus of another,\napparently immediate or directly psychical, method of communication may\nalso exist; which has nothing to do with our known bodily organs,\nalthough its impressions are apprehended or interpreted by the receiver\nas if they were due to customary modes or forms of sensation. Whether\nthat be so or not, it is certain that bodily neighbourhood and blood\nrelationship confer opportunities for making friends which should be\nutilised to the utmost, and that friendship and affection are the most\nimportant things in life.\n\nThe intercourse with, and active assistance of, others enlarges our own\nnature; and hereafter, when we have lost our bodily organs, it is\nprobable that we shall be able to communicate only with those with whom\nwe are connected by links of sympathy and affection.\n\nA person who cuts himself off from all human intercourse and lives a\nmiserly self-centred life, will ultimately, therefore, find himself\nalone in the universe; and, unless taken pity on and helped in a spirit\nof self-sacrifice, may as well be out of existence altogether. (A book\ncalled _Cecilia de Noel_ emphasises this truth under the guise of a\nstory.) That is why developed selfishness is spoken of as moral suicide:\nit is one of those evil things which truly assault and hurt the soul. It\nis a disintegrating and repelling agency. Love is the linking and\nuniting force in the spiritual universe, enabling it to cohere into a\nunity, in analogy with attractive forces in the material cosmos.\n\nIt has been necessary to dwell on the sin and pain and sorrow in the\nworld, but the amount of good must be emphatically recognised too.\n\nOur highest aspirations, and longings for something better, are a sign\nthat better things exist. It is not given to the creature to exceed the\nCreator in imagination or in goodness; and the best and highest we can\nimagine shall be more than fulfilled by reality\u2014in due time:\u2014\n\n \u201cAll we have willed or hoped or dreamed of good, shall exist:\n Not its semblance, but itself; ...\n When eternity affirms the conception of an hour.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n IX\n\n DEVELOPMENT OF LIFE\n\n\n _Q. 9.\u00a0\u00a0Are there beings lower in the scale of existence\n than man?_\n\n _A._ Yes, multitudes. In every part of the earth where life\n is possible, there we find it developed. Life exists in\n every variety of animal, in earth and air and sea, and in\n every species of plant.\n\n\n\n\n * * * * *\n\n\n CLAUSE IX\n\nOne of the facts of nature which we must weld into our conception of the\nscheme of the universe, is the strenuous effort made by all live things\nto persist in multifarious ways,\u2014spreading out into quite unlikely\nregions, in the struggle for existence, and establishing themselves\nwherever life is possible. The fish slowly developing into a land\nanimal, the reptile beginning to raise itself in the air and ultimately\nbecoming a bird, the mammal returning under stress of circumstances to\nthe water, as a seal or whale, or betaking itself to the air in search\nof food, in the form of a bat,\u2014all these are instances of a universal\ntendency throughout animate nature.\n\nSometimes this determined effort at persistence breeds forms that appear\nto us ugly and deleterious. For the struggle results not only in\nbeneficent organisms, but also in parasites and pests and blights, and\nmay be held to account for the numerous cases of the interference of one\nform of life with another: one form utilising another for its own\ngrowth, and sometimes destroying that other in the process. It accounts\nalso for the ravages of disease, which for the most part is an outcome\nof the establishment of a foreign and alien growth in a living body of\nhigher grade,\u2014a growth whose vital secretions are poisonous to its\ntemporary host. On the other hand, the theory of manuring, the\npurification of rivers, the treatment of sewage, the use of opsonins and\nof serum-injections,\u2014all illustrate the ministration of one form of life\nto another; they exhibit the contribution of beneficent organisms,\u2014that\nis, of forms of life which promote higher development and conduce to\nwell-being.\n\nMany of the microbes and bacteria and low forms of cell life are\nbeneficent in this way; and it is our function,\u2014as ourselves one of the\nforms of life,\u2014now consciously to intervene and take control of these\nvital processes. By investigation and study we can gradually understand\nthe condition and life-history of each organism, and then can take such\nmeasures as will encourage the beneficent forms whether plant or animal,\nand destroy or eliminate those which from the human point of view are\ndeadly and destructive,\u2014attacking them at their weakest and most\nvulnerable stage. Widely regarded or interpreted, this function covers\nan immense range of possible activity\u2014from every kind of scientific\nagriculture and the extirpating of tropical diseases, to the reformation\nof slum dwellings and the encouragement of physical training and school\nhygiene. As part of our work in regulating this planet and utilising its\npossibilities to the utmost for higher purposes, the regulation of vital\nconditions is probably our most pressing, and also at present our most\nneglected, corporate duty. Stupidity and a mistaken parsimony are among\nthe serious obstacles with which the progressive portions of humanity\nhave to contend.\n\nAnother aspect of the universal struggle for self-manifestation and\ncorporeal realisation, which plays so large a part in all activity and\nis especially marked in the domain of life, is illustrated on a higher\nlevel by that overpowering instinct or impulse towards production and\nself-realisation, which is characteristic of genius. It may be said that\nthroughout nature, from the lowest to the highest, a tendency to\nself-realisation, and a manifestation of joy in existence, are\nconspicuous.\n\nIt is thought that something akin to this tendency is exhibited in a\nregion beyond and above what is ordinarily conceived of as \u201cNature.\u201d The\nprocess of evolution can be regarded as the gradual unfolding of the\nDivine Thought, or _Logos_, throughout the universe, by the action of\nSpirit upon matter. Achievement seems as if irradiated by a certain\nHappiness: and thus a poet like Browning is led to speak of the Divine\nBeing as renewing his ancient creative rapture in the processes of\nnature:\u2014joying in the sunbeams basking upon sand, sharing the pleasures\nof the wild life in the creatures of the woods,\n\n \u201cWhere dwells enjoyment there is He;\u201d\n\nand so to conjecture that\n\n \u201cGod tastes an infinite joy\n In infinite ways\u2014one everlasting bliss\n From whom all being emanates, all power\n Proceeds; in whom is life for evermore.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n X\n\n COSMIC INTELLIGENCE\n\n\n _Q. 10.\u00a0\u00a0Are there any beings higher in the scale of\n existence than man?_\n\n _A._ Man is the highest of the dwellers on the planet earth,\n but the earth is only one of many planets warmed by the sun,\n and the sun is only one of a myriad of similar suns, which\n are so far off that we barely see them, and group them\n indiscriminately as \u201cstars.\u201d We may reasonably conjecture\n that in some of the innumerable worlds circling round those\n distant suns there must be beings far higher in the scale of\n existence than ourselves; indeed, we have no knowledge which\n enables us to assert the absence of intelligence anywhere.\n\n\n\n\n * * * * *\n\n\n CLAUSE X\n\nThe existence of higher beings and of a Highest Being is a fundamental\nelement in every religious creed. There is no scientific reason for\nimagining it possible that man is the highest intelligent\nexistence\u2014there is no reason to suppose that we dwellers on this planet\nknow more about the universe than any other existing creature. Such an\nidea, strictly speaking, is absurd. Science has investigated our\nancestry and shown that we are the product of planetary processes. We\nmay be, and surely must be, something more, but this we clearly are\u2014a\ndevelopment of life on this planet earth. Science has also revealed to\nus an innumerable host of other worlds, and has relegated the earth to\nits now recognised subordinate place as one of a countless multitude of\nworlds.\n\nConsider a spherical region bounded by the distance of the farthermost\nstars visible in the strongest telescope, or say with a radius\ncorresponding to a parallax of one-thousandth of a second of arc, so\nthat the time taken by light to travel right across it is 6000\nyears:\u2014Lord Kelvin, treating of such a portion of Universe, says:\n\n\u201cThere may also be a large amount of matter in many stars outside the\nsphere of 3\u00d710^{16} kilometres radius, but however much matter there may\nbe outside it, it seems to be made highly probable, by \u00a7\u00a7 11-21, that\nthe total quantity of matter within it is greater than 100 million\ntimes, and less than 2000 million times, the sun\u2019s mass\u201d (_Philosophical\nMagazine_, August 1901).\n\nIt does not follow that all this matter is distributed in masses like\nour sun with its attendant planets; but, on the average, that is as\nlikely an arrangement as another, and it corresponds with what we know.\n\nSo, given, on this hypothesis, the existence of some thousand million\nsolar systems or families of worlds, within our ken, and knowing what we\ndo about the exuberant impulse towards vital development wherever it is\npossible, we must conclude that those worlds contain life; and if so, it\nis against all reasonable probability that the only world of which we\nhappen to know the details contains the creature highest in the entire\nscale. It would be just as reasonable to imagine, what we happen to know\nis false, that our particular sun is the largest, and our particular\nplanet the brightest of all, as it is to conjecture that this world is\nthe highest and best, or the only one in existence.\n\nThe self-glorifying instinct of the human mind has resented this\nnegative conclusion, and for long clung to the Ptolemaic idea that the\nearth was no mere planet among a crowd of others, but was the centre of\nthe universe; and that the sun and all the stars were subsidiary to it.\nA Ptolemaic idea clings to some of us still\u2014not now as regards the\nplanet, but as regards man; and we, insignificant creatures, with senses\nonly just open to the portentous meaning of the starry sky, presume\u2014some\nof us\u2014to deny the existence of higher powers and higher knowledge than\nour own. We are accustomed to be careful as to what we assert; we are\nliable to be unscrupulous as to what we deny. It is possible to find\npeople who, knowing nothing or next to nothing of the Universe, are\nprepared to limit existence to that of which they have had experience,\nand to measure the cosmos in terms of their own understanding. Their\nconfidence in themselves, their shut minds and self-satisfied hearts,\nare things to marvel at. The fact is that no glimmer of a conception of\nthe real magnitude and complexity of existence can ever have illuminated\ntheir cosmic view.\n\n------------------------------------------------------------------------\n\n\n\n\n XI\n\n IMMANENCE\n\n\n _Q. 11.\u00a0\u00a0What caused and what maintains existence?_\n\n _A._ Of our own knowledge we are unable to realise the\n meaning of origination or of maintenance; all that we\n ourselves can accomplish in the physical world is to move\n things into desired positions, and leave them to act on each\n other. Nevertheless our effective movements are all inspired\n by thought, and so we conceive that there must be some\n Intelligence immanent in all the processes of nature, for\n they are not random or purposeless, but organised and\n beautiful.\n\n\n\n\n * * * * *\n\n\n CLAUSE XI\n\nORIGIN\n\nWe cannot conceive the origin of any fundamental existence. We can\ndescribe the beginning of any particular object in its present shape,\nbut its substance always existed in some other shape previously; and\nnothing really either springs into being or ceases to exist. A cloud or\ndew becomes visible, and then evaporates, seeming to spring into being\nand then vanish away; but as water vapour it had a past history and will\nhave a future, both apparently without limit. In our own case, and in\nthe case of any live thing, the history is unknown to us; but ultimate\norigin or absolute beginning, save of individual collocations, is\nunthinkable.\n\nThe truth that science teaches, on the one hand, is that everything is a\nperpetual flux,\n\n \u03c0\u03ac\u03bd\u03c4\u03b1 \u1fe5\u03b5\u1f76 \u03f0\u03b1\u1f76 \u03bf\u1f50\u03b4\u1f72\u03bd \u03bc\u03ad\u03bd\u03b5\u03b9,\n\nthat nothing is permanent and fixed and unchangeable:\n\n \u201cThe hills are shadows, and they flow\n From form to form, and nothing stands;\n They melt like mists, the solid lands,\n Like clouds they shape themselves and go.\u201d\n\nOn the other hand, we learn that, in its ultimate essence and reality,\neverything is persistent and eternal; that it is the form alone that\nchanges, while the substance endures. No end and no beginning\u2014a\ncontinual Eternal Now\u2014this is the scientific interpretation of I AM.\n\nThere are those who think that in the last resort the ultimate reality\nwill be found to be of the nature of Spirit, Consciousness, and Mind. It\nmay be so\u2014it probably is so\u2014but that is a teaching of Philosophy, not at\npresent of Science.\n\nThe teaching of religion may be summarised thus:\n\n\u201cAll that exists, exists only by the communication of God\u2019s infinite\nbeing. All that has intelligence, has it only by derivation from His\nsovereign reason; and all that acts, acts only from the impulse of His\nsupreme activity. It is He who does all in all; it is He who, at each\ninstant of our life, is the beating of our heart, the movement of our\nlimbs, the light of our eyes, the intelligence of our spirit, the soul\nof our soul.\u201d\u2014_F\u00e9nelon._\n\nMAINTENANCE\n\nSo also with regard to maintenance.\n\nThe multifarious processes around us\u2014the succession of the seasons, the\nflow of sap in trees, the circulation of our own blood, the digestion of\nour food\u2014all these things are beyond our power, and are not contrived or\nmanaged by our conscious agency\u2014not even the occurrences in our own\nbodies. But by means of such unconscious processes our muscular and\nnervous systems are supplied with nutriment, and we thus become master\nof a certain amount of energy.\n\nThe energy of our muscles, or of some of them, is within our control,\nand we can thereby direct other physical energies into desired channels;\nbut we cannot in the slightest degree alter the amount of that energy.\nWe utilise terrestrial energy, by directing and controlling its\ntransformations and transferences, within the limits of our knowledge;\nbut we do it always by moving material objects, and in no other way. For\ninstance, we cannot directly or consciously generate an electric\ncurrent, or magnetism, or light, or life; for all these things we depend\nupon partially explored properties of matter, which we can arrange in a\ncertain way so as to achieve a desired end.\n\nA multitude of complex processes are constantly occurring in our bodies\nwithout any intervention of consciousness; and though we may make a\nstudy of the functions of the several organs, and gradually learn\nsomething about them, it is a study as of something outside ourselves;\nthe due performance of bodily function is independent of our volition.\nWe can interfere with and damage our organs, and with skill we can so\narrange damaged parts that the self-healing process shall have time and\nopportunity to act; we can also introduce beneficent agencies and\nstimulating drugs; but our power of direct action is practically limited\nto muscular and mental activity.\n\n _Digression on Rudimentary Physiology_\n\nIt is well for children to have some conception of the complex processes\nconstantly occurring in their own organisms.\n\nThe fact that the heart is a continuously acting pump, urging the blood\nalong arteries to the tissues,\u2014to places where it picks up nutriment, to\nplaces where the crudely enriched blood is oxidised, to places where the\nelaborated material is deposited so as to replenish waste and effect\ngrowth\u2014all this should be known; and the partial analogy with the sap of\ntrees, rising in the trunk to be elaborated in the leaves by means of\nsunshine and air, and then descending ready to be deposited as liquid\nwood, can be pointed out.\n\nThe function of the lungs, wherein the blood dispersed throughout a\nspongy texture is exposed in immense surface to the air, without loss or\nleakage other than what properly transpires through the membranes, and\nthe consequent advantage of deep breathing and of fresh clean air,\u2014all\nthis has a practical as well as a theoretical interest.\n\nThe lungs are more under voluntary control than the heart, but the way\nexercise increases the circulation, and generally blows the fires of the\nbody, is also of practical interest.\n\nSome idea of the processes of digestion can be given, especially the\nfunction of the stomach and the intestines; the liver may be too\ndifficult, but the salivary glands are fairly simple, and so are the\nkidneys and the skin. The way the muscles act as an efficient mechanical\nengine, depending on the consumption of fuel and the conservation of\nenergy, can be superficially explained, with some idea of the\nstimulating nervous system and controlling brain cells. The sensory\nnerves and specialised nerve-endings demand specific treatment.\n\nThese and other physiological details may seem out of place, but they\nare strictly appropriate; for the essence of Immanence is that nothing\nis common or unclean, until abused: and the nobler the faculty, the\nfouler is the degradation caused by its abuse. A sense of the\nresponsibility involved in the possession or lease of all this intricate\nmass of mechanism, intrusted to our care, and the wish to keep it in\ngood order\u2014without giving unnecessary trouble to others to set it right,\nand without blaspheming the Maker by applying it to bad and ignoble\nends\u2014will arise almost imperceptibly, when the body is even begun to be\nunderstood. Many faults originate in ignorance and want of thought.\n\n MIND AND MATTER\n\nAmong the material objects we move are the parts of our own bodies;\nindeed, it is through muscular intervention or agency that we act on\nbodies in general. We know of no other method. Even when we _speak_ we\nare only moving certain face and throat and chest muscles, so as to\ngenerate condensations and rarefactions in the air; which, travelling by\ndynamical properties, excite corresponding vibrations or movements in\nthe ear drum of our auditor;\u2014vibrations not in themselves intelligible,\nbut demanding interpretation from the recipient. So also it is with the\ntraces of ink left on paper by our muscular action when we write. Only\nto a perceptive eye, and informed and kindred mind, have they any\nmeaning.\n\nIt is probable that even when we think, some special atomic motion goes\non in the brain cells, though this is an example of _unconscious_\nmovement, of which there are many examples in bodily function; but\ndirectly we begin to attend to mental processes we leave the physical\nregion as understood by us, and enter a more deeply mysterious psychical\nregion. Unknown as this is for purposes of analysis, from the point of\nview of experience it is more immediately familiar than any other; since\nit is through the activity of mind that every other kind of existence is\nnecessarily inferred. Thought is our mechanism or instrument of\nknowledge\u2014through it we know everything\u2014but thought is not what we\ndirectly know. Primarily we think of _things_, not of thought itself. So\nalso sight is our instrument of seeing\u2014through light we see\u2014but it is\nnot light that we perceive, rather it is the objects which send it in\ncertain patterns to our eyes.\n\nWhereas we can act on the external world only through our muscles; in\nourselves we are aware of things belonging to a totally different\ncategory, with which muscle and movement and energy appear to have\nnothing to do,\u2014such things as thought, purpose, desire, humour,\naffection, consciousness, will. These mental faculties seem intimately\nassociated with, and are displayed by, our bodily mechanism; but in\nthemselves they belong to a different order of being,\u2014an order which\nemploys and dominates the material, while immersed or immanent in it.\nEvery purposed movement is preceded and inspired by thought.\n\nSuch reasoned control, by indwelling mind, may be undetectable and\ninconceivable to a low order of intelligence, being totally masked by\nthe material garment; and the purpose underlying our activity may have\nto be inferred, by such intelligence, with as great difficulty as we\nfeel in detecting indwelling Purpose amid the spontaneous operations of\nNature.\n\nNevertheless, whenever our movements are not controlled by thought and\nintelligent purpose, but are left to chance and random impulses, like\nthe actions of a man whose reason has been unseated, nothing but error\nand confusion results;\u2014quite a different state of things from anything\nwe observe in the orderly and beautiful procedure of nature.\n\nIt is sometimes said that the operations of nature are spontaneous; and\nthat is exactly what they are. That is the meaning of immanence.\n\u201cSpontaneous,\u201d used in this sense, does not mean random and purposeless\nand undetermined: it means actuated and controlled from within, by\nsomething indwelling and all pervading and not absent anywhere. The\nintelligence which guides things is not something external to the\nscheme, clumsily interfering with it by muscular action, as we are\nconstrained to do when we interfere at all; but is something within and\ninseparable from it, as human thought is within and inseparable from the\naction of our brains.\n\nIn some partially similar way we conceive that the multifarious\nprocesses in nature, with neither the origin nor maintenance of which\nhave we had anything to do, must be guided and controlled by some\nThought and Purpose, immanent in everything, but revealed only to those\nwith sufficiently awakened perceptions. Many are blind to the meaning\u2014to\nthe fact even that there is a meaning\u2014in nature; just as an animal is\nusually blind to a picture, and always to a poem; but to the higher\nmembers of our race the Intelligence and Purpose, underlying the whole\nmystery of existence, elaborating the details of evolution\u2014and\nultimately tending to elucidate the frequent discords, the strange\nhumours, and puzzling contradictions of life\u2014are keenly felt. To them\nthe lavish beauty of wild Nature\u2014of landscape, of sunset, of mountain,\nand of sea\u2014are revelations of an indwelling Presence, rejoicing in its\nown majestic order.\n\n \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c0\u03bb\u03ae\u03c1\u03b7 \u03b8\u03b5\u1ff6\u03bd.\n\n \u201cEarth\u2019s crammed with Heaven\n And every common bush afire with God.\u201d\n\nThe idea that the world as we know it arose by chance and fortuitous\nconcourse of atoms is one that no science really sustains, though such\nan idea is the superficial outcome of an incipient recognition of the\nuniformity of nature\u2014a sequel to the perception that there is no\ncapricious or spasmodic interference with the course of events, and no\nchanges of purpose observable therein, such as we are accustomed to in\nworks of human ingenuity and skill. We are accustomed to associate\n\u201cwill\u201d with the degenerate form of it called caprice, and to consider\nthat \u201cpurpose\u201d must be accompanied by changes of purpose; so that a\nsteady, uniform, persistent course of action is puzzling to us, and\nwears the superficial aspect of mechanism. An omnipresent, uniform,\nimmanent Purpose, running through the whole of existence without break\nof continuity or change of aim, is beyond our experience; and, like\nevery other uniformity, is difficult to detect or realise. As an\ninstance of this difficulty, I need only cite the long-delayed discovery\nof an all-embracing medium-like the terrestrial atmosphere. An\nintelligent deep-sea creature would find it most difficult to become\naware of the existence of water. Similarly humanity has existed all\nalong in a pervading and interpenetrating ether, of which to this day\nmen have for the most part no cognisance; although it is probably the\nfundamental substratum of the whole material world, underlying every\nkind of activity, and constituting the very atoms of which their own\nbodies are composed.\n\nLooking at the truths of geometry, the laws of nature, and the beauty\nand organisation of the visible world, it is as impossible rationally to\nsuppose that they arose by chance, or by mere contentious jostling, as\nit is to suppose that a work of literature or a piece of music was\ncomposed in that way.\n\nThe process of evolution appears to us self-sustained and self-guided,\nbecause the guidance is uniform and constant.\n\nIn nature, heredity and survival will explain the persistence of a\nfavourable variation when once originated, but the origin of variations\nis still mysterious, and the full meaning of heredity is not yet\nunravelled.\n\nThe struggle for existence has been one of the means whereby animal life\nhas been developed and perfected; but now that it has become conscious\nand purposeful, in humanity, the apparently blind struggle is suspended\nat the higher level, and the weak and suffering are attended to and\nhelped\u2014not exterminated. There must always be disciplinary effort: but\nit can be effort for something better than bare subsistence; it can\nconduce to evolution of character, and development of soul. Mere\nstruggle and survival is an inferior instrument of progress, and it can\nbe superseded wherever it has done its necessary preliminary work. The\nDivine purpose is fulfilled in many ways; and far more can be expected\nof self-conscious evolution than of the long slow process which has\nrendered it possible.\n\nThe kind of selection actually or best known to us is that which has\nbeen directed by human beings; and inasmuch as the highest human beings\nare themselves conscious of help and guidance, it is to be assumed that\nsuch help and guidance has been in constant activity all along,\noperating on, or rather in, the refractory materials, so as slowly to\ndevelop in them the power of manifesting not only life and beauty, but\nalso consciousness, spiritual perception, and free will.\n\n------------------------------------------------------------------------\n\n\n\n\n XII\n\n SOUL AND SPIRIT\n\n\n _Q. 12.\u00a0\u00a0What is to be said of man\u2019s higher faculties?_\n\n _A._ The faculties and achievements of the highest among\n mankind\u2014in Art, in Science, in Philosophy, and in\n Religion\u2014are not explicable as an outcome of a struggle for\n existence. Something more than mere life is possessed by\n us\u2014something represented by the words \u201cmind\u201d and \u201csoul\u201d and\n \u201cspirit.\u201d On one side we are members of the animal kingdom;\n on another we are associates in a loftier type of existence,\n and are linked with the Divine.\n\n\n\n\n * * * * *\n\n\n CLAUSE XII\n\nThe highest of those who have walked the earth reveal to us what we,\ntoo, may some day be: they link us with the Divine, and teach us that,\nhowever pathetically defaced by our infirmities and distorted by our\nimperfections, we may yet reflect the image of God.\n\n[_Part of the following explanation is based upon a study of certain\nfacts not yet fully incorporated into orthodox science, nor fully\nrecognised by philosophy: it must therefore be regarded as\nspeculation._]\n\nThis idea, which permeates literature\u2014that man has a spiritual as well\nas a material origin\u2014emphasises from another point of view the doctrine\nof the Fall. For the utilisation of a material body, of animal ancestry,\nexposes the individual to much trial and temptation, and makes him aware\nof a contest between the flesh and the spirit, or between a lower and a\nhigher self, which constitutes the element of truth in the otherwise\nmistaken doctrine of \u201coriginal,\u201d or inherited, or imputed sin. Vicarious\nsin is a legal fiction: so is vicarious punishment; vicarious suffering\nis a reality. The mother of a ne\u2019er-do-well knows it: it is undergone by\nthe children of vicious parents; the highest souls have felt it on\nbehalf of the race of man; but it is not artificial or imputed\nsuffering, it is genuine and real; and experience shows that it can have\na redeeming virtue.\n\nThe double nature of man,\u2014the inherited animal tendencies, and the\ninspired spiritual aspirations, if they can both be fully admitted,\nreconcile many difficulties. Our body is an individual collocation of\ncells, which began to form and grow together at a certain date, and will\npresently be dispersed; but the constructing and dominating reality,\ncalled our \u201csoul,\u201d did not then begin to exist; nor will it cease with\nbodily decay. Interaction with the material world then began, and will\nthen cease, but we ourselves in essence are persistent and immortal.\nEven our personality and individuality may be persistent, if our\ncharacter be sufficiently developed to possess a reality of its own. In\nour present state, truly, the memory of our past is imperfect or\nnon-existent; but when we waken and shake off the tenement of matter,\nour memory and consciousness may enlarge too, as we rejoin the larger\nself of which only a part is now manifested in mortal flesh.\n\nThe ancient doctrine of a previous state of existence, of which we are\nnow entranced into forgetfulness, is inculcated in the familiar lines\u2014\n\n \u201cOur birth is but a sleep and a forgetting;\n The Soul that rises with us, our life\u2019s star,\n Hath had elsewhere its setting,\n And cometh from afar:\n Not in entire forgetfulness,\n And not in utter nakedness,\n But trailing clouds of glory do we come\n From God, who is our home,\u201d\n\nthe idea being that the forgetfulness is not complete, especially during\ninfancy; nor need it be complete in moments of inspiration. Myers\u2019\ndoctrine of the subliminal self is an expanded and modified form of this\nidea, and is to a large extent apparently justified by a certain range\nof psychological inquiry: though Myers lays stress, not on memory of a\npast, but on a present occasional intercommunication between the part\nand the whole.\n\nThe Platonic doctrine of reminiscence exhibits one variety of the idea\nof pre-existence, though in a necessarily inaccurate and somewhat\nfanciful form\u2014as though infants were a stage higher in the scale than\ngrown men. Such an idea would involve the old mistaken postulate of\ninitial perfection, which was made long ago concerning the race: whereas\nthe truth was innocency, not perfection. But the idea that nothing less\nthan the whole of a personality must be incarnated\u2014even in the body of\nan infant\u2014leads to innumerable difficulties;\u2014it does not even escape\nunanswerable questions about trivialities such as the moment of arrival;\nand it is responsible for much biological scepticism concerning the\nexistence of any soul at all. Whereas, on the strength of the experience\nthat all processes in nature are really gradual, the idea of gradual\nincarnation\u2014increasing as the brain and body grow, but never attaining\nany approach to completeness even in the greatest of men\u2014sets one above\ninnumerable petty difficulties, and to me seems an opening in the\ndirection of the truth. On this view, the portion of larger self\nincarnated in an infant or a feeble-minded person is but small: in\nnormal cases, more appears as the body is fitted to receive it. In some\ncases much appears, thus constituting a great man; while in others,\nagain, a link of occasional communication is left open between the part\nand the whole\u2014producing what we call \u201cgenius.\u201d Second childishness is\nthe gradual abandonment of the material vehicle, as it gets worn out or\ndamaged. But, during the episode of this life, man is never a complete\nself, his roots are in another order of being, he is moving about in\nworlds not realised, he is as if walking in a vain shadow and\ndisquieting himself in vain.\n\nIt may be objected that our present existence is very far from being a\ndream or trance-like condition, that we are very wide awake to the\n\u201crealities\u201d of the world, and very keen about \u201cthings of importance\u201d;\nthat an analogy drawn from the memories of hypnotic patients and\nmultiple personalities, and other pathological cases, is sure to be\nmisleading. It may be so, the idea is admittedly of the nature of\nspeculation; but the greatest of poets lends his countenance to the\nnotion that phenomena and appearances are not ultimate realities, that\nour present life is not unlike the state of a sleep-walker\u2014that we slept\nto enter it, and must sleep again before we wake\u2014\n\n \u201cWe are such stuff\n As dreams are made of, and our little life\n Is rounded with a sleep.\u201d\n\nAs to the question whether we ever again live on earth, it appears\nunlikely on this view that a given developed individual will appear\nagain in unmodified form. If my present self is a fraction of a larger\nself, some other fraction of that larger self may readily be thought of\nas appearing,\u2014to gain practical experience in the world of matter, and\nto return with developed character to the whole whence it sprang. And\nthis operation may be repeated frequently; but these hypothetical\nfractional appearances can hardly be spoken of as reincarnations. We\nmust not dogmatise, however, on the subject, and the case of the\nmultitudes at present thwarted and returned at infancy may demand\nseparate treatment. It may be that the abortive attempts at development\non the part of individuals are like the waves lapping up the sides of a\nboulder and being successively flung back; while the general advance of\nthe race is typified by the steady rising of the tide.\n\n _Soul and Body_\n\nThe philosophic doctrine of the \u201cself\u201d on this view is a difficult one,\nand involves much study. As here stated, the form is sure to be crude\nand imperfect. Philosophy resents any sharp distinction between soul and\nbody, between indwelling self and material vehicle. It prefers to treat\nthe self as a whole, an individual unit; though it may admit the actual\nagglomeration of material particles to be transient and temporary. The\nword \u201cself\u201d can be used in a narrower or in a broader sense. It may\nsignify the actual continuity of personality and memory whereof we are\nconscious; or it may signify a larger and vaguer underlying reality, of\nwhich the conscious self is but a fraction. The narrower sense is wide\nenough to include the whole man, both soul and body, as we know him; but\nthe phrase \u201csubliminal self\u201d covers ideas extending hypothetically\nbeyond that.\n\nThe idea of Redemption or Regeneration, in its highest and most\nChristian form, is applicable to both soul and body. The life of Christ\nshows us that the whole man can be regenerated as he stands; that we\nhave not to wait for a future state, that the Kingdom of Heaven is in\nour midst and may be assimilated by us here and now.\n\nThe term \u201csalvation\u201d should not be limited to the soul, but should apply\nto the whole man. What kind of transfiguration may be possible, _or may\nhave been possible_, in the case of a perfectly emancipated and\nglorified body, we do not yet know.\n\nIn a still larger sense these terms apply to the whole race of man; and\nfor the salvation of mankind individual loss and suffering have been\ngladly expended. Not the individual alone, but the race also, can be\nadjured to realise some worthy object for all its striving, to open its\neyes to more glorious possibilities than it has yet perceived, to\n\n \u201c... climb the Mount of Blessing, whence, if thou\n Look higher, then\u2014perchance\u2014thou mayest\u2014beyond\n A hundred ever-rising mountain lines,\n And past the range of Night and Shadow\u2014see\n The high-heaven dawn of more than mortal day\n Strike on the Mount of Vision!\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n XIII\n\n GRACE\n\n\n _Q. 13.\u00a0\u00a0Is man helped in his struggle upward?_\n\n _A._ There is a Power in the Universe vastly beyond our\n comprehension; and we trust and believe that it is a Good\n and Loving Power, able and willing to help us and all\n creatures, and to guide us wisely, without detriment to our\n incipient freedom. This Loving-kindness continually\n surrounds us; in it we live and have our real being; it is\n the mainspring of joy and love and beauty, and we call it\n the Grace of God. It sustains and enriches all worlds, and\n may take a multiplicity of forms, but it was specially\n manifested to dwellers on this planet in the life of Jesus\n Christ, through whose spirit and living influence the race\n of man may hope to rise to heights at present inaccessible.\n\n\n\n\n * * * * *\n\n\n CLAUSE XIII\n\nThe guidance exercised by the Divine Spirit, by which we are completely\nsurrounded, is not of the nature of compulsion; it is only a leading and\nhelping influence, which we are able to resist if we choose.\n\nThe problem of manufacturing free creatures with a will of their own, to\nbe led, not forced, into right action, is a problem of a different\nnature from any of those that have ever appealed to human power and\nknowledge. What we are accustomed to make is mechanism, of various\nkinds; and the essential difficulty of the higher problem is so obscure\nto us that some impatient and unimaginative persons cry out against its\nslowness, and wonder that everything is not compulsorily made perfect at\nonce. But we can see that the kind of perfection thus easily attainable\nwould be of an utterly inferior kind.\n\nIt is to be supposed that incarnation, or a connexion between\nconsciousness and material mechanism, is auxiliary to the difficult\nprocess of evolution of free beings, thus indicated; and it is probable\nthat matter is thus an instrument of lofty spiritual purpose. Some\nreligious systems have failed to perceive this, and have depreciated\nmatter and flesh as intrinsically evil.\n\nOne important feature of Christianity is that it recognises as good the\nconnexion between spirit and matter, and emphasises the importance of\nboth, when properly regarded. It is not mystical and spiritual alone,\nnor is it material alone; but it tends to unify these two extremes, and\nto place in due position both soul and body: the material being utilised\nto make manifest the spiritual, and being dominated by it.\n\nThe whole idea of the Incarnation, as well as some of the miracles and\nthe sacraments, are expressive of this wide and comprehensive character\nof the Christian religion.\n\nIt recognises the wonder and beauty of the animal body, destined to be\nthe scene of extraordinary spiritual triumphs in the long course of\ntime; and it teaches\n\n \u201cThat none but Gods could build this house of ours,\n So beautiful, vast, various, so beyond\n All work of man, yet, like all work of man,\n A beauty with defect\u2014till That which knows,\n And is not known, but felt thro\u2019 what we feel\n Within ourselves is highest, shall descend\n On this half-deed, and shape it at the last\n According to the Highest in the Highest.\u201d\n\nChristianity is a planetary and human religion: being the revelation of\nthose aspects of Godhead which are most intelligible and helpful to us\nin our present stage of development. But it is more than a revelation,\nit is a manifestation of some of the attributes of Godhead in the form\nof humanity.\n\nThe statement that Christ and God are one, is not really a statement\nconcerning Christ, but a statement concerning what we understand by God.\nIt is useless, and in the literal sense preposterous, to explain the\nknown in terms of the unknown: the converse is the right method. \u201cHe\nthat hath seen me hath seen the Father.\u201d Every son of man is potentially\nalso a son of God, but the union was deepest and completest in the\nGalilean.\n\nThe ideas of incarnation and revelation are not confined to the domain\nof religion; they are common to music and letters and science: in all we\nrecognise \u201ca flash of the will that can,\u201d\n\n \u201cAll through my keys that gave their sounds to a wish of my soul,\n All through my soul that praised, as the wish flowed visibly forth.\u201d\n\nThe spirit of Beethoven is incarnate in his music; and he that hath\nheard the Fifth Symphony hath heard Beethoven.\n\nThe Incarnation of the Divine Spirit in man is the central feature of\nTerrestrial History. It is through man, and the highest man, that the\nrevelation of what is meant by Godhead must necessarily come. The\nworld\u2014even the common everyday world\u2014has accepted this, and is able to\nperceive its appropriateness and truth; and the traditional song of the\nangels, at the epoch of the Birth\u2014\n\n \u201cGlory to God in the highest; and on earth peace, goodwill among men,\u201d\n\nis still heard in the land. Whenever there is war at Christmas-time it\nis universally felt to be incongruous. Goodwill among men is conspicuous\nin cessation of private feuds, in overladen postbags, in family reunions\nand Christmas hampers and all manner of homely frivolities.\n\nThe Incarnation doctrine is the glorification of human effort, and the\nsanctification of childhood and simplicity of life; but it is a pity to\nreduce it to a dogma. It is well to leave something to intuitive\napprehension, and to let the life and death of Christ gradually teach\ntheir own eloquent lesson without premature dogmatic assistance.\n\nFrom that event we date our history, and the strongest believer in\nimmanent Godhead can admit that the life of Jesus was an explicit and\nclear-voiced message of love to this planet from the Father of all.\nNaturally our conception of Godhead is still only indistinct and\npartial, but, so far as we are as yet able to grasp it, we must reach it\nthrough recognition of the extent and intricacy of the Cosmos, and more\nparticularly through the highest type and loftiest spiritual development\nof man himself.\n\nThe most essential element in Christianity is its conception of a human\nGod; of a God, in the first place, not apart from the Universe, not\noutside it and distinct from it, but immanent in it; yet not immanent\nonly, but actually incarnate, incarnate in it and revealed in the\nIncarnation. The nature of God is displayed in part by everything, to\nthose who have eyes to see, but is displayed most clearly and fully by\nthe highest type of existence, the highest experience to which the\nprocess of evolution has so far opened our senses.\n\n \u201c\u2019Tis the sublime of man,\n Our noontide majesty, to know ourselves\n Part and proportion of one wondrous whole.\u201d\n\nThe Humanity of God, the Divinity of man, is the essence of the\nChristian revelation. It was truly a manifestation of Immanuel.\n\nThe Christian idea of God is not that of a being outside the universe,\nabove its struggles and advances, looking on and taking no part in the\nprocess, _solely_ exalted, beneficent, self-determined, and complete. It\nis also that of a God who loves, who yearns, who suffers, who keenly\nlaments the rebellious and misguided activity of the free agents brought\ninto being by Himself as part of Himself, who enters into the storm and\nconflict, and is subject to conditions as the soul of it all.\n\nThis is the truth which has been reverberating down the ages ever since;\nit has been the hidden inspiration of saint, apostle, prophet, martyr,\nand, in however dim and vague a form, has given hope and consolation to\nthe unlettered and poverty-stricken millions:\u2014A God that could\nunderstand, that could suffer, that could sympathise, that had felt the\nextremity of human anguish, the agony of bereavement, had submitted even\nto the brutal hopeless torture of the innocent, and had become\nacquainted with the pangs of death\u2014this has been the chief consolation\nof the Christian religion. This is the extraordinary conception of\nGodhead to which we have thus far risen. \u201cThis is My beloved Son.\u201d\n\n\u201cEnough that he heard it once; we shall hear it by and by.\u201d The\nChristian God is revealed as the incarnate Spirit of humanity; or rather\nthe incarnate spirit of humanity is recognised as a real intrinsic part\nof God. \u201cThe Kingdom of Heaven is within you.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n XIV\n\n INSPIRATION\n\n\n _Q. 14.\u00a0\u00a0How may we become informed concerning things too\n high for our own knowledge?_\n\n _A._ We should strive to learn from the great teachers, the\n prophets and poets and saints of the human race, and should\n seek to know and to interpret their inspired writings.\n\n\n\n\n * * * * *\n\n\n CLAUSE XIV\n\nPeople at a low stage of development are liable to think that they can\narrive at truth by their unaided judgment and insight, and that they\nneed not concern themselves with the thoughts and experiences of the\npast. Unconscious of any inspiration themselves, they decline to believe\nin the possibility of such a thing, and regard it as a fanciful notion\nof unpractical and dreamy people.\n\nGreat men, on the other hand, are the fingerposts and lodestars of\nhumanity; it is with their aid that we steer our course, if we are wise,\nand the records of their thought and inspiration are of the utmost value\nto us.\n\nThis is the meaning of literature in general, and of that mass of\nancient religious literature in particular, on which hundreds of\nscholars have bestowed their best energies: now translated, bound\ntogether, and handed down to us as the Canon of Scripture, of which some\nportions are the most inspired writings yet achieved by humanity. It is\nimpossible for us to ignore the concurrent mass of human testimony\ntherein recorded, the substantial and general truth of which has been\nvouched for by the prophets and poets and seers of all time.\nAccordingly, if we are to form worthy beliefs regarding the highest\nconceptions in the Universe, we must avail ourselves of all this\ntestimony; discriminating and estimating its relative value in the light\nof our own judgment and experience, studying such works and criticism as\nare accessible to us, asking for the guidance of the Divine Spirit, and\nseeking with modest and careful patience to apprehend something in the\ndirection of the truth.\n\n------------------------------------------------------------------------\n\n\n\n\n XV\n\n A CREED\n\n _Q. 15.\u00a0\u00a0What, then, do you reverently believe can be\n deduced from a study of the records and traditions of the\n past in the light of the present?_\n\n _A._ I believe in one Infinite and Eternal Being, a guiding\n and loving Father, in whom all things consist.\n\n I believe that the Divine Nature is specially revealed to\n man through Jesus Christ our Lord, who lived and taught and\n suffered in Palestine 1900 years ago, and has since been\n worshipped by the Christian Church as the immortal Son of\n God, the Saviour of the world.\n\n I believe that the Holy Spirit is ever ready to help us\n along the Way towards Goodness and Truth; that prayer is a\n means of communion between man and God; and that it is our\n privilege through faithful service to enter into the Life\n Eternal, the Communion of Saints, and the Peace of God.\n\n\n\n\n * * * * *\n\n\n CLAUSE XV\n\n NOTES ON THE CREED\n\nThe three paragraphs correspond to the three aspects or Personifications\nof Deity which have most impressed mankind,\u2014 \u00a0\u00a0The Creating and\nSustaining. \u00a0\u00a0The Sympathising and Suffering. \u00a0\u00a0The Regenerating and\nSanctifying. The first of the three clauses tries to indicate briefly\nthe cosmic, as well as the more humanly intelligible, attributes of\nDeity; and to suggest an idea of creation appropriate to the doctrine of\nDivine Immanence, as opposed to the anthropomorphic notion of\nmanufacture. The idea of evolution by guiding and controlling Purpose is\nsuggested, as well as the vital conception of Fatherly Love.\n\n * * * * *\n\nIn the second paragraph, Time and Place are explicitly mentioned in\norder to emphasise the historical and human aspect of the Christian\nmanifestation of Godhead. This aspect is essential and easy to\nappreciate, though its idealisation and full interpretation are\ndifficult. The step, from the bare historic facts to the idealisation of\nthe Fourth Gospel, has been the work of the Church, in the best sense of\nthat word, aided by the doctrines of the Logos and of Immanence,\nelaborated by Philosophy. It all hangs together, when properly grasped,\nand constitutes a luminous conception; but the light thus shed upon the\nnature of Deity must not blind our eyes to the simple human facts from\nwhich it originally emanated. The clear and undoubted fact is that the\nfounder of the Christian religion lived on this earth a blameless life,\ntaught and helped the poor who heard him gladly, gathered to himself a\nbody of disciples with whom he left a message to mankind, and was put to\ndeath as a criminal blasphemer, at the instigation of mistaken priests\nin the defence of their own Order and privileges.\n\nThis monstrous wrong is regarded by some as having unconsciously\ncompleted the salvation of the race; because of the consummation of\nsacrifice, and because of the suffering of the innocent, which it\ninvolved. The Jewish sacrificial system, and the priestly ceremony of\nthe scapegoat, seem to lead up to that idea; which was elaborated by St.\nPaul with immense genius, and taught by S. Augustine.\n\nOthers attach more saving efficacy to the life, the example, and the\nteachings, as recorded in the Gospels; and all agree that they are\nimportant.\n\nBut in fact the whole is important: and at the foot of the Cross there\nhas been a perennial experience of relief and renovation. Sin being the\nsense of imperfection, disunion, lack of harmony, the struggle among the\nmembers that St. Paul for all time expressed;\u2014there is usually\nassociated with it a sense of impotence, a recognition of the\nimpossibility of achieving peace and unity in one\u2019s own person, a\nfeeling that aid must be forthcoming from a higher source. It is this\nfeeling which enables the spectacle of any noble self-sacrificing human\naction to have an elevating effect, it is this which gropes after the\npossibilities of the highest in human nature, it is a feeling which for\nlarge tracts of this planet has found its highest stimulus and\ncompletest satisfaction in the life and death of Christ.\n\nThe willingness of such a Being to share our nature, to live the life of\na peasant, and to face the horrible certainty of execution by torture,\nin order personally to help those whom he was pleased to call his\nbrethren, is a race-asset which, however masked and overlaid with\nforeign growths, yet gleams through every covering and suffuses the\ndetails of common life with fragrance.\n\nThis conspicuously has been a redeeming, or rather a regenerating,\nagency;\u2014for by filling the soul with love and adoration and\nfellow-feeling for the Highest, the old cravings have often been almost\nhypnotically rendered distasteful and repellent, the bondage of sin has\nbeen loosened from many a spirit, the lower entangled self has been\nhelped from the slough of despond and raised to the shores of a larger\nhope, whence it can gradually attain to harmony and peace.\n\nThe invitation to the troubled soul\u2014\u201cCome, and find rest\u201d\u2014has reference,\nnot to relief from sin alone, but to all restlessness and lack of trust.\nThe Atonement removes the feeling of dislocation; it induces a tranquil\nsense of security and harmony,\u2014an assurance of union with the Divine\nwill.\n\nEvery form of Christianity aims at salvation for the race and for each\nindividual, both soul and body; but different versions differ as to the\nmeans most efficient to this end. Varieties of Christianity can be\ngrouped under the symbolic names, Paul, James, Peter, and John; with the\ndominating ideas of vicarious sacrifice, human effort, Church ordinance,\nand loving-kindness, respectively.\n\nIn the coldest system of nomenclature these four chief varieties may be\nstyled, _legal_, _ethical_, _ecclesiastical_, and _emotional_,\nrespectively. More favourably regarded, the dominating ideas may be\nclassified thus:\u2014\n\n 1. Faith in a divine scheme of redemption.\n\n 2. Simple life, social service, honesty, and virtue.\n\n 3. Spiritual sustenance by utilisation of means of\n grace.\n\n 4. Obedience, unworldliness, trust, and love.\n\nWith the treatment of these great themes, sectarian differences begin:\ndifferences which seem beyond our power to reconcile. We need not dwell\non the differences, we would rather emphasise the mass of agreement.\nProbably there is an element of truth in every view that has long been\nheld and found helpful by human beings, however overlaid with\nsuperstition it may in some cases have become; and probably also the\ntruth is far from exhausted by any one estimate of the essential feature\nof a Life which most of us can agree to recognise as a revelation of the\nhigh-water-mark of manhood, and a manifestation of the human attributes\nof God.\n\nNone of the above partially overlapping subdivisions of Christianity\nequals in importance the overshadowing and dominating theory emphasised\nin the above creed: namely, the idea of a veritable incarnation of\nDivine Spirit\u2014a visible manifestation of Deity immanent in humanity. The\nfacts of the life, testified to by witnesses and idealised by\nphilosophers and saints, have been transmitted down the centuries by a\ncontinuous Church; though with a mingling of superstition and error.\n\nAt present the process of interpretation has been accompanied by a sad\namount of discord and hostility, to the scandal of the Church; but the\nfuture of religion shall not always be endangered by suspicion and\nintolerance and narrowness among professed disciples of truth. There\nmust come a time when first a nation, and afterwards the civilised\nworld, shall awake and glory in the light of the risen sun:\u2014\n\n \u201c\u2014A sun but dimly seen\n Here, till the mortal morning mists of earth\n Fade in the noon of heaven, when creed and race\n Shall bear false witness, each of each, no more,\n But find their limits by that larger light,\n And overstep them, moving easily\n Thro\u2019 after-ages in the love of Truth,\n The truth of Love.\u201d\n\nThe emphasis laid by the above explanation on the conception of the\nhuman nature incorporated into Godhead, is appropriate to this country\nand to the Western World generally; but we thereby imply no abuse of the\nreligions of the East, in their proper place, any more than of the\nreligions of other planets. Silence concerning them is not\ndisrespectful. It is not to be supposed that any one world has a\nmonopoly of the Grace of God; nor does it exhaust every plan of\nsalvation. In estimating the value of another dispensation, or of any\nill-understood religion (and no one can perfectly understand and\nappreciate more than one religion, if that, to the full), the old test\nis the only valid one: Do men gather grapes of thorns or figs of\nthistles?\n\n * * * * *\n\nThe third paragraph speaks of our progress along the Way of Truth to\ngoodness and beauty of Life, and of the assistance constantly vouchsafed\nto our own efforts in that direction. It is not by our own efforts alone\nthat we can succeed, for we cannot tell what lies before us, and we lack\nwisdom to foresee the consequences of alternative courses of action,\u2014one\nof which nevertheless we instinctively feel to be right. Acts of\nself-will, and fanatical determination, and impatience, may operate in\nthe wrong direction altogether; and effort so expended may be worse than\nwasted. But if we submit ourselves wholly to a beneficent Power, and\nseek not our own ends but the ends of the Guiding Spirit of all things,\nwe shall obtain peace in ourselves, and may hope to be used for purposes\nbeyond what we can ask or think. This kind of service is what, in its\nseveral degrees, will be recognised by the Master as \u201cfaithful\u201d; and it\nis by being faithful in a few things that hereafter we shall be found\nworthy of many things, and shall enter into the joy of our Lord.\n\nBy the Holy Spirit is meant the living and immanent Deity at work in the\nconsciousness and experience of mankind,\u2014the guider of human history,\nthe comforter of human sorrow, the revealer of truth, the inspirer of\nfaith and hope and love, the producer of life and joy and beauty, the\nsustainer and enricher of existence, the Impersonation of the Grace of\nGod.\n\nThis mighty theme has been treated, in an initial manner, in connexion\nwith Clause XIII.\n\nSupplementary questions will be asked concerning other terms in the\nthird paragraph; but as to the phrase with which the Creed concludes\u2014the\nPeace of God,\u2014its meaning, we are well assured, surpasses understanding,\nand can be felt only by experience; hence no supplementary question is\nasked concerning that phrase.\n\n------------------------------------------------------------------------\n\n\n\n\n XVI\n\n THE LIFE ETERNAL\n\n\n _Q. 16.\u00a0\u00a0What do you mean by the Life Eternal?_\n\n _A._ I mean that, whereas our terrestrial existence is\n temporary, our real existence continues without ceasing, in\n either a higher or a lower form, according to our use of\n opportunities and means of grace; and that the fulness of\n Life ultimately attainable represents a growing perfection\n at present inconceivable by us.\n\n\n\n\n * * * * *\n\n\n CLAUSE XVI\n\nContinuity of existence, without break or interruption, is the\nfundamental idea that needs inculcation, not only among children but\namong ignorant people generally. And the survival, from savage times, of\nan inclination to associate a full measure of departed personality with\nthe discarded and decomposing bodily remnant,\u2014under the impression that\nit will awake and live again at some future day,\u2014should be steadily\ndiscouraged. The idea of bodily resurrection, in this physical sense, is\nresponsible for much superstition and for some ecclesiastical abuses.\n\nA nearer approach to the truth may be expressed thus:\u2014\n\nTerrestrial existence is dependent for its continuance on a certain\narrangement of material particles belonging to the earth, which are\ngradually collected and built up into the complex and constantly\nchanging structure called a body. The correspondence or connection\nbetween matter and spirit, as thus exhibited, is common to every form of\nlife in some degree, and is probably a symbol or sample of something\npermanently true; so that a double aspect of every fundamental existence\nis likely always to continue. But identity of person in no way depends\nupon identity of particles: the particles are frequently changed and the\nold ones discarded.\n\nThe term \u201cbody\u201d should be explained and emphasised, as connoting\nanything which is able to manifest feelings, emotions, and thoughts, and\nat the same time to operate efficiently on its environment. The\ntemporary character of the present human body should be admitted for\npurposes of religion; it usefully and truthfully displays the incarnate\npart of us during the brief episode of terrestrial life, and when it has\nserved its turn it is left behind, its particles being discarded and\ndispersed. Hereafter\u2014we are taught\u2014an equally efficient vehicle of\nmanifestation, similarly appropriate to our new environment, will not be\nlacking; this at present unknown and hypothetical entity is spoken of as\n\u201ca spiritual body,\u201d and represents the serious idea underlying crude\npopular notions about bodily resurrection.\n\nThe _ego_ has been likened to a ripple raised by wind upon water,\ndisplaying in visible form the motion and influence of the operating\nbreath, without being permanently differentiated from the vast whole, of\nwhich each ripple is a temporarily individualised portion:\nindividualised, yet not isolated from others, but connected with them by\nthe ocean, of whose immensity it may be supposed for poetic purposes\ngradually to become aware:\u2014\n\n \u201cBut that one ripple on the boundless deep\n Feels that the deep is boundless, and itself\n For ever changing form, but evermore\n One with the boundless motion of the deep.\u201d\n\nThere is much to be said for some form of doctrine of a common\npsychological basis or union of minds\u2014some kind of Anima Mundi, some\nWorld-Mind, of which we are all fragments, and to which all knowledge is\nin a manner accessible; but the analogy of ocean ripples or icebergs\nneed not be pressed to support the idea of a cessation of individual\nexistence, when a given ripple or a given iceberg subsides. All\nanalogies fail at some point. The ocean analogy happens to suggest\nindistinguishable absorption, or Nirvana, but others do not. The parts\nof a jelly are linked together and vibrate as a whole, but each little\nsac of fluid is partitioned off as an individual entity; in touch with\nall the rest, but with a texture and a colour of its own.\n\nContinued personality, persistent individual existence, cannot be\npredicated of things which do not possess personality or individuality\nor character: but, to things which do possess these attributes,\ncontinuity and persistence not only may, but must, apply; unless we are\nto suppose that actual existence suddenly ceases. There must be a\nconservation of character; notwithstanding the admitted return of the\nindividual to a central store or larger self, from which a portion was\ndifferentiated and individualised for the brief period during which the\nplanet performs some seventy of its innumerable journeys round the sun.\nAbsorption in original source may mask, but need not destroy, identity.\n\nEven so a villager, picked out as a recruit and sent to the seat of war,\nmay serve his country, may gain experience, acquire a soul and a width\nof horizon such as he had not dreamt of; and when he returns, after the\nwar is over, may be merged as before in his native village. But the\nvillage is the richer for his presence, and his individuality or\npersonality is not really lost; though to the eye of the world, which\nhas no further need for it, it has practically ceased to be.\n\nThe character and experience gained by us during our brief association\nwith the matter of this planet, become our possession henceforth for\never. We cannot shake ourselves free of them, even if we would: the\nenlargement of ideas, the growth in knowledge, the acquisition of\nfriendships, the skill and power and serviceableness attained by us\nthrough this strange experience of incarnation, all persist as part and\nparcel of our larger self; and so do the memories of failure, of shame,\nof cruelty, of sin, which we have acquired here. To glory in these last\nthings is damnation: the best that they can bring to us is pain and\nundying remorse\u2014their worm dieth not and the fire is not quenched. There\nis no way out, save by the way of mercy and grace; whereby we are\nassured that at last, in the long last, we may ultimately attain to\npardon and peace.\n\nThe class of things which is certainly not persistent, but must\nindubitably be left behind us for ever, is the weird collection of\ntreasures for which most of us work so hard: scorning delights and\nliving laborious days for their acquisition.\n\nIn this blind and mistaken struggle\u2014a struggle which in the present\ncondition of society seems so unavoidable, even so meritorious, but\nwhich in a reformed society will be looked back upon as at something\nakin to lunacy\u2014we do not even make to ourselves friends of the mammon of\nunrighteousness. Its mottoes are \u201ceach for himself\u201d and \u201cv\u00e6 victis.\u201d\nFortunately very few of the human race wholly succumb to this\ntemptation; nearly all reserve great regions of their lives where\nkindness and friendliness and affection reign, and try to check the evil\nresults of their worser or self-directed efforts by charitable doles.\n\nIn a more ideal state of society there would be no need either of the\npoison or of its antidote.\n\nTo bring about such an ideal state of society is the end and aim of\nPolitics, and of all movements for social reform. Efforts in these\ndirections are the most serious things in life, and may be the most\nfruitful in vital results: since few individuals are strong enough\nto withstand the pressure and tendency of their social surroundings.\nOnly a few can rise superior to them, only a few sink far beneath\nthem; the majority drift with the crowd and become\u2014too many at\npresent\u2014irretrievably injured by the base and ugly conditions among\nwhich their lives are cast.\n\nAt present, for the majority of Englishmen, life is liable to be\ndamaging and deleterious: initial weakness of character, so far from\nbeing strengthened and helped by the combined force of society, is\nhindered and enfeebled thereby,\u2014a disastrous and disquieting condition\nof things. But when the efforts of self-sacrificing and laborious\nstatesmen, Ministers in the highest sense (Mark x. 43),\u2014when these\nefforts at cultivation bear fruit,\u2014then, notwithstanding individual\nlapses here and there, society at large will be indistinguishable from a\nhuman branch of the Communion of Saints. Then will feeble impulses\ntowards virtue be fostered and encouraged; the bruised reed will no\nlonger be broken and trampled in the mire.\n\nThe Life Eternal in its fullest sense must be entered upon here and now.\nThe emphasis is on the word _Life_, without reference to time. \u201cI am\ncome that ye might have Life.\u201d Life of a far higher kind than any we yet\nknow is attainable by the human race on this planet. It rests largely\nwith ourselves. The outlook was never brighter than it is to-day; many\nworkers and thinkers are making ready the way for a Second Advent,\u2014a\nreincarnation of the Logos in the heart of all men; the heralds are\nalready attuning their songs for a reign of brotherly love; already\nthere are \u201csigns of his coming and sounds of his feet\u201d; and upon our\nterrestrial activity the date of this Advent depends.\n\n------------------------------------------------------------------------\n\n\n\n\n XVII\n\n THE COMMUNION OF SAINTS\n\n\n _Q. 17.\u00a0\u00a0What is the significance of the \u201cCommunion of\n Saints\u201d?_\n\n _A._ Higher and holier beings must possess, in fuller\n fruition, those privileges of communion which are already\n foreshadowed by our own faculties of language, of sympathy,\n and of mutual aid; and as we find that man\u2019s power of\n friendly help is not confined to his fellows, but extends to\n other animals, so may we conceive ourselves part of a mighty\n Fellowship of love and service.\n\n\n\n\n * * * * *\n\n\n CLAUSE XVII\n\nHere is opened up a great subject on which much remains to be\ndiscovered. It is probable that the action of the Deity throughout the\nUniverse is always conducted through intermediaries and agents. In all\ncases that we can examine, it is so; and this is one of the many\nmeanings of \u201cImmanence.\u201d\n\nHumanity is the most prominent, to us, among Divine agencies, and though\nit is probably only an infinitesimal fraction of the whole, yet it can\nbe studied as a sample. Experience shows us that human beings have\nfeelings of sympathy, pity, and love, and can be moved to act in certain\nways by persistent urging and by definite requests. There is no reason\nto suppose that this faculty of hearing and answering is limited to our\nown comparatively lowly stage of existence. Man may be regarded as a\ngerm or indication of far more powerful agencies, of which at present we\nknow very little.\n\nThe faculty of communion familiarly possessed by man is not likely to be\nexhaustive of all possible methods of mental and spiritual intercourse;\nand, in the undeveloped power of telepathy, we have an indication of a\nmode apparently not dependent on the machinery of physical processes,\nand not necessarily limited to intelligences inhabiting the surface of a\nplanet. Why associate mind only with the surface of a mass of matter?\nEnthusiasts hope some day to be able to communicate with people on Mars,\nbut there may be intelligences far more accessible to us than those\nremote and hypothetical denizens of another world. The immanent Spirit\nof nature is likely to individualise and personify itself in ways\nmysterious and unknown: all manner of possibilities lie open to our\nstudy and examination; and\u2014until we have scrutinised the evidence, and\nthought long and deeply on the subject\u2014our negative opinion, based upon\nlong habit and tradition, must not be allowed undue weight. It must be\nremembered that the above is speculation, not knowledge; yet something\nlike it has received the sanction of great philosophers. Here is an\nexclamation of Hegel:\u2014\n\n\u201cWe do not mean to be behind; our watchword shall be Reason and Freedom,\nand our rallying ground the Invisible Church.\u201d\n\nSo far our eyes are open to perceive only the assiduous operations of\nman; and any supposed influence of other agencies we regard with\nsuspicion and mistrust. Some are inclined to think that man is solitary\nin the universe, the highest of created things; without equal, without\nsuperior, without companionship; alone with his indomitable soul amid\nscenes of unspeakable grandeur and awe; alone with his brethren in a\nuniverse wherein no spark of feeling, no gleam of intelligence, can be\naroused by his unuttered longings, no echo of sympathy can respond to\nhis bewildered need.\n\nYet that is not the feeling which arises during spells of lonely\ncommunion with nature, on rock or sea or trackless waste. At these\nmoments comes a sense of Presence, such as Wordsworth felt at Tintern,\nor Byron when he wrote:\n\n \u201cThen stirs the feeling infinite, so felt\n In solitude, where we are _least_ alone.\u201d\n\nUntil our senses are opened more widely, scepticism concerning spiritual\nbeings, as intermediate links with absolute Deity, may be our safest\nattitude, for ignorance is better than superstition; but the seers of\nthe human race have surmised that as denizens of a higher universe we\nare far from lonely, that it is only our limited perception that is at\nfault, and that to clearer eyes the whole of nature is transfused with\nspirit: \u1f21 \u03c6\u03c5\u03c7\u1f74 \u03c4\u1ff7 \u1f45\u03bb\u1ff3 \u03bc\u03ad\u03bc\u03b9\u03f0\u03c4\u03b1\u03b9,\n\n \u201cWhose dwelling is the light of setting suns,\n And the round ocean and the living air,\n And the blue sky, and in the mind of man.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n XVIII\n\n MYSTIC COMMUNION OR PRAYER\n\n\n _Q. 18.\u00a0\u00a0What do you understand by prayer?_\n\n _A._ I understand that when our spirits are attuned to the\n Spirit of Righteousness, our hopes and aspirations exert an\n influence far beyond their conscious range, and in a true\n sense bring us into communion with our Heavenly Father. This\n power of filial communion is called prayer; it is an\n attitude of mingled worship and supplication; we offer\n petitions in a spirit of trust and submission, and endeavour\n to realise the Divine attributes, with the help and example\n of Christ.\n\n\n\n\n * * * * *\n\n\n CLAUSE XVIII\n\nIn prayer we come into close communion with a Higher than we know, and\nseek to contemplate Divine perfection. Its climax and consummation is\nattained when we realise the universal Permeance, the entire Goodness,\nand the Fatherly Love, of the Divine Being. Through prayer we admit our\ndependence on a Higher Power, for existence and health and everything we\npossess; we are encouraged to ask for whatever we need, as children ask\nparents; and we inevitably cry for mercy and comfort in times of\ntribulation and anguish.\n\nThe spirit of simple supplication may desire chiefly\u2014\n\n 1. Insight and receptiveness to truth and knowledge.\n\n 2. Help and guidance in the practical management of\n life.\n\n 3. Ability and willingness to follow the light\n whithersoever it leads.\n\nBut provided we ask in a right spirit, it is not necessary to be\nspecially careful concerning the kind of things asked for; nor need we\nin all cases attempt to decide how far their attainment is possible or\nnot. In such matters we may admit our ignorance. What is important is\nthat we should apply our own efforts towards the fulfilment of our\npetition, and not be satisfied with wishes alone. Everything\naccomplished has to be done by actual work and activity of some kind,\nand it is unreasonable to expect the rest of the universe to take\ntrouble on our behalf while we ourselves are supine. Certain material\nmeans are within our control: these should be fully employed, in the\nlight of the best knowledge of the time.\n\nThe highest type of prayer has for its object not any material benefit,\nbeyond those necessary for our activity and usefulness, but the\nenlightenment and amendment of our wills, the elevation of all humanity,\nand the coming of the Kingdom.\n\n------------------------------------------------------------------------\n\n\n\n\n XIX\n\n THE LORD\u2019S PRAYER\n\n\n _Q._ _Rehearse the prayer taught us by Jesus._\n\n _A._\n\n OUR FATHER WHICH ART IN HEAVEN,\n HALLOWED BE THY NAME.\n THY KINGDOM COME.\n THY WILL BE DONE IN EARTH, AS IT IS IN HEAVEN.\n GIVE US THIS DAY OUR DAILY BREAD.\n AND FORGIVE US OUR TRESPASSES,\n AS WE FORGIVE THEM THAT TRESPASS AGAINST US.\n AND LEAD US NOT INTO TEMPTATION; BUT DELIVER US FROM EVIL:\n FOR THINE IS THE KINGDOM,\n AND THE POWER,\n AND THE GLORY,\n FOR EVER.\n\n\n\n\n * * * * *\n\n\n CLAUSE XIX\n\n _Q. 19. Explain the purport of this prayer._\n\n _A._ We first attune our spirit to consciousness of the\n Divine Fatherhood; trying to realise His infinite holiness\n as well as His loving-kindness, desiring that everything\n alien to His will should cease in our hearts and in the\n world, and longing for the establishment of the Kingdom of\n Heaven. Then we ask for the supply of the ordinary needs\n of existence, and for the forgiveness of our sins and\n shortcomings as we pardon those who have hurt us. We pray\n to be kept from evil influences, and to be protected when\n they attack us. Finally, we repose in the might, majesty,\n and dominion of the Eternal Goodness.\n\n\n\n\n------------------------------------------------------------------------\n\n\n\n\n XX\n\n THE KINGDOM OF HEAVEN\n\n\n _Q. 20.\u00a0\u00a0What is meant by the Kingdom of Heaven?_\n\n _A._ The Kingdom of Heaven is the central feature of\n practical Christianity. It represents a harmonious condition\n in which the Divine Will is perfectly obeyed; it signifies\n the highest state of existence, both individual and social,\n which we can conceive. Our whole effort should, directly or\n indirectly, make ready its way,\u2014in our hearts, in our lives,\n and in the lives of others. It is the ideal state of society\n towards which Reformers are striving; it is the ideal of\n conscious existence towards which Saints aim.\n\n\n\n\n * * * * *\n\n\n CLAUSE XX\n\nThis mighty ideal has many aspects. It has been typified as the pearl of\ngreat price, for which all other possessions may well be sacrificed: in\ngerm it is as leaven, or as growing seed. It will come sooner than is\nexpected, though for a time longer there must be tares among the wheat:\nfor a time longer there shall be last and first, and a striving to be\ngreatest, and a laying up of earthly treasure, and wars and divisions;\nbut only for a time,\u2014the spirit of service is growing, and the childlike\nspirit will overcome:\n\n\u201cFear not, little flock; for it is your Father\u2019s good pleasure to give\nyou the Kingdom.\u201d\n\nWhen realised, it will conduce to universal love and brotherhood; it is\nthe reign of Christ\u2019s spirit in the hearts of all men; it is accordingly\nspoken of as the second Advent, and its herald song is still, Peace on\nearth, goodwill among men. Wherever perfect love and willing service\nexist, there already is the Kingdom.\n\nWe have to realise that the Will of God is to be done on earth, that the\nKingdom of Heaven is to be a present Kingdom, here and now, not\nrelegated indefinitely to the future. Our life is not in the future, but\nin the present, and it will always be in the present: it is in our life\nthat we have to apply our beliefs, utilise our talents, and bring forth\nfruit. The Kingdom of Heaven is not only at hand, it is potentially in\nour midst, and may be actually within us. These are its two chief\naspects, the social, and the individual. The ideal is to be made real,\nin each and in all: nothing is too good to be true: each soul is to\nattain its highest aim: the world is to be transfigured and transformed.\n\nThe above formula must not be supposed to exhaust the meaning of the\ngreat Phrase, which many parables have still only partially explained,\nbut it is a part of its meaning. And the strange thing is that the\nworld, with all its competition, wrestling and contending amid unheeded\ncalls to order, is really working towards that goal. No other ending is\npossible in the long run, though it has been long delayed. It is the\ncondition towards which the whole of humanity, each individual man, as\nwell as the race, is blindly and unconsciously struggling;\n\n \u201cTheir prejudice and fears and cares and doubts\n All with a touch of nobleness; despite\n Their error, upward tending all, though weak,\n Like plants in mines which never saw the sun,\n But dream of him and guess where he may be,\n And do their best to climb and get to him.\u201d\n\nThe daily toil, in city office, in factory, in ship, in mine, in home,\nis really a struggle for Life, for freedom, for joy, for something wider\nand better than we at present know, for pleasures that satisfy and do\nnot pall. We needs must love the highest when we see it, but as yet we\ndo not see it: so we are working in the dark, and the best of us try\nhard to do our duty. The end is unrecognised, the means may be mistaken,\nbut the energy is there; and the race as well as the individual is\ninstinctively working out its destiny;\u2014thwarting itself constantly by\nmisdirected endeavour, yet constantly striving for self-development and\nenlargement, for progress and happiness. And this is true even when the\nmain idea of enlargement is the amassing of money in unwieldy heaps,\nwhen happiness is sought in an exaltation of imagination by deleterious\ndrugs, or when progress is thought to consist in the slaughter and\nimpoverishment of opponents who might be our auxiliaries and allies.\n\nIf our vision could be cleared, and the aim of human effort could be\nchanged, the earth would put on a new complexion; we should no longer be\ntempted to think of humanity as of an ancient and effete and played-out\nproduct of evolution,\u2014we the latest-born and most youthful of all the\ncreatures on the planet,\u2014but should regard everything with the eye of\nhope, as of one new born, with senses quickened to perceive joys and\nbeauties hitherto undreamt of.\n\nThat is the meaning of Regeneration or new birth: it must be like an\nawakening out of trance. At present we are as if subject to a dream\nillusion, in a slumber which we are unable to throw off. Revelation\nafter revelation has come to us, but our senses are deadened and we will\nnot hear, our hands are full of clay, we have no grasp for ideals, we\nare mistaking appearance for reality. But the time for awakening must be\ndrawing nigh\u2014the time when again it may be said: \u201cThe people that walked\nin darkness have seen a great light: they that dwell in the land of the\nshadow of death, upon them hath the light shined.\u201d\n\nMeanwhile our seers depict man\u2019s half-hoping half-despairing attitude,\nnot so much as a striving, as a waiting:\u2014the striving is obvious, but\nthe unconscious waiting is what they detect\u2014waiting as it were for the\narrival of a new sense, a new perception of the value of life:\u2014\n\n \u201cAnd we, the poor earth\u2019s dying race, and yet\n No phantoms, watching from a phantom shore\n Await the last and largest sense to make\n The phantom walls of this illusion fade,\n And show us that the world is wholly fair.\u201d\n\n------------------------------------------------------------------------\n\n\n\n\n THE CLAUSES OF THE CATECHISM REPEATED\n\n\n\n\n------------------------------------------------------------------------\n\n THE CATECHISM\n\n\n_Q. 1.\u00a0\u00a0What are you?_\n\n_A._ I am a being alive and conscious upon this earth, a descendant of\nancestors who rose by gradual processes from lower forms of animal life,\nand with struggle and suffering became man.\n\n\n_Q. 2.\u00a0\u00a0What, then, may be meant by the Fall of man?_\n\n_A._ At a certain stage of development man became conscious of a\ndifference between right and wrong, so that thereafter, when his actions\nfell below a normal standard of conduct, he felt ashamed and sinful. He\nthus lost his animal innocency, and entered on a long period of human\neffort and failure; nevertheless, the consciousness of degradation\nmarked a rise in the scale of existence.\n\n\n_Q. 3.\u00a0\u00a0What is the distinctive character of manhood?_\n\n_A._ The distinctive character of man is that he has a sense of\nresponsibility for his acts, having acquired the power of choosing\nbetween good and evil, with freedom to obey one motive rather than\nanother. Creatures far below the human level are irresponsible; they\nfeel no shame and suffer no remorse; they are said to have no\nconscience.\n\n\n_Q. 4.\u00a0\u00a0What is the duty of man?_\n\n_A._ To assist his fellows, to develop his own higher self, to strive\ntowards good in every way open to his powers, and generally to seek to\nknow the laws of Nature and to obey the will of God; in whose service\nalone can be found that harmonious exercise of the faculties which is\nidentical with perfect freedom.\n\n\n_Q. 5.\u00a0\u00a0What is meant by good and evil?_\n\n_A._ Good is that which promotes development, and is in harmony with the\nwill of God. It is akin to health and beauty and happiness.\n\nEvil is that which retards or frustrates development, and injures some\npart of the universe. It is akin to disease and ugliness and misery.\n\n\n_Q. 6.\u00a0\u00a0How does man know good from evil?_\n\n_A._ His own nature, when uncorrupted by greed, is sufficiently in\nharmony with the rest of the universe to enable him to be well aware in\ngeneral of what is a help or a hindrance to the guiding Spirit, of which\nhe himself is a real and effective portion.\n\n\n_Q. 7.\u00a0\u00a0How comes it that evil exists?_\n\n_A._ Evil is not an absolute thing, but has reference to a standard of\nattainment. The possibility of evil is the necessary consequence of a\nrise in the scale of moral existence; just as an organism whose normal\ntemperature is far above \u201cabsolute zero\u201d is necessarily liable to\ndamaging and deadly cold. But cold is not in itself a positive or\ncreated thing.\n\n\n_Q. 8.\u00a0\u00a0What is sin?_\n\n_A._ Sin is the deliberate and wilful act of a free agent who sees the\nbetter and chooses the worse, and thereby acts injuriously to himself\nand others. The root sin is selfishness, whereby needless trouble and\npain are inflicted on others; when fully developed it involves moral\nsuicide.\n\n\n_Q. 9.\u00a0\u00a0Are there beings lower in the scale of existence than man?_\n\n_A._ Yes, multitudes. In every part of the earth where life is possible,\nthere we find it developed. Life exists in every variety of animal, in\nearth and air and sea, and in every species of plant.\n\n\n_Q. 10.\u00a0\u00a0Are there any beings higher in the scale of existence than\nman?_\n\n_A._ Man is the highest of the dwellers on the planet earth, but the\nearth is only one of many planets warmed by the sun, and the sun is only\none of a myriad of similar suns, which are so far off that we barely see\nthem and group them indiscriminately as \u201cstars.\u201d We may reasonably\nconjecture that in some of the innumerable worlds circling round those\ndistant suns there must be beings far higher in the scale of existence\nthan ourselves; indeed, we have no knowledge which enables us to assert\nthe absence of intelligence anywhere.\n\n\n_Q. 11.\u00a0\u00a0What caused and what maintains existence?_\n\n_A._ Of our own knowledge we are unable to realise the meaning of\norigination or of maintenance; all that we ourselves can accomplish in\nthe physical world is to move things into desired positions, and leave\nthem to act on each other. Nevertheless our effective movements are\ninspired by thought, and so we conceive that Intelligence is immanent in\nall the processes of nature; for they are not random and purposeless,\nbut organised and beautiful.\n\n\n_Q. 12.\u00a0\u00a0What is to be said of man\u2019s higher faculties?_\n\n_A._ The faculties and achievements of the highest among mankind\u2014in Art,\nin Science, in Philosophy, and in Religion\u2014are not explicable as an\noutcome of a struggle for existence. Something more than mere life is\npossessed by us\u2014something represented by the words \u201cmind\u201d and \u201csoul\u201d and\n\u201cspirit.\u201d On one side we are members of the animal kingdom; on another\nwe are associates in a loftier type of existence, and are linked with\nthe Divine.\n\n\n_Q. 13.\u00a0\u00a0Is man helped in his struggle upward?_\n\n_A._ There is a Power in the Universe vastly beyond our comprehension;\nand we trust and believe that it is a Good and Loving Power, able and\nwilling to help us and all creatures, and to guide us wisely, without\ndetriment to our incipient freedom. This Loving-kindness continually\nsurrounds us; in it we live and have our real being; it is the\nmainspring of joy and love and beauty, and we call it the Grace of God.\nIt sustains and enriches all worlds, and may take a multiplicity of\nforms, but it was specially manifested to dwellers on this planet in the\nLife of Jesus Christ, through whose spirit and living influence the race\nof man may hope to rise to heights at present inaccessible.\n\n\n_Q. 14.\u00a0\u00a0How may we become informed concerning things too high for our\nown knowledge?_\n\n_A._ We should strive to learn from the great teachers, the prophets and\npoets and saints of the human race, and should seek to know and to\ninterpret their inspired writings.\n\n\n_Q. 15.\u00a0\u00a0What, then, do you reverently believe can be deduced from a\nstudy of the records and traditions of the past in the light of the\npresent?_\n\n_A._ I believe in one Infinite and Eternal Being, a guiding and loving\nFather, in whom all things consist.\n\nI believe that the Divine Nature is specially revealed to man through\nJesus Christ our Lord, who lived and taught and suffered in Palestine\n1900 years ago, and has since been worshipped by the Christian Church as\nthe immortal Son of God, the Saviour of the world.\n\nI believe that the Holy Spirit is ever ready to help us along the Way\ntowards Goodness and Truth; that prayer is a means of communion between\nman and God; and that it is our privilege through faithful service to\nenter into the Life Eternal, the Communion of Saints, and the Peace of\nGod.\n\n\n_Q. 16.\u00a0\u00a0What do you mean by the Life Eternal?_\n\n_A._ I mean that whereas our terrestrial existence is temporary, our\nreal existence continues without ceasing, in either a higher or a lower\nform, according to our use of opportunities and means of grace; and that\nthe fulness of Life ultimately attainable represents a growing\nperfection at present inconceivable by us.\n\n\n_Q. 17.\u00a0\u00a0What is the significance of \u201cthe Communion of Saints\u201d?_\n\n_A._ Higher and holier beings must possess, in fuller fruition, those\nprivileges of communion which are already foreshadowed by our own\nfaculties of language, of sympathy, and of mutual aid; and as we know\nthat man\u2019s power of friendly help is not confined to his fellows, but\nextends to other animals, so may we conceive ourselves part of a mighty\nFellowship of love and service.\n\n\n_Q. 18.\u00a0\u00a0What do you understand by prayer?_\n\n_A._ I understand that when our spirits are attuned to the Spirit of\nRighteousness, our hopes and aspirations exert an influence far beyond\ntheir conscious range, and in a true sense bring us into communion with\nour Heavenly Father. This power of filial communion is called prayer; it\nis an attitude of mingled worship and supplication; we offer petitions\nin a spirit of trust and submission, and endeavour to realise the Divine\nattributes, with the help and example of Christ.\n\n\n_Q.\u00a0\u00a0Rehearse the prayer taught us by Jesus._\n\n_A._ Our Father, etc.\n\n_Q. 19.\u00a0\u00a0Explain the clauses of this prayer._\n\n_A._ We first attune our spirit to consciousness of the Divine\nFatherhood; trying to realise His infinite holiness as well as His\nloving-kindness, desiring that everything alien to His will should cease\nin our hearts and in the world, and longing for the establishment of the\nKingdom of Heaven. Then we ask for the supply of the ordinary needs of\nexistence, and for the forgiveness of our sins and shortcomings as we\npardon those who have hurt us. We pray to be kept from evil influences,\nand to be protected when they attack us. Finally, we repose in the\nmight, majesty, and dominion of the Eternal Goodness.\n\n\n_Q. 20.\u00a0\u00a0What is meant by the Kingdom of Heaven?_\n\n_A._ The Kingdom of Heaven is the central feature of practical\nChristianity. It represents a harmonious condition in which the Divine\nWill is perfectly obeyed; it signifies the highest state of existence,\nboth individual and social, which we can conceive. Our whole effort\nshould, directly or indirectly, make ready its way,\u2014in our hearts, in\nour lives, and in the lives of others. It is the ideal state of society\ntowards which Reformers are striving; it is the ideal of conscious\nexistence towards which Saints aim.\n\n------------------------------------------------------------------------\n\n _Printed by_\n MORRISON & GIBB LIMITED\n _Edinburgh_\n\n------------------------------------------------------------------------\n\n Works by Sir Oliver Lodge\n\n\n ELEMENTARY MECHANICS\n \u00a0\u00a0\u00a0\u00a0\u00a0A text-book for Schools and Matriculation Candidates.\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (Chambers.)\u00a0\u00a0 4s. 6d.\u00a0\u00a0 Net price, 3s. 5d.\n\n MODERN VIEWS OF ELECTRICITY\n \u00a0\u00a0\u00a0\u00a0\u00a0A well-known exposition of fundamental electrical principles.\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0New Edition, 1907.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Macmillan.) 6s.\n\n LIGHTNING CONDUCTORS AND LIGHTNING GUARDS\n \u00a0\u00a0\u00a0\u00a0\u00a0A technical treatise on electric waves and discharges generally,\n \u00a0\u00a0 for Architects, Electrical Engineers, and Physicists. 1892.\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Whittaker & Co.) 15s. Net price, 11s. 3d.\n\n SIGNALLING THROUGH SPACE WITHOUT WIRES\n \u00a0\u00a0\u00a0\u00a0\u00a0First published in 1894 under the title \u201cThe Work of Hertz\n \u00a0\u00a0\u00a0and his Successors\u201d; being a pioneer treatise on what has\n \u00a0\u00a0\u00a0become Wireless Telegraphy.\u00a0\u00a0\u00a0\u00a0(Electrician Co.) 5s. net.\n\n PIONEERS OF SCIENCE\n \u00a0\u00a0\u00a0\u00a0\u00a0A course of popular lectures on Astronomical biography,\n \u00a0\u00a0\u00a0being sketches of the lives of the famous Astronomers and\n \u00a0\u00a0\u00a0their work, with numerous illustrations.\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Macmillan.) 6s. Net price, 4s. 6d.\n\n SCHOOL TEACHING AND SCHOOL REFORM\n \u00a0\u00a0\u00a0\u00a0\u00a0A course of lectures delivered in Birmingham to Teachers.\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a01905. (Williams & Norgate.) 3s. Net price, 2s. 3d.\n\n EASY MATHEMATICS; CHIEFLY ARITHMETIC\n \u00a0\u00a0\u00a0\u00a0\u00a0Being a collection of hints to teachers, parents, self-taught\n \u00a0\u00a0\u00a0students, and adults, and containing a summary or indication\n \u00a0\u00a0\u00a0of most things in Elementary Mathematics useful to be\u00a0\u00a0known.\n \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a01905. \u00a0(Macmillan.) \u00a0\u00a04s. 6d. \u00a0\u00a0Net price, 3s. 5d.\n\n LIFE AND MATTER\n \u00a0\u00a0\u00a0\u00a0\u00a0A discussion of the scientific foundations of religion; being\n \u00a0\u00a0\u00a0an answer to Haeckel, and a speculation concerning the\n \u00a0\u00a0\u00a0meaning of Life. 1905. (Williams & Norgate.) 2s. 6d. net.\n\n MODERN VIEWS ON MATTER\n \u00a0\u00a0\u00a0\u00a0\u00a0Being the Romanes Lecture to the University of Oxford,\n \u00a0\u00a0\u00a0delivered in 1903, on the new discoveries in electricity in\n \u00a0\u00a0\u00a0connection with Radium and other such phenomena. A\n \u00a0\u00a0\u00a0pamphlet. (Clarendon Press.) (_Third Edition_) 1s. net.\n\n ELECTRONS, or the nature and properties of Negative Electricity.\n \u00a0\u00a0\u00a0\u00a0\u00a0A treatise on the most recent discoveries in the pure science\n \u00a0\u00a0\u00a0of Electricity. 1906. (George Bell & Sons.) 6s. net.\n\n THE SUBSTANCE OF FAITH ALLIED WITH SCIENCE\n \u00a0\u00a0\u00a0\u00a0\u00a0A Catechism for Parents and Teachers. (Methuen & Co.)\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a01907. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a02s. net.\n\n MINOR PUBLICATIONS\n\n\n COMPETITION _VERSUS_ CO-OPERATION\n \u00a0\u00a0\u00a0\u00a0\u00a0Fly-sheet of a Discourse delivered in Liverpool about 1890.\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Fabian Soc.)\u00a0\u00a0\u00a0\u00a0\u00a0 One Penny.\n\n MACEDONIA AND THE PROBLEM OF THE NEAR EAST\n \u00a0\u00a0\u00a0\u00a0(Published by Cornish Brothers, 1903)\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0An Address at a Birmingham Town\u2019s Meeting.\u00a0\u00a0\u00a0Sixpence.\n\n PUBLIC SERVICE VERSUS PRIVATE EXPENDITURE\n \u00a0\u00a0\u00a0\u00a0\u00a0A pamphlet reporting an Address to the Order of Foresters,\n \u00a0\u00a0\u00a0given in Birmingham Town Hall on Sunday, 9th October\n \u00a0\u00a0\u00a0\u00a0\u00a01904. (Printed by Fabian Soc.) \u00a0\u00a0\u00a0\u00a0\u00a0One Penny.\n\n SCIENCE AND RELIGION\n \u00a0\u00a0\u00a0\u00a0\u00a0A shorthand report or a Discourse given to young men in\u00a0the City\n \u00a0\u00a0\u00a0Temple. 1905. (Christian Commonwealth Co.)\u00a0\u00a0\u00a0\u00a0\u00a0Threepence.\n\n SOME SOCIAL REFORMS.\n \u00a0\u00a0\u00a0\u00a0\u00a0A Presidential Address to the Social and Political Education\n \u00a0\u00a0\u00a0League, at Univ. Coll., London. May 1905. (Murby & Co.)\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Threepence.\n\n WORK AND LIFE. An Address to the Workers\u2019 Educational Association.\n \u00a0\u00a0\u00a0Sept. 1906. (H. Marshall & Son.)\u00a0\u00a0\u00a0\u00a0\u00a0One Penny.\n\n------------------------------------------------------------------------\n\n A CATALOGUE OF BOOKS\n PUBLISHED BY METHUEN\n AND COMPANY: LONDON\n 36 ESSEX STREET\n W.C.\n\n CONTENTS\n\n PAGE\n General Literature, II-XX\n Ancient Cities, XX\n Antiquary\u2019s Books, XX\n Arden Shakespeare, XX\n Beginner\u2019s Books, XXI\n Business Books, XXI\n Byzantine Texts, XXI\n Churchman\u2019s Bible, XXII\n Churchman\u2019s Library, XXII\n Classical Translations, XXII\n Classics of Art, XXIII\n Commercial Series, XXIII\n Connoisseur\u2019s Library, XXIII\n Library of Devotion, XXIII\n Illustrated Pocket Library of Plain and Coloured Books, XXIV\n Junior Examination Series, XXV\n Junior School-Books, XXVI\n Leaders of Religion, XXVI\n Little Blue Books, XXVI\n Little Books on Art, XXVI\n Little Galleries, XXVII\n Little Guides, XXVII\n Little Library, XXVII\n Little Quarto Shakespeare, XXIX\n Miniature Library, XXIX\n Oxford Biographies, XXIX\n School Examination Series, XXIX\n School Histories, XXX\n Textbooks of Science, XXX\n Simplified French Texts, XXX\n Standard Library, XXX\n Textbooks of Technology, XXXI\n Handbooks of Theology, XXXI\n Westminster Commentaries, XXXII\n\n Fiction, XXXII-XXXVII\n The Shilling Novels, XXXVII\n Books for Boys and Girls, XXXIX\n Novels of Alexandre Dumas, XXXIX\n Methuen\u2019s Sixpenny Books, XXXIX\n\n\n MARCH 1907\n\n\n------------------------------------------------------------------------\n\n A CATALOGUE OF\n MESSRS. METHUEN\u2019S\n PUBLICATIONS\n\n Colonial Editions are published of all Messrs. METHUEN\u2019S\n Novels at a price above 2_s._ 6_d._, and similar editions\n are General Literature. These are marked in the Catalogue.\n Colonial editions are only for circulation in the British\n Colonies and India.\n\n I.P.L. represents Illustrated Pocket Library.\n\n PART I.\u2014\u2014GENERAL LITERATURE\n\n=Abbot (Jacob).= See Little Blue Books.\n\n=Abbott (J. H. M.).= Author of \u2018Tommy Cornstalk.\u2019 AN OUTLANDER IN\n ENGLAND: BEING SOME IMPRESSIONS OF AN AUSTRALIAN ABROAD. _Second\n Edition. Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Acatos (M. J.).= See Junior School Books.\n\n=Adams (Frank).= JACK SPRATT. With 24 Coloured Pictures. _Super Royal\n 16mo._ 2_s._\n\n=Adeney (W. F.)=, M.A. See Bennett and Adeney.\n\n=\u00c6schylus.= See Classical Translations.\n\n=\u00c6sop.= See I.P.L.\n\n=Ainsworth (W. Harrison).= See I.P.L.\n\n=Alderson (J. P.).= MR. ASQUITH. With Portraits and Illustrations. _Demy\n 8vo._ 7_s._ 6_d._ _net._\n\n=Aldis (Janet).= MADAME GEOFFRIN, HER SALON, AND HER TIMES. With many\n Portraits and Illustrations. _Second Edition. Demy 8vo._ 10_s._\n 6_d._ _net._\n\n A Colonial Edition is also published.\n\n=Alexander (William)=, D.D., Archbishop of Armagh. THOUGHTS AND COUNSELS\n OF MANY YEARS. _Demy 16mo._ 2_s._ 6_d._\n\n=Alken (Henry).= THE NATIONAL SPORTS OF GREAT BRITAIN. With descriptions\n in English and French. With 51 Coloured Plates. _Royal Folio. Five\n Guineas net._ The Plates can be had separately in a Portfolio. \u00a33,\n 3_s._ _net_.\n\n See also I.P.L.\n\n=Allen (C. C.)= See Textbooks of Technology.\n\n=Allen (Jessie).= See Little Books on Art.\n\n=Allen (J. Romilly)=, F.S.A. See Antiquary\u2019s Books.\n\n=Almack (E.).= See Little Books on Art.\n\n=Amherst (Lady).= A SKETCH OF EGYPTIAN HISTORY FROM THE EARLIEST TIMES\n TO THE PRESENT DAY. With many Illustrations. _Demy 8vo._ 7_s._ 6_d._\n _net._\n\n=Anderson (F. M.).= THE STORY OF THE BRITISH EMPIRE FOR CHILDREN. With\n many Illustrations. _Cr. 8vo._ 2_s._\n\n=Anderson (J. G.)=, B.A., Examiner to London University, NOUVELLE\n GRAMMAIRE FRAN\u00c7AISE. _Cr. 8vo._ 2_s._\n\nEXERCICES DE GRAMMAIRE FRAN\u00c7AISE. _Cr. 8vo._ 1_s._ 6_d._\n\n=Andrewes (Bishop).= PRECES PRIVATAE. Edited, with Notes, by F. E.\n BRIGHTMAN, M.A., of Pusey House, Oxford. _Cr. 8vo._ 6_s._\n\n=Anglo-Australian.= AFTER-GLOW MEMORIES. _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Aristotle.= THE NICOMACHEAN ETHICS. Edited, with an Introduction and\n Notes, by JOHN BURNET, M.A., Professor of Greek at St. Andrews.\n _Cheaper issue._ _Demy 8vo._ 10_s._ 6_d._ _net._\n\n=Ashton (R.).= See Little Blue Books.\n\n=Atkins (H. G.).= See Oxford Biographies.\n\n=Atkinson (C. M.).= JEREMY BENTHAM. _Demy 8vo._ 5_s._ _net._\n\n=Atkinson (T. D.).= A SHORT HISTORY OF ENGLISH ARCHITECTURE. With over\n 200 Illustrations. _Second Edition. Fcap. 8vo._ 3_s._ 6_d._ _net._\n\nA GLOSSARY OF TERMS USED IN ENGLISH ARCHITECTURE. Illustrated. _Second\n Edition. Fcap. 8vo._ 3_s._ 6_d._ _net._\n\n=Auden (T.)=, M.A., F.S.A. See Ancient Cities.\n\n=Aurelius (Marcus) and Epictetus.= WORDS OF THE ANCIENT WISE: Thoughts\n from. Edited by W. H. D. ROUSE, M.A., Litt.D. _Fcap. 8vo._ 3_s._\n 6_d._ _net._ See also Standard Library.\n\n=Austen (Jane).= See Little Library and Standard Library.\n\n=Bacon (Francis).= See Little Library and Standard Library.\n\n=Baden-Powell (R. S. S.)=, Major-General. THE DOWNFALL OF PREMPEH. A\n Diary of Life in Ashanti, 1895. Illustrated. _Third Edition. Large Cr.\n 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nTHE MATABELE CAMPAIGN, 1896. With nearly 100 Illustrations. _Fourth\n Edition._ _Large Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Bailey (J. C.)=, M.A. See Cowper.\n\n=Baker (W. G.)=, M.A. See Junior Examination Series.\n\n=Baker (Julian L.)=, F.I.C., F.C.S. See Books on Business.\n\n=Balfour (Graham).= THE LIFE OF ROBERT LOUIS STEVENSON. _Second Edition.\n A Revised and Cheaper Edition._ _Crown 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Ballard (A.)=, B.A., LL.B. See Antiquary\u2019s Books.\n\n=Bally (S. E.).= See Commercial Series.\n\n=Banks (Elizabeth L.).= THE AUTOBIOGRAPHY OF A \u2018NEWSPAPER GIRL.\u2019 _Second\n Edition._ _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Barham (R. H.).= See Little Library.\n\n=Baring (The Hon. Maurice).= WITH THE RUSSIANS IN MANCHURIA. _Third\n Edition._ _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Baring-Gould (S.).= THE LIFE OF NAPOLEON BONAPARTE. With over 450\n Illustrations in the Text, and 12 Photogravure Plates. _Gilt top.\n Large quarto._ 36_s._\n\nTHE TRAGEDY OF THE C\u00c6SARS. With numerous Illustrations from Busts, Gems,\n Cameos, etc. _Sixth Edition._ _Royal 8vo._ 10_s._ 6_d._ _net_.\n\nA BOOK OF FAIRY TALES. With numerous Illustrations by A. J. GASKIN.\n _Third Edition._ _Cr. 8vo. Buckram._ 6_s._\n\nOLD ENGLISH FAIRY TALES. With numerous Illustrations by F. D. BEDFORD.\n _Third Edition._ _Cr. 8vo. Buckram._ 6_s._\n\nTHE VICAR OF MORWENSTOW. Revised Edition. With a Portrait. _Third\n Edition._ _Cr. 8vo._ 3_s._ 6_d._\n\nA BOOK OF DARTMOOR: A Descriptive and Historical Sketch. With Plans and\n numerous Illustrations. _Second Edition._ _Cr. 8vo._ 6_s._\n\nA BOOK OF DEVON. Illustrated. _Second Edition._ _Cr. 8vo._ 6_s._\n\nA BOOK OF CORNWALL. Illustrated. _Second Edition._ _Cr. 8vo._ 6_s._\n\nA BOOK OF NORTH WALES. Illustrated. _Cr. 8vo._ 6_s._\n\nA BOOK OF SOUTH WALES. Illustrated. _Cr. 8vo._ 6_s._\n\nA BOOK OF BRITTANY. Illustrated. _Cr. 8vo._ 6_s._\n\nA BOOK OF THE RIVIERA. Illustrated. _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nA BOOK OF THE RHINE: From Cleve to Mainz. Illustrated. Second Edition.\n _Crown 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nA BOOK OF THE PYRENEES. With 24 Illustrations. _Crown 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nA BOOK OF GHOSTS. With 8 Illustrations by D. MURRAY SMITH. _Second\n Edition._ _Cr. 8vo._ 6_s._\n\nOLD COUNTRY LIFE. With 67 Illustrations. _Fifth Edition._ _Large Cr.\n 8vo._ 6_s._\n\nA GARLAND OF COUNTRY SONG: English Folk Songs with their Traditional\n Melodies. Collected and arranged by S. BARING-GOULD and H. F.\n SHEPPARD. _Demy 4to._ 6_s._\n\nSONGS OF THE WEST: Folk Songs of Devon and Cornwall. Collected from the\n Mouths of the People. By S. BARING-GOULD, M.A., and H. FLEETWOOD\n SHEPPARD, M.A. New and Revised Edition, under the musical editorship\n of CECIL J. SHARP, Principal of the Hampstead Conservatoire. _Large\n Imperial 8vo._ 5_s._ _net_.\n\nA BOOK OF NURSERY SONGS AND RHYMES. Edited by S. BARING-GOULD, and\n Illustrated by the Birmingham Art School. _A New Edition._ _Long Cr.\n 8vo._ 2_s._ 6_d._ _net_.\n\nSTRANGE SURVIVALS AND SUPERSTITIONS. _Third Edition._ _Cr. 8vo._ 2_s._\n 6_d._ _net_.\n\nYORKSHIRE ODDITIES AND STRANGE EVENTS. _New and Revised Edition._ _Cr.\n 8vo. _ 2_s._ 6_d._ _net_. See also Little Guides.\n\n=Barker (Aldred F.).= See Textbooks of Technology.\n\n=Barker (E.)=, M.A. (Late) Fellow of Merton College, Oxford. THE\n POLITICAL THOUGHT OF PLATO AND ARISTOTLE. _Demy 8vo._ 10_s._ 6_d._\n _net_.\n\n=Barnes (W. E.)=, D.D. See Churchman\u2019s Bible.\n\n=Barnett (Mrs. P. A.).= See Little Library.\n\n=Baron (R. R. N.)=, M.A. FRENCH PROSE COMPOSITION. _Second Edition._\n _Cr. 8vo._ 2_s._ 6_d._ _Key_, 3_s._ _net_. See also Junior\n School Books.\n\n=Barron (H. M.)=, M.A., Wadham College, Oxford. TEXTS FOR SERMONS. With\n a Preface by Canon SCOTT HOLLAND. _Cr. 8vo._ 2_s._ 6_d._\n\n=Bartholomew (J. G.)=, F.R.S.E. See C. G. Robertson.\n\n=Bastable (C. F.)=, M.A. THE COMMERCE OF NATIONS. _Fourth Ed._ _Cr.\n 8vo._ 2_s._ 6_d._\n\n=Bastian (H. Charlton)=, M.D., F.R.S. THE EVOLUTION OF LIFE.\n Illustrated. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Batson (Mrs. Stephen).= A CONCISE HANDBOOK OF GARDEN FLOWERS. _Fcap.\n 8vo._ 3_s._ 6_d._\n\n=Batten (Loring W.)=, Ph.D., S.T.D. THE HEBREW PROPHET. _Cr. 8vo._\n 3_s._ 6_d._ _net_.\n\n=Bayley (R. Child).= THE COMPLETE PHOTOGRAPHER. With over 100\n Illustrations. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Beard (W. S.).= EASY EXERCISES IN ALGEBRA. _Cr. 8vo._ 1_s._ 6_d._ See\n Junior Examination Series and Beginner\u2019s Books.\n\n=Beckford (Peter).= THOUGHTS ON HUNTING. Edited by J. OTHO PAGET, and\n Illustrated by G. H. JALLAND. _Second Edition._ _Demy 8vo._ 6_s._\n\n=Beckford (William).= See Little Library.\n\n=Beeching (H. C.)=, M.A., Canon of Westminster. See Library of Devotion.\n\n=Begbie (Harold).= MASTER WORKERS. Illustrated. _Demy 8vo._ 7_s._\n 6_d._ _net_.\n\n=Behmen (Jacob).= DIALOGUES ON THE SUPERSENSUAL LIFE. Edited by BERNARD\n HOLLAND. _Fcap. 8vo._ 3_s._ 6_d._\n\n=Belloc (Hilaire)=, M.P. PARIS. _Second Edition._ With Maps and\n Illustrations. _Cr. 8vo._ 6_s._\n\nHILLS AND THE SEA. _Second Edition._ _Crown 8vo._ 6_s._\n\n=Bellot (H. H. L.)=, M.A. THE INNER AND MIDDLE TEMPLE. With numerous\n Illustrations. _Crown 8vo._ 6_s._ _net_.\n\n=Bennett (W. H.)=, M.A. A PRIMER OF THE BIBLE. _Third Edition._ _Cr.\n 8vo._ 2_s._ 6_d._\n\n=Bennett (W. H.)= and _Adeney (W. F.)_. A BIBLICAL INTRODUCTION. _Fourth\n Edition._ _Cr. 8vo._ 7_s._ 6_d._\n\n=Benson (Archbishop).= GOD\u2019S BOARD: Communion Addresses. _Fcap. 8vo._\n 3_s._ 6_d._ _net_.\n\n=Benson (A. C.)=, M.A. See Oxford Biographies.\n\n=Benson (R. M.).= THE WAY OF HOLINESS: a Devotional Commentary on the\n 119th Psalm. _Cr. 8vo._ 5_s._\n\n=Bernard (E. R.)=, M.A., Canon of Salisbury. THE ENGLISH SUNDAY. _Fcap.\n 8vo._ 1_s._ 6_d._\n\n=Bertouch (Baroness de).= THE LIFE OF FATHER IGNATIUS. Illustrated.\n _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Beruete (A. de).= See Classics of Art.\n\n=Betham-Edwards (M.).= HOME LIFE IN FRANCE. Illustrated. _Fourth and\n Cheaper Edition._ _Crown 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Bethune-Baker (J. F.)=, M.A. See Handbooks of Theology.\n\n=Bidez (M.).= See Byzantine Texts.\n\n=Biggs (C. R. D.)=, D.D. See Churchman\u2019s Bible.\n\n=Bindley (T. Herbert)=, B.D. THE OECUMENICAL DOCUMENTS OF THE FAITH.\n With Introductions and Notes. _Second Edition._ _Cr. 8vo._ 6_s._\n _net_.\n\n=Binns (H. B.).= THE LIFE OF WALT WHITMAN. Illustrated. _Demy 8vo._\n 10_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Binyon (Lawrence).= THE DEATH OF ADAM; AND OTHER POEMS. _Cr. 8vo._\n 3_s._ 6_d._ _net_. See also W. Blake.\n\n=Birnstingl (Ethel).= See Little Books on Art.\n\n=Blackmantle (Bernard).= See I.P.L.\n\n=Blair (Robert).= See I.P.L.\n\n=Blake (William).= THE LETTERS OF WILLIAM BLAKE, TOGETHER WITH A LIFE BY\n FREDERICK TATHAM. Edited from the Original Manuscripts, with an\n Introduction and Notes, by ARCHIBALD G. B. RUSSELL. With 12\n Illustrations. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\nILLUSTRATIONS OF THE BOOK OF JOB. With a General Introduction by\n LAWRENCE BINYON. _Quarto._ 21_s._ _net_. See also I.P.L. and\n Little Library.\n\n=Blaxland (B.)=, M.A. See Library of Devotion.\n\n=Bloom (J. Harvey)=, M.A. SHAKESPEARE\u2019S GARDEN. Illustrated. _Fcap.\n 8vo._ 3_s._ 6_d._; _leather_, 4_s._ 6_d._ _net_. See also\n Antiquary\u2019s Books.\n\n=Blouet (Henri).= See Beginner\u2019s Books.\n\n=Boardman (T. H.)=, M.A. See Textbooks of Science.\n\n=Bodley (J. E. C.)=, Author of \u2018France.\u2019 THE CORONATION OF EDWARD VII.\n _Demy 8vo._ 21_s._ _net_. By Command of the King.\n\n=Body (George)=, D.D. THE SOUL\u2019S PILGRIMAGE: Devotional Readings from\n his writings. Selected by J. H. BURN, B.D., F.R.S.E. _Pott 8vo._\n 2_s._ 6_d._\n\n=Bona (Cardinal).= See Library of Devotion.\n\n=Boon (F. C.).= See Commercial Series.\n\n=Borrow (George).= See Little Library.\n\n=Bos (J. Ritzema).= AGRICULTURAL ZOOLOGY. Translated by J. R. AINSWORTH\n DAVIS, M.A. With 155 Illustrations. _Cr. 8vo._ _Third Edition_.\n 3_s._ 6_d._\n\n=Botting (C. G.)=, B.A. EASY GREEK EXERCISES. _Cr. 8vo._ 2_s._ See\n also Junior Examination Series.\n\n=Boulting (W.).= TASSO AND HIS TIMES. With 24 Illustrations. _Demy 8vo._\n 10_s._ 6_d._ _net_.\n\n=Boulton (E. S.)=, M.A. GEOMETRY ON MODERN LINES. _Cr. 8vo._ 2_s._\n\n=Boulton (William B.).= THOMAS GAINSBOROUGH. With 40 Illustrations.\n _Second Ed._ _Demy 8vo._ 7_s._ 6_d._ _net_.\n\nSIR JOSHUA REYNOLDS, P.R.A. With 49 Illustrations. _Demy 8vo._ 7_s._\n 6_d._ _net_.\n\n=Bowden (E. M.).= THE IMITATION OF BUDDHA: Being Quotations from\n Buddhist Literature for each Day in the Year. _Fifth Edition._ _Cr.\n 16mo._ 2_s._ 6_d._\n\n=Boyd-Carpenter (Margaret).= THE CHILD IN ART. Illustrated. _Second\n Edition._ _Large Crown 8vo._ 6_s._\n\n=Boyle (W.).= CHRISTMAS AT THE ZOO. With Verses by W. BOYLE and 24\n Coloured Pictures by H. B. NEILSON. _Super Royal 16mo._ 2_s._\n\n=Brabant (F. G.)=, M.A. See Little Guides.\n\n=Bradley (A. G.).= ROUND ABOUT WILTSHIRE. With 30 Illustrations of which\n 14 are in colour by T.C. GOTCH. _Cr. 8vo._ 6_s._\n\n=Bradley (J. W.).= See Little Books on Art.\n\n=Braid (James) and Others.= GREAT GOLFERS IN THE MAKING. By Thirty-Four\n Champions. Edited, with an Introduction, by HENRY LEACH. With 34\n Portraits. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Brailsford (H. N.).= MACEDONIA: ITS RACES AND ITS FUTURE. Illustrated.\n _Demy 8vo._ 12_s._ 6_d._ _net_.\n\n=Brodrick (Mary)= and =Morton (Anderson)=. A CONCISE HANDBOOK OF\n EGYPTIAN ARCH\u00c6OLOGY. Illustrated. _Cr. 8vo._ 3_s._ 6_d._\n\n=Brooks (E. E.)=, B.Sc. See Textbooks of Technology.\n\n=Brooks (E. W.).= See Byzantine Texts.\n\n=Brown (P. H.)=, LL.D., Fraser Professor of Ancient (Scottish) History\n at the University of Edinburgh. SCOTLAND IN THE TIME OF QUEEN MARY.\n _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Brown (S. E.)=, M.A., Camb., B.A., B.Sc., London; Senior Science Master\n at Uppingham School. A PRACTICAL CHEMISTRY NOTE-BOOK FOR MATRICULATION\n AND ARMY CANDIDATES. EASIER EXPERIMENTS ON THE COMMONER SUBSTANCES.\n _Cr. 4to._ 1_s._ 6_d._ _net_.\n\n=Browne (Sir Thomas).= See Standard Library.\n\n=Brownell (C. L.).= THE HEART OF JAPAN. Illustrated. _Third Edition._\n _Cr. 8vo._ 6_s._; _also Demy 8vo._ 6_d._\n\n=Browning (Robert).= See Little Library.\n\n=Buckland (Francis T.).= CURIOSITIES OF NATURAL HISTORY. Illustrated by\n H. B. NEILSON. _Cr. 8vo._ 3_s._ 6_d._\n\n=Buckton (A. M.)= THE BURDEN OF ENGELA: a Ballad-Epic. _Second Edition._\n _Cr. 8vo._ 3_s._ 6_d._ _net_.\n\nKINGS IN BABYLON. A Drama. _Crown 8vo._ 1_s._ _net_.\n\nEAGER HEART: A Mystery Play. _Fifth Edition._ _Cr. 8vo._ 1_s._ _net_.\n\n=Budge (E. A. Wallis).= THE GODS OF THE EGYPTIANS. With over 100\n Coloured Plates and many Illustrations. _Two Volumes._ _Royal 8vo._\n \u00a33, 3_s._ _net_.\n\n=Buisson (J. C. Du)=, D.D. See Churchman\u2019s Bible.\n\n=Buist (H. Massac).= THE MOTOR YEAR BOOK AND AUTOMOBILISTS\u2019 ANNUAL FOR\n 1906. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Bull (Paul)=, Army Chaplain. GOD AND OUR SOLDIERS. _Second Edition._\n _Cr. 8vo._ 6_s._\n\n=Bulley (Miss).= See Lady Dilke.\n\n=Bunyan (John).= THE PILGRIM\u2019S PROGRESS. Edited, with an Introduction,\n by C. H. FIRTH, M.A. With 39 Illustrations by R. ANNING BELL. _Cr.\n 8vo._ 6_s._ See also Library of Devotion and Standard Library.\n\n=Burch (G. J.)=, M.A., F.R.S. A MANUAL OF ELECTRICAL SCIENCE.\n Illustrated. _Cr. 8vo._ 3_s._\n\n=Burgess (Gelett).= GOOPS AND HOW TO BE THEM. Illustrated. _Small 4to._\n 6_s._\n\n=Burke (Edmund).= See Standard Library.\n\n=Burn (A. E.)=, D.D., Rector of Handsworth and Prebendary of Lichfield.\n See Handbooks of Theology.\n\n=Burn (J. H.)=, B.D. THE CHURCHMAN\u2019S TREASURY OF SONG. Selected and\n Edited by. _Fcap 8vo._ 3_s._ 6_d._ _net_. See also Library of\n Devotion.\n\n=Burnand (Sir F. C.).= RECORDS AND REMINISCENCES. With a Portrait by H.\n V. HERKOMER. _Cr. 8vo._ _Fourth and Cheaper Edition._ 6_s._\n\n A Colonial Edition is also published.\n\n=Burns (Robert)=, THE POEMS OF. Edited by ANDREW LANG and W. A. CRAIGIE.\n With Portrait. _Third Edition._ _Demy 8vo, gilt top._ 6_s._\n\n=Burnside (W. F.)=, M.A. OLD TESTAMENT HISTORY FOR USE IN SCHOOLS.\n _Second Edition._ _Cr. 8vo._ 3_s._ 6_d._\n\n=Burton (Alfred).= See I.P.L.\n\n=Bussell (F. W.)=, D.D., Fellow and Vice-Principal of Brasenose College,\n Oxford. CHRISTIAN THEOLOGY AND SOCIAL PROGRESS: The Bampton Lectures\n for 1905. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Butler (Joseph).= See Standard Library.\n\n=Caldecott (Alfred)=, D.D. See Handbooks of Theology.\n\n=Calderwood (D. S.)=, Headmaster of the Normal School, Edinburgh. TEST\n CARDS IN EUCLID AND ALGEBRA. In three packets of 40, with Answers.\n \u00a01_s._ each. Or in three Books, price\u00a02_d._, 2_d._, and 3_d._\n\n=Cambridge (Ada) [Mrs. Cross].= THIRTY YEARS IN AUSTRALIA. _Demy 8vo._\n 7_s._ 6_d._\n\n=Canning (George).= See Little Library.\n\n=Capey (E. F. H.).= See Oxford Biographies.\n\n=Careless (John).= See I.P.L.\n\n=Carlyle (Thomas).= THE FRENCH REVOLUTION. Edited by C. R. L. FLETCHER,\n Fellow of Magdalen College, Oxford. _Three Volumes._ _Cr. 8vo._\n 18_s._\n\nTHE LIFE AND LETTERS OF OLIVER CROMWELL. With an Introduction by C. H.\n FIRTH, M.A., and Notes and Appendices by Mrs. S. C. LOMAS. _Three\n Volumes._ _Demy 8vo._ 18_s._ _net_.\n\n=Carlyle (R. M. and A. J.)=, M.A. See Leaders of Religion.\n\n=Channer (C. C.) and Roberts (M. E.).= LACEMAKING IN THE MIDLANDS, PAST\n AND PRESENT. With 16 full-page Illustrations. _Cr. 8vo._ 2_s._ 6_d._\n\n=Chapman (S. J.).= See Books on Business.\n\n=Chatterton (Thomas).= See Standard Library.\n\n=Chesterfield (Lord)=, THE LETTERS OF, TO HIS SON. Edited, with an\n Introduction by C. STRACHEY, and Notes by A. CALTHROP. _Two Volumes._\n _Cr. 8vo._ 12_s._\n\n=Chesterton (G.K.).= CHARLES DICKENS. With two Portraits in\n photogravure. _Fourth Edition._ _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Childe (Charles P.)=, B.A., F.R.C.S. THE CONTROL OF A SCOURGE: OR, HOW\n CANCER IS CURABLE. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Christian (F. W.).= THE CAROLINE ISLANDS. With many Illustrations and\n Maps. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\n=Cicero.= See Classical Translations.\n\n=Clarke (F. A.)=, M.A. See Leaders of Religion.\n\n=Clausen (George)=, A.R.A., R.W.S. AIMS AND IDEALS IN ART: Eight\n Lectures delivered to the Students of the Royal Academy of Arts. With\n 32 Illustrations. _Second Edition. Large Post 8vo._ 5_s._ _net_.\n\nSIX LECTURES ON PAINTING. _First Series._ With 19 Illustrations. _Third\n Edition, Large Post 8vo._ 3_s._ 6_d._ _net_.\n\n=Cleather (A. L.).= See Wagner.\n\n=Clinch (G.).= See Little Guides.\n\n=Clough (W. T.).= See Junior School Books and Textbooks of Science.\n\n=Clouston (T. S.)=, M.D., F.R.S.E., Lecturer on Mental Diseases in the\n University of Edinburgh. THE HYGIENE OF MIND. With 10 Illustrations.\n _Third Edition. Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Coast (W. G.)=, B.A. EXAMINATION PAPERS IN VERGIL. _Cr. 8vo._ 2_s._\n\n=Cobb (T.).= See Little Blue Books.\n\n=Cobb (W. F.)=, M.A. THE BOOK OF PSALMS: with a Commentary. _Demy 8vo._\n 10_s._ 6_d._ _net_.\n\n=Coleridge (S. T.).= POEMS OF. Selected and Arranged by ARTHUR SYMONS.\n With a photogravure Frontispiece. _Fcap. 8vo._ 2_s._ 6_d._ _net_.\n\n=Collingwood (W. G.)=, M.A. THE LIFE OF JOHN RUSKIN. With Portraits.\n _Sixth Edition. Cr. 8vo._ 2_s._ 6_d._ _net_.\n\n=Collins (W. E.)=, M.A. See Churchman\u2019s Library.\n\n=Colonna.= HYPNEROTOMACHIA POLIPHILI UBI HUMANA OMNIA NON NISI SOMNIUM\n ESSE DOCET ATQUE OBITER PLURIMA SCITU SANE QUAM DIGNA COMMEMORAT. An\n edition limited to 350 copies on handmade paper. _Folio._ \u00a33, 3_s._\n _net_.\n\n=Combe (William).= See I.P.L.\n\n=Conrad (Joseph).= THE MIRROR OF THE SEA: Memories and Impressions.\n _Third Edition. Cr. 8vo._ 6_s._\n\n=Cook (A. M.)=, M.A., and =Marchant (C. E.)=, M.A. PASSAGES FOR UNSEEN\n TRANSLATION. Selected from Greek and Latin Literature. _Third Edition.\n Cr. 8vo._ 3_s._ 6_d._\n\nLATIN PASSAGES FOR UNSEEN TRANSLATION. _Third Edition. Cr. 8vo._ 1_s._\n 6_d._\n\n=Cooke-Taylor (R. W.).= THE FACTORY SYSTEM. _Cr. 8vo._ 2_s._ 6_d._\n\n=Corelli (Marie).= THE PASSING OF THE GREAT QUEEN. _Second Ed. Fcap.\n 4to._ 1_s._\n\nA CHRISTMAS GREETING. _Cr. 4to._ 1_s._\n\n=Corkran (Alice).= See Little Books on Art.\n\n=Cotes (Everard).= SIGNS AND PORTENTS IN THE FAR EAST. With 24\n Illustrations. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Cotes (Rosemary).= DANTE\u2019S GARDEN. With a Frontispiece. _Second\n Edition. Fcap. 8vo._ 2_s._ 6_d._; _leather_, 3_s._ 6_d._ _net_.\n\nBIBLE FLOWERS. With a Frontispiece and Plan. _Fcap. 8vo._ 2_s._ 6_d._\n _net_.\n\n=Cowley (Abraham).= See Little Library.\n\n=Cowper (William)=, THE POEMS OF. Edited with an Introduction and Notes\n by J. C. BAILEY, M.A. Illustrated, including two unpublished designs\n by WILLIAM BLAKE. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Cox (J. Charles)=, LL.D., F.S.A. See Little Guides, The Antiquary\u2019s\n Books, and Ancient Cities.\n\n=Cox (Harold)=, B.A., M.P. LAND NATIONALISATION AND LAND TAXATION.\n _Second Edition revised. Cr. 8vo._ 3_s._ 6_d._ _net_.\n\n=Crabbe (George).= See Little Library.\n\n=Craigie (W. A.).= A PRIMER OF BURNS. _Cr. 8vo._ 2_s._ 6_d._\n\n=Craik (Mrs.).= See Little Library.\n\n=Crane (Capt. C. P.).= See Little Guides.\n\n=Crashaw (Richard).= See Little Library.\n\n=Crawford (F. G.).= See Mary C. Danson.\n\n=Crofts (T. R. N.)=, M.A. See Simplified French Texts.\n\n=Cross (J. A.)=, M.A. THE FAITH OF THE BIBLE. _Fcap. 8vo._ 2_s._ 6_d._\n _net_.\n\n=Cruikshank (G.).= THE LOVING BALLAD OF LORD BATEMAN. With 11 Plates.\n _Cr. 16mo._ 1_s._ 6_d._ _net_.\n\n=Cunliffe (Sir F. H. E.)=, Fellow of All Souls\u2019 College, Oxford. THE\n HISTORY OF THE BOER WAR. With many Illustrations, Plans, and\n Portraits. _In 2 vols. Quarto._ 15_s._ _each_.\n\n=Crump (B.).= See Wagner.\n\n=Cunynghame (H.)=, C.B., See Connoisseur\u2019s Library.\n\n=Cutts (E. L.)=, D.D. See Leaders of Religion.\n\n=Daniell (G. W.)=, M.A. See Leaders of Religion.\n\n=Danson (Mary C.) and Crawford (F. G.).= FATHERS IN THE FAITH. _Fcap.\n 8vo._ 1_s._ 6_d._\n\n=Dante.= LA COMMEDIA DI DANTE. The Italian Text edited by PAGET TOYNBEE,\n M.A., D.Litt. _Cr. 8vo._ 6_s._\n\nTHE PURGATORIO OF DANTE. Translated into Spenserian Prose by C. GORDON\n WRIGHT. With the Italian text. _Fcap. 8vo._ 2_s._ 6_d._ _net_.\n\n See also Paget Toynbee, Little Library, Standard Library, and\n Warren-Vernon.\n\n=Darley (George).= See Little Library.\n\n=D\u2019Arcy (R. F.)=, M.A. A NEW TRIGONOMETRY FOR BEGINNERS. With numerous\n diagrams. _Cr. 8vo._ 2_s._ 6_d._\n\n=Davenport (Cyril).= See Connoisseur\u2019s Library and Little Books on Art.\n\n=Davey (Richard).= THE PAGEANT OF LONDON. With 40 Illustrations in\n Colour by JOHN FULLEYLOVE, R.I. _In Two Volumes. Demy 8vo._ 15_s._\n _net_.\n\n=Davis (H. W. C.)=, M.A., Fellow and Tutor of Balliol College, Author of\n \u2018Charlemagne.\u2019 ENGLAND UNDER THE NORMANS AND ANGEVINS: 1066-1272. With\n Maps and Illustrations. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Dawson (Nelson).= See Connoisseur\u2019s Library.\n\n=Dawson (Mrs. N.).= See Little Books on Art.\n\n=Deane (A. C.).= See Little Library.\n\n=Dearmer (Mabel).= A CHILD\u2019S LIFE OF CHRIST. With 8 Illustrations in\n Colour by E. FORTESCUE-BRICKDALE. _Large Cr. 8vo._ 6_s._\n\n=Delbos (Leon).= THE METRIC SYSTEM. _Cr. 8vo._ 2_s._\n\n=Demosthenes.= AGAINST CONON AND CALLICLES. Edited by F. DARWIN SWIFT,\n M.A. _Third Edition. Fcap. 8vo._ 2_s._\n\n=Dickens (Charles).= See Little Library, I.P.L., and Chesterton.\n\n=Dickinson (Emily).= POEMS. _Cr. 8vo._ 4_s._ 6_d._ _net_.\n\n=Dickinson (G. L.)=, M.A., Fellow of King\u2019s College, Cambridge. THE\n GREEK VIEW OF LIFE. _Fifth Edition. Cr. 8vo._ 2_s._ 6_d._\n\n=Dickson (H. N.).= F.R.Met. Soc. METEOROLOGY. Illustrated. _Cr. 8vo._\n 2_s._ 6_d._\n\n=Dilke (Lady)=, =Bulley (Miss)=, and =Whitley (Miss)=. WOMEN\u2019S WORK.\n _Cr. 8vo._ 2_s._ 6_d._\n\n=Dillon (Edward).= See Connoisseur\u2019s Library and Little Books on Art.\n\n=Ditchfield (P. H.)=, M.A., F.S.A. THE STORY OF OUR ENGLISH TOWNS. With\n an Introduction by AUGUSTUS JESSOPP, D.D. _Second Edition. Cr. 8vo._\n 6_s._\n\nOLD ENGLISH CUSTOMS: Extant at the Present Time. _Cr. 8vo._ 6_s._\n\n ENGLISH VILLAGES. Illustrated. _Second Edition. Cr. 8vo._ 2_s._ 6_d._\n _net_.\n\nTHE OLD PARISH CLERK. With 30 Illustrations. _Demy 8vo._ 7_s._ 6_d._\n _net_.\n\n=Dixon (W. M.)=, M.A. A PRIMER OF TENNYSON. _Second Edition. Cr. 8vo._\n 2_s._ 6_d._\n\nENGLISH POETRY FROM BLAKE TO BROWNING. _Second Edition. Cr. 8vo._\n 2_s._ 6_d._\n\n=Doney (May).= SONGS OF THE REAL. _Cr. 8vo._ 3_s._ 6_d._ _net_. A\n volume of poems.\n\n=Douglas (James).= THE MAN IN THE PULPIT. _Cr. 8vo._ 2_s._ 6_d._\n _net_.\n\n=Dowden (J.)=, D.D., Lord Bishop of Edinburgh. See Churchman\u2019s Library.\n\n=Drage (G.).= See Books on Business.\n\n=Driver (S. R.)=, D.D., D.C.L., Canon of Christ Church, Regius Professor\n of Hebrew in the University of Oxford. SERMONS ON SUBJECTS CONNECTED\n WITH THE OLD TESTAMENT. _Cr. 8vo._ 6_s._ See also Westminster\n Commentaries.\n\n=Dry (Wakeling).= See Little Guides.\n\n=Dryhurst (A. R.).= See Little Books on Art.\n\n=Duguid (Charles).= See Books on Business.\n\n=Dumas (Alexander).= MY MEMOIRS. Translated by E. M. WALLER. With\n Portraits. _In Six Volumes. Cr. 8vo._ 6_s._ _each_. Volume I.\n\n=Dunn (J. T.)=, D.Sc., =and Mundella (V. A.)=. GENERAL ELEMENTARY\n SCIENCE. With 114 Illustrations. _Second Edition. Cr. 8vo._ 3_s._\n 6_d._\n\n=Dunstan (A. E.)=, B.Sc. See Junior School Books and Textbooks of\n Science.\n\n=Durham (The Earl of).= A REPORT ON CANADA. With an Introductory Note.\n _Demy 8vo._ 4_s._ 6_d._ _net_.\n\n=Dutt (W. A.).= THE NORFOLK BROADS. With coloured Illustrations by FRANK\n SOUTHGATE. _Cr. 8vo._ 6_s._\n\nWILD LIFE IN EAST ANGLIA. With 16 Illustrations in colour by FRANK\n SOUTHGATE, R.B.A. _Second Edition. Demy 8vo._ 7_s._ 6_d._ _net_.\n See also Little Guides.\n\n=Earle (John)=, Bishop of Salisbury. MICROCOSMOGRAPHIE, OR A PIECE OF\n THE WORLD DISCOVERED. _Post 16mo._ 2_s._ _net_.\n\n=Edmonds (Major J. E.).= See W. B. Wood.\n\n=Edwards (Clement)=, M.P. RAILWAY NATIONALIZATION. _Second Edition\n Revised. Crown 8vo._ 2_s._ 6_d._ _net_.\n\n=Edwards (W. Douglas).= See Commercial Series.\n\n=Egan (Pierce).= See I.P.L.\n\n=Egerton (H. E.)=, M.A. A HISTORY OF BRITISH COLONIAL POLICY. New and\n Cheaper Issue. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Ellaby (C. G.).= See Little Guides.\n\n=Ellerton (F. G.).= See S. J. Stone.\n\n=Ellwood (Thomas)=, THE HISTORY OF THE LIFE OF. Edited by C. G. CRUMP,\n M.A. _Cr. 8vo._ 6_s._\n\n=Epictetus.= See Aurelius.\n\n=Erasmus.= A Book called in Latin ENCHIRIDION MILITIS CHRISTIANI,\n and in English the Manual of the Christian Knight.\n From the edition printed by Wynken de Worde, 1533. _Fcap.\n 8vo._ 3_s._ 6_d._ _net_.\n\n=Fairbrother (W. H.)=, M.A. THE PHILOSOPHY OF T. H. GREEN. _Second\n Edition. Cr. 8vo._ 3_s._ 6_d._\n\n=Farrer (Reginald).= THE GARDEN OF ASIA. _Second Edition. Cr. 8vo._\n 6_s._\n\n=Fea (Allan).= SOME BEAUTIES OF THE SEVENTEENTH CENTURY. With 82\n Illustrations. _Second Edition. Demy 8vo._ 12_s._ 6_d._ _net_.\n\nFELISSA; OR, THE LIFE AND OPINIONS OF A KITTEN OF SENTIMENT. With 12\n Coloured Plates. _Post 16mo._ 2_s._ 6_d._ _net_.\n\n=Ferrier (Susan).= See Little Library.\n\n=Fidler (T. Claxton)=, M.Inst. C.E. See Books on Business.\n\n=Fielding (Henry).= See Standard Library.\n\n=Finn (S. W.)=, M.A. See Junior Examination Series.\n\n=Firth (J. B.).= See Little Guides.\n\n=Firth (C. H.)=, M.A. CROMWELL\u2019S ARMY: A History of the English Soldier\n during the Civil Wars, the Commonwealth, and the Protectorate. _Cr.\n 8vo._ 6_s._\n\n=Fisher (G. W.)=, M.A. ANNALS OF SHREWSBURY SCHOOL. Illustrated. _Demy\n 8vo._ 10_s._ 6_d._\n\n=FitzGerald (Edward).= THE RUB\u00c1IY\u00c1T OF OMAR KHAYY\u00c1M. Printed from the\n Fifth and last Edition. With a Commentary by Mrs. STEPHEN BATSON, and\n a Biography of Omar by E. D. ROSS. _Cr. 8vo._ 6_s._ See also\n Miniature Library.\n\n=FitzGerald (H. P.).= A CONCISE HANDBOOK OF CLIMBERS, TWINERS, AND WALL\n SHRUBS. Illustrated. _Fcap. 8vo._ 3_s._ 6_d._ _net_.\n\n=Fitzpatrick (S. A. O.).= See Ancient Cities.\n\n=Flecker (W. H.)=, M.A., D.C.L., Headmaster of the Dean Close School,\n Cheltenham. THE STUDENT\u2019S PRAYER BOOK. THE TEXT OF MORNING AND EVENING\n PRAYER AND LITANY. With an Introduction and Notes. _Cr. 8vo._ 2_s._\n 6_d._\n\n=Flux (A. W.)=, M.A., William Dow Professor of Political Economy in\n M\u2019Gill University, Montreal. ECONOMIC PRINCIPLES. _Demy 8vo._ 7_s._\n 6_d._ _net_.\n\n=Fortescue (Mrs. G.).= See Little Books on Art.\n\n=Fraser (David).= A MODERN CAMPAIGN; OR, WAR AND WIRELESS TELEGRAPHY IN\n THE FAR EAST. Illustrated. _Cr. 8vo._6_s._\n\n A Colonial Edition is also published.\n\n=Fraser (J. F.).= ROUND THE WORLD ON A WHEEL. With 100 Illustrations.\n _Fourth Edition._ _Cr. 8vo._ 6_s._\n\n=French (W.)=, M.A. See Textbooks of Science.\n\n=Freudenreich (Ed. von).= DAIRY BACTERIOLOGY. A Short Manual for the Use\n of Students. Translated by J. R. AINSWORTH DAVIS, M.A. _Second\n Edition. Revised._ _Cr. 8vo._ 2_s._ 6_d._\n\n=Fulford (H. W.)=, M.A. See Churchman\u2019s Bible.\n\n=Gallaher (D.) and Stead (D. W.).= THE COMPLETE RUGBY FOOTBALLER, ON THE\n NEW ZEALAND SYSTEM. With an Account of the Tour of the New Zealanders\n in England. With 35 Illustrations. _Second Edition._ _Demy 8vo._\n 10_s._ 6_d._ _net_.\n\n=Gallichan (W. M.).= See Little Guides.\n\n=Gambado (Geoffrey. Esq.).= See I.P.L.\n\n=Gaskell (Mrs.).= See Little Library and Standard Library.\n\n=Gasquet=, the Right Rev. Abbot, O.S.B. See Antiquary\u2019s Books.\n\n=George (H. B.)=, M.A., Fellow of New College, Oxford. BATTLES OF\n ENGLISH HISTORY. With numerous Plans. _Fourth Edition._ Revised, with\n a new Chapter including the South African War. _Cr. 8vo._ 3_s._ 6_d._\n\nA HISTORICAL GEOGRAPHY OF THE BRITISH EMPIRE. _Second Edition._ _Cr.\n 8vo._ 3_s._ 6_d._\n\n=Gibbins (H. de B.)=, Litt.D., M.A. INDUSTRY IN ENGLAND: HISTORICAL\n OUTLINES. With 5 Maps. _Fourth Edition._ _Demy 8vo._ 10_s._ 6_d._\n\nTHE INDUSTRIAL HISTORY OF ENGLAND. _Twelfth Edition._ Revised. With Maps\n and Plans. _Cr. 8vo._ 3_s._\n\nENGLISH SOCIAL REFORMERS. _Second Edition._ _Cr. 8vo._ 2_s._ 6_d._\n See also Commercial Series and R. A. Hadfield.\n\n=Gibbon (Edward).= THE DECLINE AND FALL OF THE ROMAN EMPIRE. Edited with\n Notes, Appendices, and Maps, by J. B. BURY, M.A., Litt.D., Regius\n Professor of Greek at Cambridge. _In Seven Volumes._ _Demy 8vo._ _Gilt\n top_, 8_s._ 6_d._ _each_. Also, Cr. 8vo. 6s. each.\n\nMEMOIRS OF MY LIFE AND WRITINGS. Edited by G. BIRKBECK HILL, LL.D. _Cr.\n 8vo._ 6_s._ See also Standard Library.\n\n=Gibson (E. C. S.)=, D.D., Lord Bishop of Gloucester. See Westminster\n Commentaries, Handbooks of Theology, and Oxford Biographies.\n\n=Gilbert (A. R.).= See Little Books on Art.\n\n=Gloag (M. R.)= and =Wyatt (Kate M.)=. A BOOK OF ENGLISH GARDENS. With\n 24 Illustrations in Colour. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Godfrey (Elizabeth).= A BOOK OF REMEMBRANCE. Edited by. _Fcap. 8vo._\n 2_s._ 6_d._ _net_.\n\n=Godley (A. D.)=, M.A., Fellow of Magdalen College, Oxford. LYRA\n FRIVOLA. _Third Edition._ _Fcap. 8vo._ 2_s._ 6_d._\n\nVERSES TO ORDER. _Second Edition._ _Fcap. 8vo._ 2_s._ 6_d._\n\nSECOND STRINGS. _Fcap. 8vo._ 2_s._ 6_d._\n\n=Goldsmith (Oliver).= THE VICAR OF WAKEFIELD. _Fcap. 32mo._ With 10\n Plates in Photogravure by Tony Johannot. _Leather_, 2_s._ 6_d._ _net_.\n\n See also I.P.L. and Standard Library.\n\n=Goodrich-Freer (A.).= IN A SYRIAN SADDLE. _Demy 8vo._ 7_s._ 6_d._\n _net_.\n\n A Colonial Edition is also published.\n\n=Gorst (Rt. Hon. Sir John).= THE CHILDREN OF THE NATION. _Second\n Edition._ _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Goudge (H. L.)=, M.A., Principal of Wells Theological College. See\n Westminster Commentaries.\n\n=Graham (P. Anderson).= THE RURAL EXODUS. _Cr. 8vo._ 2_s._ 6_d._\n\n=Granger (F. S.)=, M.A., Litt.D. PSYCHOLOGY. _Third Edition._ _Cr. 8vo._\n 2_s._ 6_d._\n\nTHE SOUL OF A CHRISTIAN. _Cr. 8vo._ 6_s._\n\n=Gray (E. M\u2019Queen).= GERMAN PASSAGES FOR UNSEEN TRANSLATION. _Cr. 8vo._\n 2_s._ 6_d._\n\n=Gray (P. L.)=, B.Sc. THE PRINCIPLES OF MAGNETISM AND ELECTRICITY: an\n Elementary Text-Book. With 181 Diagrams. _Cr. 8vo._ 3_s._ 6_d._\n\n=Green (G. Buckland)=, M.A., late Fellow of St. John\u2019s College, Oxon.\n NOTES ON GREEK AND LATIN SYNTAX. _Cr. 8vo._ 3_s._ 6_d._\n\n=Green (E. T.)=, M.A. See Churchman\u2019s Library.\n\n=Greenidge (A. H. J.)=, M.A. A HISTORY OF ROME: From 133-104 B.C. _Demy\n 8vo._ 10_s._ 6_d._ _net_.\n\n=Greenwell (Dora).= See Miniature Library.\n\n=Gregory (R. A.).= THE VAULT OF HEAVEN. A Popular Introduction to\n Astronomy. Illustrated. _Cr. 8vo._ 2_s._ 6_d._\n\n=Gregory (Miss E. C.).= See Library of Devotion.\n\n=Grubb (H. C.).= See Textbooks of Technology.\n\n=Guiney (Louisa I.).= HURRELL FROUDE: Memoranda and Comments.\n Illustrated. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Gwynn (M. L.).= A BIRTHDAY BOOK. New and cheaper issue. _Royal 8vo._\n 5_s._ _net_.\n\n=Hackett (John)=, B.D. A HISTORY OF THE ORTHODOX CHURCH OF CYPRUS. With\n Maps and Illustrations. _Demy 8vo._ 15_s._ _net_.\n\n=Haddon (A. C.)=, Sc.D., F.R.S. HEAD-HUNTERS BLACK, WHITE, AND BROWN.\n With many Illustrations and a Map. _Demy 8vo._ 15_s._\n\n=Hadfield (R. A.)= and =Gibbins (H. de B.)=. A SHORTER WORKING DAY. _Cr.\n 8vo._ 2_s._ 6_d._\n\n=Hall (R. N.) and Neal (W. G.).= THE ANCIENT RUINS OF RHODESIA.\n Illustrated. _Second Edition, revised. Demy 8vo._ 10_s._ 6_d._\n _net_.\n\n=Hall (R. N.).= GREAT ZIMBABWE. With numerous Plans and Illustrations.\n _Second Edition. Royal 8vo._ 10_s._ 6_d._ _net_.\n\n=Hamilton (F. J.)=, D.D. See Byzantine Texts.\n\n=Hammond (J. L.).= CHARLES JAMES FOX. _Demy 8vo._ 10_s._ 6_d._\n\n=Hannay (D.).= A SHORT HISTORY OF THE ROYAL NAVY, Illustrated. _Two\n Volumes. Demy 8vo._ 7_s._ 6_d._ _each_. Vol. I. 1200-1688.\n\n=Hannay (James O.)=, M.A. THE SPIRIT AND ORIGIN OF CHRISTIAN\n MONASTICISM. _Cr. 8vo._ 6_s._\n\n THE WISDOM OF THE DESERT. _Fcap. 8vo._ 3_s._ 6_d._ _net_.\n\n=Hardie (Martin).= See Connoisseur\u2019s Library.\n\n=Hare (A. T.)=, M.A. THE CONSTRUCTION OF LARGE INDUCTION COILS. With\n numerous Diagrams. _Demy 8vo._ 6_s._\n\n=Harrison (Clifford).= READING AND READERS. _Fcap. 8vo._ 2_s._ 6_d._\n\n=Harvey (Alfred)=, M.B. See Ancient Cities.\n\n=Hawthorne (Nathaniel).= See Little Library.\n\n HEALTH, WEALTH AND WISDOM. _Cr. 8vo._ 1_s._ _net_.\n\n=Heath (Frank R.).= See Little Guides.\n\n=Heath (Dudley).= See Connoisseur\u2019s Library.\n\n=Hello (Ernest).= STUDIES IN SAINTSHIP. Translated from the French by V.\n M. CRAWFORD. _Fcap. 8vo._ 3_s._ 6_d._\n\n=Henderson (B. W.)=, Fellow of Exeter College, Oxford. THE LIFE AND\n PRINCIPATE OF THE EMPEROR NERO. Illustrated. _New and cheaper issue.\n Demy 8vo._ 7_s._ 6_d._ _net_.\n\nAT INTERVALS. _Fcap. 8vo._ 2_s._ 6_d._ _net_.\n\n=Henderson (T. F.).= See Little Library and Oxford Biographies.\n\n=Henley (W. E.).= ENGLISH LYRICS. _Second Edition. Cr. 8vo._ 2_s._\n 6_d._ _net_.\n\n=Henley (W. E.)= and =Whibley (C.)=. A BOOK OF ENGLISH PROSE. _Cr. 8vo._\n 2_s._ 6_d._ _net_.\n\n=Henson (H. H.)=, B.D., Canon of Westminster. APOSTOLIC CHRISTIANITY: As\n Illustrated by the Epistles of St. Paul to the Corinthians. _Cr. 8vo._\n 6_s._\n\nLIGHT AND LEAVEN: HISTORICAL AND SOCIAL SERMONS. _Cr. 8vo._ 6_s._\n\n=Herbert (George).= See Library of Devotion.\n\n=Herbert of Cherbury (Lord).= See Miniature Library.\n\n=Hewins (W. A. S.)=, B.A. ENGLISH TRADE AND FINANCE IN THE SEVENTEENTH\n CENTURY. _Cr. 8vo._ 2_s._ 6_d._\n\n=Hewitt (Ethel M.).= A GOLDEN DIAL. A Day Book of Prose and Verse.\n _Fcap. 8vo._ 2_s._ 6_d._ _net_.\n\n=Heywood (W.).= PALIO AND PONTE: A Book of Tuscan Games. Illustrated.\n _Royal 8vo._ 21_s._ _net_. See also St. Francis of Assisi.\n\n=Hilbert (T.).= See Little Blue Books.\n\n=Hill (Clare).= See Textbooks of Technology.\n\n=Hill (Henry)=, B.A., Headmaster of the Boy\u2019s High School, Worcester,\n Cape Colony. A SOUTH AFRICAN ARITHMETIC. _Cr. 8vo._ 3_s._ 6_d._\n\n=Hillegas (Howard C.).= WITH THE BOER FORCES. With 24 Illustrations.\n _Second Edition._ _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Hind (C. Lewis).= DAYS IN CORNWALL. With 16 Illustrations in Colour by\n WILLIAM PASCOE, and 20 Photographs. _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Hirst (F. W.)= See Books on Business.\n\n=Hoare (J. Douglas).= ARCTIC EXPLORATION. With 18 Illustrations and\n Maps. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Hobhouse (Emily).= THE BRUNT OF THE WAR. With Map and Illustrations.\n _Cr. 8vo._ 6_s._\n\n=Hobhouse (L. T.)=, Fellow of C.C.C., Oxford. THE THEORY OF KNOWLEDGE.\n _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Hobson (J. A.)=, M.A. INTERNATIONAL TRADE: A Study of Economic\n Principles. _Cr. 8vo._ 2_s._ 6_d._ _net_.\n\nPROBLEMS OF POVERTY. _Sixth Edition. Cr. 8vo._ 2_s._ 6_d._\n\nTHE PROBLEM OF THE UNEMPLOYED. _Third Edition. Cr. 8vo._ 2_s._ 6_d._\n\n=Hodgkin (T.)=, D.C.L. See Leaders of Religion.\n\n=Hodgson (Mrs. W.).= HOW TO IDENTIFY OLD CHINESE PORCELAIN. _Second\n Edition. Post 8vo._ 6_s._\n\n=Hogg (Thomas Jefferson).= SHELLEY AT OXFORD. With an Introduction by R.\n A. STREATFEILD. _Fcap. 8vo._ 2_s._ _net_.\n\n=Holden-Stone (G. de).= See Books on Business.\n\n=Holdich (Sir T. H.)=, K.C.I.E. THE INDIAN BORDERLAND: being a Personal\n Record of Twenty Years. Illustrated. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Holdsworth (W. S.)=, M.A. A HISTORY OF ENGLISH LAW. _In Two Volumes.\n Vol. I. Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Holland (Canon Scott).= See Library of Devotion.\n\n=Holt (Emily).= THE SECRET OF POPULARITY: How to Achieve Social Success.\n _Cr. 8vo._ 3_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Holyoake (G. J.).= THE CO-OPERATIVE MOVEMENT TO-DAY. _Fourth Edition.\n Cr. 8vo._ 2_s._ 6_d._\n\n=Hone (Nathaniel J.).= See Antiquary\u2019s Books.\n\n=Hoppner.= See Little Galleries and Little Books on Art.\n\n=Horace.= See Classical Translations.\n\n=Horsburgh (E. L. S.)=, M.A. WATERLOO: A Narrative and Criticism.\n With Plans. _Second Edition. Cr. 8vo._ 5_s._\n See also Oxford Biographies.\n\n=Horth (A. C.).= See Textbooks of Technology.\n\n=Horton (R. F.)=, D.D. See Leaders of Religion.\n\n=Hosie (Alexander).= MANCHURIA. With Illustrations and a Map. _Second\n Edition. Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=How (F. D.).= SIX GREAT SCHOOLMASTERS. With Portraits and\n Illustrations. _Second Edition. Demy 8vo._ 7_s._ 6_d._\n\n=Howell (A. G. Ferrers).= FRANCISCAN DAYS. Translated and arranged by.\n _Cr. 8vo._ 3_s._ 6_d._ _net_.\n\n=Howell (G.).= TRADE UNIONISM\u2014NEW AND OLD. _Fourth Edition. Cr. 8vo._\n 2_s._ 6_d._\n\n=Hudson (Robert).= MEMORIALS OF A WARWICKSHIRE PARISH. Illustrated.\n _Demy 8vo._ 15_s._ _net_.\n\n=Huggins (Sir William)=, K.C.B., O.M., D.C.L., F.R.S. THE ROYAL SOCIETY;\n OR, SCIENCE IN THE STATE AND IN THE SCHOOLS. With 25 Illustrations.\n _Wide Royal 8vo._ 4_s._ 6_d._ _net_.\n\n=Hughes (C. E.).= THE PRAISE OF SHAKESPEARE. An English Anthology. With\n a Preface by SIDNEY LEE. _Demy 8vo._ 3_s._ 6_d._ _net_.\n\n=Hughes (Thomas).= TOM BROWN\u2019S SCHOOLDAYS. With an Introduction and\n Notes by VERNON RENDALL. _Leather. Royal 32mo._ 2_s._ 6_d._ _net_.\n\n=Hutchinson (Horace G.).= THE NEW FOREST. Illustrated in colour with 50\n Pictures by WALTER TYNDALE and 4 by LUCY KEMP-WELCH. _A Cheaper\n Edition. Cr. 8vo._ 6_s._\n\n=Hutton (A. W.)=, M.A. See Leaders of Religion and Library of\n Devotion.\n\n=Hutton (Edward).= THE CITIES OF UMBRIA. With many Illustrations, of\n which 20 are in Colour, by A. PISA. _Second Edition. Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nTHE CITIES OF SPAIN. _Second Edition._ With many Illustrations, of which\n 24 are in Colour, by A. W. RIMINGTON. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\nFLORENCE AND NORTHERN TUSCANY. With Coloured Illustrations by WILLIAM\n PARKINSON. 6_s._\n\n A Colonial Edition is also published.\n\nENGLISH LOVE POEMS. Edited with an Introduction. _Fcap. 8vo._ 3_s._\n 6_d._ _net_.\n\n=Hutton (R. H.).= See Leaders of Religion.\n\n=Hutton (W. H.)=, M.A. THE LIFE OF SIR THOMAS MORE. With Portraits.\n _Second Edition. Cr. 8vo._ 5_s._ See also Leaders of Religion.\n\n=Hyett (F. A.).= A SHORT HISTORY OF FLORENCE. _Demy 8vo._ 7_s._ 6_d._\n _net_.\n\n=Ibsen (Henrik).= BRAND. A Drama. Translated by WILLIAM WILSON. _Third\n Edition. Cr. 8vo._ 3_s._ 6_d._\n\n=Inge (W. R.)=, M.A., Fellow and Tutor of Hertford College, Oxford.\n CHRISTIAN MYSTICISM. The Bampton Lectures for 1899. _Demy 8vo._\n 12_s._ 6_d._ _net_. See also Library of Devotion.\n\n=Innes (A. D.)=, M.A. A HISTORY OF THE BRITISH IN INDIA. With Maps and\n Plans. _Cr. 8vo._ 6_s._\n\nENGLAND UNDER THE TUDORS. With Maps. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Jackson (C. E.)=, B.A. See Textbooks of Science.\n\n=Jackson (S.)=, M.A. See Commercial Series.\n\n=Jackson (F. Hamilton).= See Little Guides.\n\n=Jacob (F.)=, M.A. See Junior Examination Series.\n\n=James (W. H. N.)=, A.R.C.S., A.I.E.E. See Textbooks of Technology.\n\n=Jeans (J. Stephen).= TRUSTS, POOLS, AND CORNERS. _Cr. 8vo._ 2_s._\n 6_d._ See also Books on Business.\n\n=Jeffreys (D. Gwyn).= DOLLY\u2019S THEATRICALS. Described and Illustrated\n with 24 Coloured Pictures. _Super Royal 16mo._ 2_s._ 6_d._\n\n=Jenks (E.)=, M.A., Reader of Law in the University of Oxford. ENGLISH\n LOCAL GOVERNMENT. _Cr. 8vo._ 2_s._ 6_d._\n\n=Jenner (Mrs. H.).= See Little Books on Art.\n\n=Jennings (Oscar)=, M.D., Member of the Bibliographical Society. EARLY\n WOODCUT INITIALS, containing over thirteen hundred Reproductions of\n Pictorial Letters of the Fifteenth and Sixteenth Centuries. _Demy\n 4to._ 21_s._ _net_.\n\n=Jessopp (Augustus)=, D.D. See Leaders of Religion.\n\n=Jevons (F. B.)=, M.A., Litt.D., Principal of Bishop Hatfield\u2019s Hall,\n Durham. RELIGION IN EVOLUTION. _Cr. 8vo._ 3_s._ 6_d._ _net_.\n\n See also Churchman\u2019s Library and Handbooks of Theology.\n\n=Johnson (Mrs. Barham).= WILLIAM BODHAM DONNE AND HIS FRIENDS.\n Illustrated. _Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Johnston (Sir H. H.)=, K.C.B. BRITISH CENTRAL AFRICA. With nearly 200\n Illustrations and Six Maps. _Third Edition._ _Cr. 4to._ 18_s._\n _net_.\n\n A Colonial Edition is also published.\n\n=Jones (R. Crompton)=, M.A. POEMS OF THE INNER LIFE. Selected by.\n _Thirteenth Edition._ _Fcap. 8vo._ 2_s._ 6_d._ _net_.\n\n=Jones (H.).= See Commercial Series.\n\n=Jones (H. F.).= See Textbooks of Science.\n\n=Jones (L. A. Atherley)=, K.C., M.P. THE MINERS\u2019 GUIDE TO THE COAL MINES\n REGULATION ACTS. _Cr. 8vo._ 2_s._ 6_d._ _net_.\n\nCOMMERCE IN WAR. _Royal 8vo._ 21_s._ _net_.\n\n=Jonson (Ben).= See Standard Library.\n\n=Juliana (Lady) of Norwich.= REVELATIONS OF DIVINE LOVE. Edited by GRACE\n WARRACK. _Cr. 8vo._ 3_s._ 6_d._\n\n=Juvenal.= See Classical Translations.\n\n=\u2018Kappa.\u2019= LET YOUTH BUT KNOW: A Plea for Reason in Education. _Cr.\n 8vo._ 3_s._ 6_d._ _net_.\n\n=Kaufmann (M.).= SOCIALISM AND MODERN THOUGHT. _Second Edition._ _Cr.\n 8vo._ 2_s._ 6_d._ _net_.\n\n=Keating (J. F.)=, D.D. THE AGAPE AND THE EUCHARIST. _Cr. 8vo._ 3_s._\n 6_d._\n\n=Keats (John).= THE POEMS OF. Edited with Introduction and Notes by E.\n DE SELINCOURT, M.A. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\nREALMS OF GOLD. Selections from the Works of. _Fcap. 8vo._ 3_s._ 6_d._\n _net_.\n\n See also Little Library and Standard Library.\n\n=Keble (John).= THE CHRISTIAN YEAR. With an Introduction and Notes by W.\n LOCK, D.D., Warden of Keble College. Illustrated by R. ANNING BELL.\n _Third Edition._ _Fcap. 8vo._ 3_s._ 6_d._; _padded morocco_, 5_s._\n\n See also Library of Devotion.\n\n=Kelynack (T. N.)=, M.D., M.R.C.P., Hon. Secretary of the Society for\n the Study of Inebriety. THE DRINK PROBLEM IN ITS MEDICO-SOCIOLOGICAL\n ASPECT. Edited by. With 2 Diagrams. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Kempis (Thomas \u00e0).= THE IMITATION OF CHRIST. With an Introduction by\n DEAN FARRAR. Illustrated by C. M. GERE. _Third Edition._ _Fcap. 8vo._\n 3_s._ 6_d._; _padded morocco_. 5_s._\n\n Also Translated by C. BIGG, D.D. _Cr. 8vo._ 3_s._ 6_d._ See also\n Library of Devotion and Standard Library.\n\n=Kennedy (Bart.).= THE GREEN SPHINX. _Cr. 8vo._ 3_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Kennedy (James Houghton)=, D.D., Assistant Lecturer in Divinity in the\n University of Dublin. ST. PAUL\u2019S SECOND AND THIRD EPISTLES TO THE\n CORINTHIANS. With Introduction, Dissertations and Notes. _Cr. 8vo._\n 6_s._\n\n=Kimmins (C. W.)=, M.A. THE CHEMISTRY OF LIFE AND HEALTH. Illustrated.\n _Cr. 8vo._ 2_s._ 6_d._\n\n=Kinglake (A. W.).= See Little Library.\n\n=Kipling (Rudyard).= BARRACK-ROOM BALLADS. _80th Thousand. Twenty-second\n Edition._ _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nTHE SEVEN SEAS. _62nd Thousand. Tenth Edition._ _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nTHE FIVE NATIONS. _41st Thousand. Second Edition._ _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nDEPARTMENTAL DITTIES. _Sixteenth Edition._ _Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Knight (Albert E.).= THE COMPLETE CRICKETER. Illustrated. _Demy 8vo._\n 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Knight (H. J. C.)=, M.A. See Churchman\u2019s Bible.\n\n=Knowling (R. J.)=, M.A., Professor of New Testament Exegesis at King\u2019s\n College, London. See Westminster Commentaries.\n\n=Lamb= (=Charles= and =Mary=), THE WORKS OF. Edited by E. V. LUCAS.\n Illustrated. _In Seven Volumes._ _Demy 8vo._ 7_s._ 6_d._ _each_.\n\n See also Little Library and E. V. Lucas.\n\n=Lambert (F. A. H.).= See Little Guides.\n\n=Lambros (Professor).= See Byzantine Texts.\n\n=Lane-Poole (Stanley).= A HISTORY OF EGYPT IN THE MIDDLE AGES. Fully\n Illustrated. _Cr. 8vo._ 6_s._\n\n=Langbridge (F.)=, M.A. BALLADS OF THE BRAVE: Poems of Chivalry,\n Enterprise, Courage, and Constancy. _Second Edition._ _Cr. 8vo._ 2_s._\n 6_d._\n\n=Law (William).= See Library of Devotion and Standard Library.\n\n=Leach (Henry).= THE DUKE OF DEVONSHIRE. A Biography. With 12\n Illustrations. _Demy 8vo._ 12_S._ 6_d._ _net_.\n\n See also James Braid.\n\n=Le Braz (Anatole).= THE LAND OF PARDONS. Translated by FRANCES M.\n GOSTLING. Illustrated in colour. _Second Edition._ _Demy 8vo._ 7_s._\n 6_d._ _net_.\n\n=Lee (Captain L. Melville).= A HISTORY OF POLICE IN ENGLAND. _Cr. 8vo._\n 3_s._ 6_d._ _net_.\n\n=Leigh (Percival).= THE COMIC ENGLISH GRAMMAR. Embellished with upwards\n of 50 characteristic Illustrations by JOHN LEECH. _Post 16mo._ 2_s._\n 6_d._ _net_.\n\n=Lewes (V. B.)=, M.A. AIR AND WATER. Illustrated. _Cr. 8vo._ 2_s._ 6_d._\n\n=Lewis (Mrs. Gwyn).= A CONCISE HANDBOOK OF GARDEN SHRUBS. Illustrated.\n _Fcap. 8vo._ 3_s._ 6_d._ _net_.\n\n=Lisle (Fortun\u00e9ede).= See Little Books on Art.\n\n=Littlehales (H.).= See Antiquary\u2019s Books.\n\n=Lock (Walter)=, D.D., Warden of Keble College. ST. PAUL, THE\n MASTER-BUILDER. Second Edition. _Cr. 8vo._ 3_s._ 6_d._\n\nTHE BIBLE AND CHRISTIAN LIFE. _Cr. 8vo._ 6_s._\n\n See also Leaders of Religion and Library of Devotion.\n\n=Locker (F.).= See Little Library.\n\n=Lodge (Sir Oliver)=, F.R.S. THE SUBSTANCE OF FAITH ALLIED WITH SCIENCE:\n A Catechism for Parents and Teachers. _Cr. 8vo._ 2_s._ _net_.\n\n=Lofthouse (W. F.)=, M.A. ETHICS AND ATONEMENT. With a Frontispiece.\n _Demy 8vo._ 5_s._ _net_.\n\n=Longfellow (H. W.).= See Little Library.\n\n=Lorimer (George Horace).= LETTERS FROM A SELF-MADE MERCHANT TO HIS SON.\n _Fifteenth Edition. Cr. 8vo._ 3_s._ 6_d._\n\n A Colonial Edition is also published.\n\nOLD GORGON GRAHAM. _Second Edition. Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Lover (Samuel).= See I. P. L.\n\n=E. V. L.= and =C. L. G.= ENGLAND DAY BY DAY: Or, The Englishman\u2019s\n Handbook to Efficiency. Illustrated by GEORGE MORROW. _Fourth Edition.\n Fcap. 4to._ 1_s._ _net_.\n\n=Lucas (E. V.).= THE LIFE OF CHARLES LAMB. With 25 Illustrations. _Third\n Edition. Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\nA WANDERER IN HOLLAND. With many Illustrations, of which 20 are in\n Colour by HERBERT MARSHALL. _Seventh Edition. Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nA WANDERER IN LONDON. With 16 Illustrations in Colour by NELSON DAWSON,\n and 36 other Illustrations. _Fourth Edition. Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\nFIRESIDE AND SUNSHINE. _Third Edition. Fcap. 8vo._ 5_s._\n\nTHE OPEN ROAD: a Little Book for Wayfarers. _Tenth Edition. Fcap. 8vo._\n 5_s._; _India Paper_, 7_s._ 6_d._\n\nTHE FRIENDLY TOWN: a Little Book for the Urbane. _Third Edition. Fcap.\n 8vo._ 5_s._; _India Paper_, 7_s._ 6_d._\n\n=Lucian.= See Classical Translations.\n\n=Lyde (L. W.)=, M.A. See Commercial Series.\n\n=Lydon (Noel S.).= See Junior School Books.\n\n=Lyttelton (Hon. Mrs. A.).= WOMEN AND THEIR WORK. _Cr. 8vo._ 2_s._ 6_d._\n\n=Macaulay (Lord).= CRITICAL AND HISTORICAL ESSAYS. Edited by F. C.\n MONTAGUE, M.A. _Three Volumes. Cr. 8vo._ 18_s._\n\n The only edition of this book completely annotated.\n\n=M\u2019Allen (J. E. B.)=, M.A. See Commercial Series.\n\n=MacCulloch (J. A.).= See Churchman\u2019s Library.\n\n=MacCunn (Florence A.).= MARY STUART. With over 60 Illustrations,\n including a Frontispiece in Photogravure. _Second and Cheaper Edition.\n Cr. 8vo._ 6_s._\n\n See also Leaders of Religion.\n\n=McDermott (E. R.).= See Books on Business.\n\n=M\u2019Dowall (A. S.).= See Oxford Biographies.\n\n=Mackay (A. M.).= See Churchman\u2019s Library.\n\n=Macklin (Herbert W.)=, M.A. See Antiquary\u2019s Books.\n\n=Mackenzie (W. Leslie)=, M.A., M.D., D.P.H., etc. THE HEALTH OF THE\n SCHOOL CHILD. _Cr. 8vo._ 2_s._ 6_d._\n\n=Mdlle Mori= (=Author of=). ST. CATHERINE OF SIENA AND HER TIMES. With\n 28 Illustrations. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Magnus (Laurie)=, M.A. A PRIMER OF WORDSWORTH. _Cr. 8vo._ 2_s._ 6_d._\n\n=Mahaffy (J. P.)=, Litt.D. A HISTORY OF THE EGYPT OF THE PTOLEMIES.\n Fully Illustrated. _Cr. 8vo._ 6_s._\n\n=Maitland (F. W.)=, LL.D., Downing Professor of the Laws of England in\n the University of Cambridge. CANON LAW IN ENGLAND. _Royal 8vo._ 7_s._\n 6_d._\n\n=Malden (H. E.)=, M.A. ENGLISH RECORDS. A Companion to the History of\n England. _Cr. 8vo._ 3_s._ 6_d._\n\nTHE ENGLISH CITIZEN: HIS RIGHTS AND DUTIES. _Sixth Edition. Cr. 8vo._\n 1_s._ 6_d._\n\n See also School Histories.\n\n=Marchant (E. C.)=, M.A., Fellow of Peterhouse, Cambridge. A GREEK\n ANTHOLOGY. _Second Edition. Cr. 8vo._ 3_s._ 6_d._\n\n See also A. M. Cook.\n\n=Marr (J. E.)=, F.R.S., Fellow of St. John\u2019s College, Cambridge. THE\n SCIENTIFIC STUDY OF SCENERY. _Second Edition._ Illustrated. _Cr. 8vo._\n 6_s._\n\nAGRICULTURAL GEOLOGY. Illustrated. _Cr. 8vo._ 6_s._\n\n=Marriott (J. A. R.).= FALKLAND AND HIS TIMES. With 20 Illustrations.\n _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Marvell (Andrew).= See Little Library.\n\n=Masefield (John).= SEA LIFE IN NELSON\u2019S TIME. Illustrated. _Cr. 8vo._\n 3_s._ 6_d._ _net_.\n\nON THE SPANISH MAIN. With 22 Illustrations and a Map. _Demy 8vo._ 10_s._\n 6_d._ _net_.\n\n A Colonial Edition is also published.\n\nA SAILOR\u2019S GARLAND. Edited and Selected by. _Second Edition. Cr. 8vo._\n 3_s._ 6_d._ _net_.\n\n=Maskell (A.).= See Connoisseur\u2019s Library.\n\n=Mason (A. J.)=, D.D. See Leaders of Religion.\n\n=Massee (George).= THE EVOLUTION OF PLANT LIFE: Lower Forms.\n Illustrated. _Cr. 8vo._ 2_s._ 6_d._\n\n=Masterman (C. F. G.)=, M.A., M.P. TENNYSON AS A RELIGIOUS TEACHER. _Cr.\n 8vo._ 6_s._\n\n=Matheson (Mrs. E. F.).= COUNSELS OF LIFE. _Fcap. 8vo._ 2_s._ 6_d._\n _net_.\n\n=May (Phil).= THE PHIL MAY ALBUM. _Second Edition. 4to._ 1_s._ _net_.\n\n=Mellows (Emma S.).= A SHORT STORY OF ENGLISH LITERATURE. _Cr. 8vo._\n 3_s._ 6_d._\n\n=Methuen (A. M. S.).= THE TRAGEDY OF SOUTH AFRICA. _Cr. 8vo._ 2_s._\n _net_. _Also Cr. 8vo._ 3_d._ _net_.\n\n A revised and enlarged edition of the author\u2019s \u2018Peace or War in\n South Africa.\u2019\n\nENGLAND\u2019S RUIN: DISCUSSED IN SIXTEEN LETTERS TO THE RIGHT HON. JOSEPH\n CHAMBERLAIN, M.P. _Seventh Edition. Cr. 8vo._ 3_d._ _net_.\n\n=Miles (Eustace)=, M.A. LIFE AFTER LIFE, OR, THE THEORY OF\n REINCARNATION. _Cr. 8vo._ 2_s._ 6_d._ _net_.\n\n=Millais (J. G.).= THE LIFE AND LETTERS OF SIR JOHN EVERETT MILLAIS,\n President of the Royal Academy. With many Illustrations, of which 2\n are in Photogravure. _New Edition. Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Millin (G. F.).= PICTORIAL GARDENING. Illustrated. _Cr. 8vo._ 3_s._\n 6_d._ _net_.\n\n=Millis (C. T.)=, M.I.M.E. See Textbooks of Technology.\n\n=Milne (J. G.)=, M.A. A HISTORY OF ROMAN EGYPT. Fully Illustrated. _Cr.\n 8vo._ 6_s._\n\n=Milton (John).= A DAY BOOK OF. Edited by R. F. Towndrow. _Fcap. 8vo._\n 3_s._ 6_d._ _net_.\n\n See also Little Library, Standard Library.\n\n=Minchin (H. C.)=, M.A. See R. Peel.\n\n=Mitchell (P. Chalmers)=, M.A. OUTLINES OF BIOLOGY. Illustrated. _Second\n Edition. Cr. 8vo._ 6_s._\n\n=Milton (G. E.).= JANE AUSTEN AND HER TIMES. With many Portraits and\n Illustrations. _Second and Cheaper Edition. Cr. 8vo._ 6_s._\n\n A Colonial Edition is also published.\n\n=Moffat (Mary M.).= QUEEN LOUISA OF PRUSSIA. With 20 Illustrations.\n _Third Edition. Demy 8vo._ 7_s._ 6_d._ _net_.\n\n\u2018=Moll (A.).=\u2019 See Books on Business.\n\n=Moir (D. M.).= See Little Library.\n\n=Molinos (Dr. Michael de).= See Library of Devotion.\n\n=Money (L. G. Chiozza)=, M.P. RICHES AND POVERTY. _Third Edition. Demy\n 8vo._ 5_s._ _net_.\n\n=Montagu (Henry)=, Earl of Manchester. See Library of Devotion.\n\n=Montaigne.= A DAY BOOK OF. Edited by C. F. POND. _Fcap. 8vo._ 3_s._\n 6_d._ _net_.\n\n=Moore (H. E.).= BACK TO THE LAND. An Inquiry into Rural Depopulation.\n _Cr. 8vo._ 2_s._ 6_d._\n\n=Montmorency (J. E. G. de)=, B.A., LL.B. THOMAS \u00c0 KEMPIS, HIS AGE AND\n BOOK. With 22 Illustrations. _Second Edition. Demy 8vo._ 7_s._ 6_d._\n _net_.\n\n=Moorhouse (E. Hallam).= NELSON\u2019S LADY HAMILTON. With 51 Portraits.\n _Second Edition. Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Moran (Clarence G.).= See Books on Business.\n\n=More (Sir Thomas).= See Standard Library.\n\n=Morfill (W. R.)=, Oriel College, Oxford. A HISTORY OF RUSSIA FROM PETER\n THE GREAT TO ALEXANDER II. With Maps and Plans. _Cr. 8vo._ 3_s._ 6_d._\n\n=Morich (R. J.)=, late of Clifton College. See School Examination\n Series.\n\n=Morris (J.).= THE MAKERS OF JAPAN. With 24 Illustrations. _Demy 8vo._\n 12_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Morris (J. E.).= See Little Guides.\n\n=Morton (Miss Anderson).= See Miss Brodrick.\n\n=Moule (H. C. G.)=, D.D., Lord Bishop of Durham. See Leaders of\n Religion.\n\n=Muir (M. M. Pattison)=, M.A. THE CHEMISTRY OF FIRE. Illustrated. _Cr.\n 8vo._ 2_s._ 6_d._\n\n=Mundella (V. A.)=, M.A. See J. T. Dunn.\n\n=Munro (R.)=, LL.D. See Antiquary\u2019s Books.\n\n=Naval Officer (A).= See I. P. L.\n\n=Neal (W. G.).= See R. N. Hall.\n\n=Newman (Ernest).= HUGO WOLF. _Demy 8vo._ 6_s._\n\n=Newman (George)=, M.D., D.P.H., F.R.S.E., Lecturer on Public Health at\n St. Bartholomew\u2019s Hospital, and Medical Officer of Health of the\n Metropolitan Borough of Finsbury. INFANT MORTALITY, A SOCIAL PROBLEM.\n With 16 Diagrams. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n=Newman (J. H.) and others.= See Library of Devotion.\n\n=Nichols (J. B. 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CHURTON COLLINS, M.A.\n _Cr. 8vo._ 6_s._ See also Little Library.\n\n=Terry (C. S.).= See Oxford Biographies.\n\n=Thackeray (W. M.).= See Little Library.\n\n=Theobald (F. V.)=, M.A. INSECT LIFE. Illustrated. _Second Edition\n Revised. Cr. 8vo._ 2_s._ 6_d._\n\n=Thompson (A. H.).= See Little Guides.\n\n=Tileston (Mary W.).= DAILY STRENGTH FOR DAILY NEEDS. _Thirteenth\n Edition. Medium 16mo._ 2_s._ 6_d._ _net_. Also an edition in superior\n binding, 6_s._\n\n=Tompkins (H. W.)=, F.R.H.S. See Little Guides.\n\n=Townley (Lady Susan).= MY CHINESE NOTE-BOOK. With 16 Illustrations and\n 2 Maps. _Third Edition. Demy 8vo._ 10_s._ 6_d._ _net_.\n\n=Toynbee (Paget)=, M.A., D.Litt. See Oxford Biographies.\n\n=Trevelyan (G. M.)=, Fellow of Trinity College, Cambridge. ENGLAND UNDER\n THE STUARTS. With Maps and Plans. _Second Edition. Demy 8vo._ 10_s._\n 6_d._ _net_.\n\n=Troutbeck (G. E.).= See Little Guides.\n\n=Tyler (E. A.)=, B.A., F.C.S. 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With Maps. _Fourth Edition.\n Cr. 8vo._ 6_s._\n\n=Wagner (Richard).= MUSIC DRAMAS: Interpretations, embodying Wagner\u2019s\n own explanations. By A. L. CLEATHER and B. CRUMP. _In Four Volumes.\n Fcap. 8vo._ 2_s._ 6_d._ _each_.\n\n VOL. I.\u2014THE RING OF THE NIBELUNG. _Third Edition._\n\n VOL. II.\u2014PARSIFAL, LOHENGRIN, and THE HOLY GRAIL.\n\n VOL. III.\u2014TRISTAN AND ISOLDE.\n\n=Wall (J. C.).= DEVILS. Illustrated by the Author and from photographs.\n _Demy 8vo._ 4_s._ 6_d._ _net_. See also Antiquary\u2019s Books.\n\n=Walters (H. B.).= See Little Books on Art and Classics of Art.\n\n=Walton (F. W.).= See School Histories.\n\n=Walton (Izaac)= and =Cotton (Charles)=. See I.P.L., Standard Library,\n and Little Library.\n\n=Warren-Vernon (Hon. William)=, M.A. READINGS ON THE INFERNO OF DANTE,\n based on the Commentary of BENVENUTO DA IMOLA and other authorities.\n With an Introduction by the Rev. Dr. MOORE. 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BUCKLAND. _Large Cr. 8vo._ 6_s._\n\n=Whibley (C.).= See W. E. Henley.\n\n=Whibley (L.)=, M.A., Fellow of Pembroke College, Cambridge. GREEK\n OLIGARCHIES: THEIR ORGANISATION AND CHARACTER. _Cr. 8vo._ 6_s._\n\n=Whitaker (G. H.)=, M.A. See Churchman\u2019s Bible.\n\n=White (Gilbert).= THE NATURAL HISTORY OF SELBORNE. Edited by L. C.\n MIALL, F.R.S., assisted by W. WARDE FOWLER, M.A. _Cr. 8vo._ 6_s._\n\n See also Standard Library.\n\n=Whitfield (E. E.).= See Commercial Series.\n\n=Whitehead (A. W.).= GASPARD DE COLIGNY. Illustrated. _Demy 8vo._ 12_s._\n 6_d._ _net_.\n\n=Whiteley (R. Lloyd)=, F.I.C., Principal of the Municipal Science\n School, West Bromwich. AN ELEMENTARY TEXTBOOK OF INORGANIC CHEMISTRY.\n _Cr. 8vo._ 2_s._ 6_d._\n\n=Whitley (Miss).= See Lady Dilke.\n\n=Whitten (W.).= See John Thomas Smith.\n\n=Whyte (A. G.)=, B.Sc. See Books on Business.\n\n=Wilberforce (Wilfrid).= See Little Books on Art.\n\n=Wilde (Oscar).= DE PROFUNDIS. _Seventh Edition. Cr. 8vo._ 5_s._ _net_.\n\n A Colonial Edition is also published.\n\nTHE DUCHESS OF PADUA. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\nPOEMS. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\nINTENTIONS. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\nSALOME, AND OTHER PLAYS. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\nLADY WINDERMERE\u2019S FAN. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\nA WOMAN OF NO IMPORTANCE. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\nAN IDEAL HUSBAND. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\nTHE IMPORTANCE OF BEING EARNEST. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\nA HOUSE OF POMEGRANATES and THE HAPPY PRINCE. _Demy 8vo._ 12_s._ 6_d._\n _net_.\n\nLORD ARTHUR SAVILE\u2019S CRIME and OTHER PROSE PIECES. _Demy 8vo._ 12_s._\n 6_d._ _net_.\n\n=Wilkins (W. H.)=, B.A. THE ALIEN INVASION. _Cr. 8vo._ 2_s._ 6_d._\n\n=Williams (A.).= PETROL PETER: or Pretty Stories and Funny Pictures.\n Illustrated in Colour by A. W. MILLS. _Demy 4to._ 3_s._ 6_d._ _net_.\n\n=Williamson (M. G.).= See Ancient Cities.\n\n=Williamson (W.).= THE BRITISH GARDENER. Illustrated. _Demy 8vo._ 10_s._\n 6_d._\n\n=Williamson (W.)=, B.A. See Junior Examination Series, Junior School\n Books, and Beginner\u2019s Books.\n\n=Willson (Beckles).= LORD STRATHCONA: the Story of his Life.\n Illustrated. _Demy 8vo._ 7_s._ 6_d._\n\n A Colonial Edition is also published.\n\n=Wilmot-Buxton (E. M.).= MAKERS OF EUROPE. _Cr. 8vo. Seventh Ed._ 3_s._\n 6_d._\n\n A Text-book of European History for Middle Forms.\n\nTHE ANCIENT WORLD. With Maps and Illustrations. _Cr. 8vo._ 3_s._ 6_d._\n\n See also Beginner\u2019s Books.\n\n=Wilson (Bishop.).= See Library of Devotion.\n\n=Wilson (A. J.).= See Books on Business.\n\n=Wilson (H. A.).= See Books on Business.\n\n=Wilson (J. A.).= See Simplified French Texts.\n\n=Wilton (Richard)=, M.A. LYRA PASTORALIS: Songs of Nature, Church, and\n Home. _Pott 8vo._ 2_s._ 6_d._\n\n=Winbolt (S. E.)=, M.A. EXERCISES IN LATIN ACCIDENCE. _Cr. 8vo._ 1_s._\n 6_d._\n\nLATIN HEXAMETER VERSE: An Aid to Composition. _Cr. 8vo._ 3_s._ 6_d._\n KEY, 5_s._ _net_.\n\n=Windle (B. C. A.)=, F.R.S., F.S.A. See Antiquary\u2019s Books, Little\n Guides, Ancient Cities, and School Histories.\n\n=Winterbotham (Canon)=, M.A., B.Sc., LL.B. See Churchman\u2019s Library.\n\n=Wood (Sir Evelyn)=, F.M., V.C., G.C.B., G.C.M.G. FROM MIDSHIPMAN TO\n FIELD-MARSHAL. With 24 Illustrations and Maps. _Two Volumes. Fourth\n Edition. Demy 8vo._ 25_s._ _net_.\n\n A Colonial Edition is also published.\n\n=Wood (J. A. E.).= See Textbooks of Technology.\n\n=Wood (J. Hickory).= DAN LENO. Illustrated. _Third Edition. Cr. 8vo._\n 6_s._\n\n A Colonial Edition is also published.\n\n=Wood (W. Birkbeck)=, M.A., late Scholar of Worcester College, Oxford,\n and =Edmonds (Major J. E.)=, R.E., D.A.Q.-M.G. A HISTORY OF THE CIVIL\n WAR IN THE UNITED STATES. With an Introduction by H. SPENSER\n WILKINSON. With 24 Maps and Plans. _Demy 8vo._ 12_s._ 6_d._ _net_.\n\n=Wordsworth (Christopher).= See Antiquary\u2019s Books.\n\n=Wordsworth (W.).= POEMS BY. Selected by STOPFORD A. BROOKE. With 40\n Illustrations by EDMUND H. NEW. With a Frontispiece in Photogravure.\n _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Wordsworth (W.)= and =Coleridge (S. T.)=. See Little Library.\n\n=Wright (Arthur)=, M.A., Fellow of Queen\u2019s College, Cambridge. See\n Churchman\u2019s Library.\n\n=Wright (C. Gordon).= See Dante.\n\n=Wright (J. C.).= TO-DAY. _Demy 16mo._ 1_s._ 6_d._ _net_.\n\n=Wright (Sophie).= GERMAN VOCABULARIES FOR REPETITION. _Fcap. 8vo._\n 1_s._ 6_d._\n\n=Wrong (George M.)=, Professor of History in the University of Toronto.\n THE EARL OF ELGIN. Illustrated. _Demy 8vo._ 7_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\n=Wyatt (Kate M.).= See M. R. Gloag.\n\n=Wylde (A. B.).= MODERN ABYSSINIA. With a Map and a Portrait. _Demy\n 8vo._ 15_s._ _net_.\n\n A Colonial Edition is also published.\n\n=Wyndham (Rt. Hon. George)=, M.P. THE POEMS OF WILLIAM SHAKESPEARE.\n With an Introduction and Notes. _Demy 8vo. Buckram, gilt top._ 10_s._\n 6_d._\n\n=Wyon (R.)= and =Prance (G.)=. THE LAND OF THE BLACK MOUNTAIN. Being a\n Description of Montenegro. With 40 Illustrations. _Cr. 8vo._ 2_s._\n 6_d._ _net_.\n\n=Yeats (W. B.).= A BOOK OF IRISH VERSE. Selected from Modern Writers.\n _Revised and Enlarged Edition. Cr. 8vo._ 3_s._ 6_d._\n\n=Young (Filson).= THE COMPLETE MOTORIST. With 138 Illustrations. _Sixth\n Edition. Demy 8vo._ 12_s._ 6_d._ _net_.\n\n A Colonial Edition is also published.\n\nTHE JOY OF THE ROAD: An Appreciation of the Motor Car. _Small Demy 8vo._\n 5_s._ _net_.\n\n=Young (T. M.).= THE AMERICAN COTTON INDUSTRY: A Study of Work and\n Workers. _Cr. 8vo. Cloth_, 2_s._ 6_d._; _paper boards_, 1_s._ 6_d._\n\n=Zimmern (Antonia).= WHAT DO WE KNOW CONCERNING ELECTRICITY? _Fcap.\n 8vo._ 1_s._ 6_d._ _net_.\n\n\n =Ancient Cities=\n General Editor, B. C. A. WINDLE, D.Sc., F.R.S.\n _Cr. 8vo._ 4_s._ 6_d._ _net_.\n\nCHESTER. By B. C. A. Windle, D.Sc., F.R.S. Illustrated by E. H. New.\n\nSHREWSBURY. By T. Auden, M.A., F.S.A. Illustrated.\n\nCANTERBURY. By J. C. Cox, LL.D., F.S.A. Illustrated.\n\nEDINBURGH. By M. G. Williamson, M.A. Illustrated by Herbert Railton.\n\nLINCOLN. By E. Mansel Sympson, M.A., M.D. Illustrated by E. H. New.\n\nBRISTOL. By Alfred Harvey. Illustrated by E. H. New.\n\nDUBLIN. By S. A. O. Fitzpatrick. Illustrated by W. C. Green.\n\n\n =The Antiquary\u2019s Books=\n General Editor, J. CHARLES COX, LL.D., F.S.A.\n _Demy 8vo._ 7_s._ 6_d._ _net_.\n\nENGLISH MONASTIC LIFE. By the Right Rev. Abbot Gasquet, O.S.B.\n Illustrated. _Third Edition._\n\nREMAINS OF THE PREHISTORIC AGE IN ENGLAND. By B. C. A. Windle, D.Sc.,\n F.R.S. 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It is the ambition of\n the publishers to place the best books of the Anglo-Saxon race\n within the reach of every reader, so that the series may represent\n something of the diversity and splendour of our English tongue.\n The characteristics of THE STANDARD LIBRARY are four:\u20141. SOUNDNESS\n OF TEXT. 2. CHEAPNESS. 3. CLEARNESS OF TYPE. 4. SIMPLICITY. The\n books are well printed on good paper at a price which on the whole\n is without parallel in the history of publishing. Each volume\n contains from 100 to 250 pages, and is issued in paper covers,\n Crown 8vo, at Sixpence net, or in cloth gilt at One Shilling net.\n In a few cases long books are issued as Double Volumes or as\n Treble Volumes.\n\n The following books are ready with the exception of those marked\n with a \u2020, which denotes that the book is nearly ready:\u2014\n\nTHE MEDITATIONS OF MARCUS AURELIUS. The translation is by R. Graves.\n\nTHE NOVELS OF JANE AUSTEN. In 5 volumes.\n\nVOL. 1.\u2014Sense and Sensibility.\n\nESSAYS AND COUNSELS and THE NEW ATLANTIS. By Francis Bacon, Lord\n Verulam.\n\nRELIGIO MEDICI and URN BURIAL. By Sir Thomas Browne. The text has been\n collated by A. R. Waller.\n\nTHE PILGRIM\u2019S PROGRESS. By John Bunyan.\n\nREFLECTIONS ON THE FRENCH REVOLUTION. By Edmund Burke.\n\nTHE POEMS AND SONGS OF ROBERT BURNS. Double Volume.\n\nTHE ANALOGY OF RELIGION, NATURAL AND REVEALED. By Joseph Butler, D.D.\n\nTHE POEMS OF THOMAS CHATTERTON. In 2 volumes.\n\n VOL. I.\u2014Miscellaneous Poems.\n\n \u2020VOL.II.\u2014The Rowley Poems.\n\n\u2020THE NEW LIFE AND SONNETS. By Dante. Translated into English by D. G.\n Rossetti.\n\nTOM JONES. By Henry Fielding. Treble Vol.\n\n CRANFORD. By Mrs. Gaskell.\n\nTHE HISTORY OF THE DECLINE AND FALL OF THE ROMAN EMPIRE. By Edward\n Gibbon. In 7 double volumes.\n\n The Text and Notes have been revised by J. B. Bury, Litt.D., but the\n Appendices of the more expensive edition are not given.\n\n\u2020THE VICAR OF WAKEFIELD. By Oliver Goldsmith.\n\nTHE POEMS AND PLAYS OF OLIVER GOLDSMITH.\n\nTHE WORKS OF BEN JONSON.\n\n VOL. I.\u2014The Case is Altered. Every Man in His Humour. Every Man out of\n His Humour.\n\n VOL. II.\u2014Cynthia\u2019s Revels; The Poetaster. The text has been collated\n by H. C. Hart.\n\nTHE POEMS OF JOHN KEATS. Double volume. The Text has been collated by E.\n de Selincourt.\n\nON THE IMITATION OF CHRIST. By Thomas \u00e0 Kempis.\n\n The translation is by C. Bigg, D.D., Canon of Christ Church.\n\nA SERIOUS CALL TO A DEVOUT AND HOLY LIFE. By William Law.\n\nTHE POEMS OF JOHN MILTON. In 2 volumes.\n\n VOL. I.\u2014Paradise Lost.\n\nTHE PROSE WORKS OF JOHN MILTON.\n\n VOL. I.\u2014Eikonoklastes and The Tenure of Kings and Magistrates.\n\nSELECT WORKS OF SIR THOMAS MORE.\n\n VOL. I.\u2014Utopia and Poems.\n\nTHE REPUBLIC OF PLATO. Translated by Sydenham and Taylor. Double Volume.\n The translation has been revised by W. H. D. Rouse.\n\nTHE LITTLE FLOWERS OF ST. FRANCIS. Translated by W. Heywood.\n\nTHE WORKS OF WILLIAM SHAKESPEARE. In 10 volumes.\n\n VOL. I.\u2014The Tempest; The Two Gentlemen of Verona; The Merry Wives of\n Windsor; Measure for Measure; The Comedy of Errors.\n\n VOL. II.\u2014Much Ado About Nothing; Love\u2019s Labour\u2019s Lost; A Midsummer\n Night\u2019s Dream; The Merchant of Venice; As You Like It.\n\n VOL. III.\u2014The Taming of the Shrew; All\u2019s Well that Ends Well; Twelfth\n Night; The Winter\u2019s Tale.\n\n VOL. IV.\u2014The Life and Death of King John; The Tragedy of King Richard\n the Second; The First Part of King Henry IV.; The Second Part of\n King Henry IV.\n\n VOL.V.\u2014The Life of King Henry V.; The First Part of King Henry VI.;\n The Second Part of King Henry VI.\n\n VOL. VI.\u2014The Third Part of King Henry VI.; The Tragedy of King Richard\n III.; The Famous History of the Life of King Henry VIII.\n\nTHE POEMS OF PERCY BYSSHE SHELLEY. In 4 volumes.\n\n Vol. I.\u2014Alastor; The D\u00e6mon of the World; The Revolt of Islam, etc.\n\n The Text has been revised by C. D. Locock.\n\nTHE LIFE OF NELSON. By Robert Southey.\n\nTHE NATURAL HISTORY AND ANTIQUITIES OF SELBORNE. By Gilbert White.\n\n\n =Textbooks of Technology=\n Edited by G. F. GOODCHILD, M.A., B.Sc., and G. R. MILLS, M.A.\n _Fully Illustrated._\n\nHOW TO MAKE A DRESS. By J. A. E. Wood. _Fourth Edition. Cr. 8vo._ 1_s._\n 6_d._\n\nCARPENTRY AND JOINERY. By F. C. Webber. _Fifth Edition. Cr. 8vo._ 3_s._\n 6_d._\n\nMILLINERY, THEORETICAL AND PRACTICAL. By Clare Hill. _Third Edition. Cr.\n 8vo._ 2_s._\n\nAN INTRODUCTION TO THE STUDY OF TEXTILE DESIGN. By Aldred F. Barker.\n _Demy 8vo._ 7_s._ 6_d._\n\nBUILDERS\u2019 QUANTITIES. By H. C. Grubb. _Cr. 8vo._ 4_s._ 6_d._\n\nR\u00c9POUSS\u00c9 METAL WORK. By A. C. Horth. _Cr. 8vo._ 2_s._ 6_d._\n\nELECTRIC LIGHT AND POWER: An Introduction to the Study of Electrical\n Engineering. By E. E. Brooks, B.Sc. (Lond.), Second Master and\n Instructor of Physics and Electrical Engineering, Leicester Technical\n School, and W. H. N. James, A.R.C.S., A.I.E.E., Assistant Instructor\n of Electrical Engineering, Manchester Municipal Technical School. _Cr.\n 8vo._ 4_s._ 6_d._\n\nENGINEERING WORKSHOP PRACTICE. By C. C. Allen, Lecturer on Engineering,\n Municipal Technical Institute, Coventry. With many Diagrams. _Cr.\n 8vo._ 2_s._\n\n\n =Handbooks of Theology=\nEdited by R. L. OTTLEY, D.D., Professor of Pastoral Theology at Oxford,\n and Canon of Christ Church, Oxford.\n\nThe series is intended, in part, to furnish the clergy and teachers or\nstudents of Theology with trustworthy Textbooks, adequately representing\nthe present position\n\nof the questions dealt with; in part, to make accessible to the reading\npublic an accurate and concise statement of facts and principles in all\nquestions bearing on Theology and Religion.\n\nTHE XXXIX. ARTICLES OF THE CHURCH OF ENGLAND. Edited by E. C. S. Gibson,\n D.D. _Fifth and Cheaper Edition in one Volume. Demy 8vo._ 12_s._ 6_d._\n\nAN INTRODUCTION TO THE HISTORY OF RELIGION. By F. B. Jevons, M.A.,\n Litt.D. _Third Edition. Demy 8vo._ 10_s._ 6_d._\n\nTHE DOCTRINE OF THE INCARNATION. By R. L. Ottley, D.D. _Second and\n Cheaper Edition. Demy 8vo._ 12_s._ 6_d._\n\nAN INTRODUCTION TO THE HISTORY OF THE CREEDS. By A. E. Burn, D.D. _Demy\n 8vo._ 10_s._ 6_d._\n\nTHE PHILOSOPHY OF RELIGION IN ENGLAND AND AMERICA. 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Cr. 8vo._ 3_s._ 6_d._\n\nAT SUNWICH PORT. Illustrated. _Seventh Edition. Cr. 8vo._ 3_s._ 6_d._\n\n=James (Henry).= THE SOFT SIDE. _Second Edition. Cr. 8vo._ 6_s._\n\nTHE BETTER SORT. _Cr. 8vo._ 6_s._\n\nTHE AMBASSADORS. _Second Edition. Cr. 8vo._ 6_s._\n\nTHE GOLDEN BOWL. _Third Edition. Cr. 8vo._ 6_s._\n\n=Keays (H. A. Mitchell).= HE THAT EATETH BREAD WITH ME. _Cr. 8vo._ 6_s._\n\n=Kester (Vaughan).= THE FORTUNES OF THE LANDRAYS. _Cr. 8vo._ 6_s._\n\n=Lawless (Hon. Emily).= WITH ESSEX IN IRELAND. _Cr. 8vo._ 6_s._\n\n See also Shilling Novels.\n\n=Le Queux (W.).= THE HUNCHBACK OF WESTMINSTER. _Third Edition. Cr. 8vo._\n 6_s._\n\nTHE CLOSED BOOK. _Third Edition. Cr. 8vo._ 6_s._\n\nTHE VALLEY OF THE SHADOW. Illustrated. _Third Edition. Cr. 8vo._ 6_s._\n\nBEHIND THE THRONE. _Third Edition. Cr. 8vo._ 6_s._\n\n=Levett-Yeats (S.).= ORRAIN. _Second Edition. 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Cr. 8vo._ 6_s._\n\nTHE GATELESS BARRIER. _Fourth Edition. Cr. 8vo._ 6_s._\n\nTHE HISTORY OF SIR RICHARD CALMADY. _Seventh Edition. Cr. 8vo._ 6_s._\n\n See also Books for Boys and Girls.\n\n=Mann (Mrs. M. E.).= OLIVIA\u2019S SUMMER. _Second Edition. Cr. 8vo._ 6_s._\n\nA LOST ESTATE. _A New Edition. Cr. 8vo._ 6_s._\n\nTHE PARISH OF HILBY. _A New Edition. Cr. 8vo._ 6_s._\n\nTHE PARISH NURSE. _Fourth Edition. Cr. 8vo._ 6_s._\n\nGRAN\u2019MA\u2019S JANE. _Cr. 8vo._ 6_s._\n\nMRS. PETER HOWARD. _Cr. 8vo._ 6_s._\n\nA WINTER\u2019S TALE. _A New Edition. Cr. 8vo._ 6_s._\n\nONE ANOTHER\u2019S BURDENS. _A New Edition. Cr. 8vo._ 6_s._\n\nROSE AT HONEYPOT. _Third Ed. Cr. 8vo._ 6_s._ See also Books for Boys and\n Girls.\n\nTHE MEMORIES OF RONALD LOVE. _Cr. 8vo._ 6_s._\n\nTHE EGLAMORE PORTRAITS. _Third Edition. Cr. 8vo._ 6_s._\n\n=Marriott (Charles)=, Author of \u2018The Column.\u2019 GENEVRA. _Second Edition.\n Cr. 8vo._ 6_s._\n\n=Marsh (Richard).= THE TWICKENHAM PEERAGE. _Second Edition. Cr. 8vo._\n 6_s._\n\nTHE MARQUIS OF PUTNEY. _Second Edition. Cr. 8vo._ 6_s._\n\nA DUEL. _Cr. 8vo._ 6_s._\n\nIN THE SERVICE OF LOVE. _Third Edition. Cr. 8vo._ 6_s._\n\n See also Shilling Novels.\n\n=Mason (A. E. W.)=, Author of \u2018The Four Feathers,\u2019 etc. CLEMENTINA.\n Illustrated. _Second Edition. Cr. 8vo._ 6_s._\n\n=Mathers (Helen)=, Author of \u2018Comin\u2019 thro\u2019 the Rye.\u2019 HONEY. _Fourth\n Edition. Cr. 8vo._ 6_s._\n\nGRIFF OF GRIFFITHSCOURT. _Cr. 8vo._ 6_s._\n\nTHE FERRYMAN. _Second Edition. Cr. 8vo._ 6_s._\n\nTALLY-HO! _Fourth Edition. Cr. 8vo._ 6_s._\n\n=Maxwell (W. B.)=, Author of \u2018The Ragged Messenger.\u2019 VIVIEN. _Eighth\n Edition. Cr. 8vo._ 6_s._\n\nTHE RAGGED MESSENGER. _Third Edition. Cr. 8vo._ 6_s._\n\nFABULOUS FANCIES. _Cr. 8vo._ 6_s._\n\nTHE GUARDED FLAME. _Seventh Edition. Cr. 8vo._ 6_s._\n\nTHE COUNTESS OF MAYBURY. _A New Edition. Cr. 8vo._ 6_s._\n\nODD LENGTHS. _Cr. 8vo._ 6_s._\n\n=Meade (L. T.).= DRIFT. _Second Edition. Cr. 8vo._ 6_s._\n\nRESURGAM. _Cr. 8vo._ 6_s._\n\nVICTORY. _Cr. 8vo._ 6_s._\n\n See also Books for Boys and Girls.\n\n=Melton (R.).= C\u00c6SAR\u2019S WIFE. _Second Edition. Cr. 8vo._ 6_s._\n\n=Meredith (Ellis).= HEART OF MY HEART. _Cr. 8vo._ 6_s._\n\n=Miller (Esther).= LIVING LIES. _Cr. 8vo._ 6_s._\n\n\u2018=Miss Molly=\u2019 (The Author of). THE GREAT RECONCILER. _Cr. 8vo._ 6_s._\n\n=Mitford (Bertram).= THE SIGN OF THE SPIDER. Illustrated. _Sixth\n Edition. Cr. 8vo._ 3_s._ 6_d._\n\nIN THE WHIRL OF THE RISING. _Third Edition. Cr. 8vo._ 6_s._\n\nTHE RED DERELICT. _Second Edition. Cr. 8vo._ 6_s._\n\n=Montresor (F. F.)=, Author of \u2018Into the Highways and Hedges.\u2019 THE\n ALIEN. _Third Edition. Cr. 8vo._ 6_s._\n\n=Morrison (Arthur).= TALES OF MEAN STREETS. _Seventh Edition. Cr. 8vo._\n 6_s._\n\nA CHILD OF THE JAGO. _Fifth Edition. Cr. 8vo._ 6_s._\n\nTO LONDON TOWN. _Second Edition. Cr. 8vo._ 6_s._\n\nCUNNING MURRELL. _Cr. 8vo._ 6_s._\n\nTHE HOLE IN THE WALL. _Fourth Edition. Cr. 8vo._ 6_s._\n\nDIVERS VANITIES. _Cr. 8vo._ 6_s._\n\n=Nesbit (E.).= (Mrs. E. Bland). THE RED HOUSE. Illustrated. _Fourth\n Edition. Cr. 8vo._ 6_s._\n\n See also Shilling Novels.\n\n=Norris (W. E.)=, Author of \u2018Major Jim.\u2019 HARRY AND URSULA. _Cr. 8vo._\n 6_s._\n\n=Ollivant (Alfred).= OWD BOB, THE GREY DOG OF KENMUIR. _Ninth Edition.\n Cr. 8vo._ 6_s._\n\n=Oppenheim (E. Phillips).= MASTER OF MEN. _Fourth Edition. Cr. 8vo._\n 6_s._\n\n=Oxenham (John)=, Author of \u2018Barbe of Grand Bayou.\u2019 A WEAVER OF WEBS.\n _Second Edition. Cr. 8vo._ 6_s._\n\nTHE GATE OF THE DESERT. _Fourth Edition. Cr. 8vo._ 6_s._\n\nPROFIT AND LOSS. With a Frontispiece in photogravure by HAROLD COPPING.\n _Fourth Edition. Cr. 8vo._ 6_s._\n\nTHE LONG ROAD. With a Frontispiece by HAROLD COPPING. _Cr. 8vo._ 6_s._\n\n=Pain (Barry).= LINDLEY KAYS. _Third Edition. Cr. 8vo._ 6_s._\n\n=Parker (Gilbert).= PIERRE AND HIS PEOPLE. _Sixth Edition. Cr. 8vo._\n 6_s._\n\nMRS. FALCHION. _Fifth Edition. Cr. 8vo._ 6_s._\n\nTHE TRANSLATION OF A SAVAGE. _Third Edition. Cr. 8vo._ 6_s._\n\nTHE TRAIL OF THE SWORD. Illustrated. _Ninth Edition. Cr. 8vo._ 6_s._\n\nWHEN VALMOND CAME TO PONTIAC: The Story of a Lost Napoleon. _Fifth\n Edition. Cr. 8vo._ 6_s._\n\nAN ADVENTURER OF THE NORTH. The Last Adventures of \u2018Pretty Pierre.\u2019\n _Third Edition. Cr. 8vo._ 6_s._\n\nTHE SEATS OF THE MIGHTY. Illustrated. _Fourteenth Edition. Cr. 8vo._\n 6_s._\n\nTHE BATTLE OF THE STRONG: a Romance of Two Kingdoms. Illustrated. _Fifth\n Edition. Cr. 8vo._ 6_s._\n\nTHE POMP OF THE LAVILETTES. _Second Edition. Cr. 8vo._ 3_s._ 6_d._\n\n=Pemberton (Max).= THE FOOTSTEPS OF A THRONE. Illustrated. _Third\n Edition. Cr. 8vo._ 6_s._\n\nI CROWN THEE KING. With Illustrations by Frank Dadd and A. Forrestier.\n _Cr. 8vo._ 6_s._\n\n=Phillpotts (Eden).= LYING PROPHETS. _Third Edition. Cr. 8vo._ 6_s._\n\nCHILDREN OF THE MIST. _Fifth Edition. Cr. 8vo._ 6_s._\n\nTHE HUMAN BOY. With a Frontispiece. _Fourth Edition. Cr. 8vo._ 6_s._\n\nSONS OF THE MORNING. _Second Edition. Cr. 8vo._ 6_s._\n\nTHE RIVER. _Third Edition. Cr. 8vo._ 6_s._\n\nTHE AMERICAN PRISONER. _Fourth Edition. Cr. 8vo._ 6_s._\n\nTHE SECRET WOMAN. _Fourth Edition. Cr. 8vo._ 6_s._\n\nKNOCK AT A VENTURE. With a Frontispiece. _Third Edition. Cr. 8vo._ 6_s._\n\nTHE PORTREEVE. _Fourth Edition. Cr. 8vo._ 6_s._\n\nTHE POACHER\u2019S WIFE. _Second Edition. Cr. 8vo._ 6_s._\n\n See also Shilling Novels.\n\n=Pickthall (Marmaduke).= SA\u00cfD THE FISHERMAN. _Fifth Edition. Cr. 8vo._\n 6_s._\n\nBRENDLE. _Second Edition. Cr. 8vo._ 6_s._\n\nTHE HOUSE OF ISLAM. _Third Edition. Cr. 8vo._ 6_s._\n\n\u2018=Q.=\u2019 Author of \u2018Dead Man\u2019s Rock.\u2019 THE WHITE WOLF. _Second Edition. Cr.\n 8vo._ 6_s._\n\nTHE MAYOR OF TROY. _Fourth Edition. Cr. 8vo._ 6_s._\n\nMERRY GARDEN AND OTHER STORIES. _Cr. 8vo._ 6_s._\n\n=Rawson (Maud Stepney).= Author of \u2018A Lady of the Regency.\u2019 \u2018The\n Labourer\u2019s Comedy,\u2019 etc. THE ENCHANTED GARDEN. _Cr. 8vo._ 6_s._\n\n=Rhys (Grace).= THE WOOING OF SHEILA. _Second Edition. Cr. 8vo._ 6_s._\n\n=Ridge (W. Pett).= LOST PROPERTY. _Second Edition. Cr. 8vo._ 6_s._\n\nERB. _Second Edition. Cr. 8vo._ 6_s._\n\nA SON OF THE STATE. _Second Edition. Cr. 8vo._ 3_s._ 6_d._\n\nA BREAKER OF LAWS. _A New Edition. Cr. 8vo._ 3_s._ 6_d._\n\nMRS. GALER\u2019S BUSINESS. Illustrated. _Second Edition. Cr. 8vo._ 6_s._\n\nSECRETARY TO BAYNE, M.P. _Cr. 8vo._ 3_s._ 6_d._\n\nTHE WICKHAMSES. _Fourth Edition. Cr. 8vo._ 6_s._\n\n=Roberts (C. G. D.).= THE HEART OF THE ANCIENT WOOD. _Cr. 8vo._ 3_s._\n 6_d._\n\n=Russell (W. Clark).= MY DANISH SWEETHEART. Illustrated. _Fifth Edition.\n Cr. 8vo._ 6_s._\n\nHIS ISLAND PRINCESS. Illustrated. _Second Edition. Cr. 6vo._ 6_s._\n\nABANDONED. _Second Edition. Cr. 8vo._ 6_s._\n\n See also Books for Boys and Girls.\n\n=Sergeant (Adeline).= BARBARA\u2019S MONEY. _Cr. 8vo._ 6_s._\n\nTHE PROGRESS OF RACHAEL. _Cr. 8vo._ 6_s._\n\nTHE MYSTERY OF THE MOAT. _Second Edition. Cr. 8vo._ 6_s._\n\nTHE COMING OF THE RANDOLPHS. _Cr. 8vo._ 6_s._\n\n See also Shilling Novels.\n\n=Shannon. (W. F.).= THE MESS DECK. _Cr. 8vo._ 3_s._ 6_d._\n\n See also Shilling Novels.\n\n=Shelley (Bertha).= ENDERBY. _Cr. 8vo._ 6_s._\n\n=Sidgwick (Mrs. Alfred)=, Author of \u2018Cynthia\u2019s Way.\u2019 THE KINSMAN. With 8\n Illustrations by C. E. BROCK. _Second Ed. Cr. 8vo._ 6_s._\n\n=Sonnichsen (Albert).= DEEP-SEA VAGABONDS. _Cr. 8vo._ 6_s._\n\n=Sunbury (George).= THE HA\u2019PENNY MILLIONAIRE. _Cr. 8vo._ 3_s._ 6_d._\n\n=Thompson (Vance).= SPINNERS OF LIFE. _Cr. 8vo._ 6_s._\n\n=Urquhart (M.).= A TRAGEDY IN COMMONPLACE. _Second Ed. Cr. 8vo._ 6_s._\n\n=Waineman (Paul).= THE SONG OF THE FOREST. _Cr. 8vo._ 6_s._\n\nA HEROINE FROM FINLAND. _Cr. 8vo._ 6_s._\n\n See also Shilling Novels.\n\n=Waltz (E. C.).= THE ANCIENT LANDMARK: A Kentucky Romance. _Cr. 8vo._\n 6_s._\n\n=Watson (H. B. Marriott).= ALARUMS AND EXCURSIONS. _Cr. 8vo._ 6_s._\n\nCAPTAIN FORTUNE. _Third Edition. Cr. 8vo._ 6_s._\n\nTWISTED EGLANTINE. With 8 Illustrations by FRANK CRAIG. _Third Edition.\n Cr. 8vo._ 6_s._\n\nTHE HIGH TOBY. With a Frontispiece. _Third Edition. Cr. 8vo._ 6_s._\n\nA MIDSUMMER DAY\u2019S DREAM. _Second Edition. Cr. 8vo._ 6_s._\n\n See also Shilling Novels.\n\n=Wells (H. G.).= THE SEA LADY. _Cr. 8vo._ 6_s._\n\n=Weyman (Stanley)=, Author of \u2018A Gentleman of France.\u2019 UNDER THE RED\n ROBE. With Illustrations by R. C. WOODVILLE. _Twentieth Edition. Cr.\n 8vo._ 6_s._\n\n=White (Stewart E.)=, Author of \u2018The Blazed Trail.\u2019 CONJUROR\u2019S HOUSE. A\n Romance of the Free Trail. _Second Edition. Cr. 8vo._ 6_s._\n\n=White (Percy).= THE SYSTEM. _Third Edition. Cr. 8vo._ 6_s._\n\nTHE PATIENT MAN. _Second Edition. Cr. 8vo._ 6_s._\n\n=Williams (Margery).= THE BAR. _Cr. 8vo._ 6_s._\n\n=Williamson (Mrs. C. N.)=, Author of \u2018The Barnstormers.\u2019 THE ADVENTURE\n OF PRINCESS SYLVIA. _Second Edition. Cr. 8vo._ 6_s._\n\nTHE WOMAN WHO DARED. _Cr. 8vo._ 6_s._\n\nTHE SEA COULD TELL. _Second Edition. Cr. 8vo._ 6_s._\n\nTHE CASTLE OF THE SHADOWS. _Third Edition. Cr. 8vo._ 6_s._\n\nPAPA. _Cr. 8vo._ 6_s._\n\n=Williamson (C. N. and A. M.).= THE LIGHTNING CONDUCTOR: Being the\n Romance of a Motor Car. Illustrated. _Fifteenth Edition. Cr. 8vo._\n 6_s._\n\nTHE PRINCESS PASSES. Illustrated. _Seventh Edition. Cr. 8vo._ 6_s._\n\nMY FRIEND THE CHAUFFEUR. With 16 Illustrations. _Eighth Edition. Cr.\n 8vo._ 6_s._\n\nTHE CAR OF DESTINY AND ITS ERRAND IN SPAIN. _Third Edition._\n Illustrated.\n\nLADY BETTY ACROSS THE WATER. _Sixth Edition. Cr. 8vo._ 6_s._\n\n=Wyllarde (Dolf)=, Author of \u2018Uriah the Hittite.\u2019 THE PATHWAY OF THE\n PIONEER (Nous Autres). _Fourth Edition. Cr. 8vo._ 6_s._\n\n\n =Methuen\u2019s Shilling Novels=\n _Cr. 8vo. Cloth_, 1_s._ _net_.\n\n=Author of \u2018Miss Molly.\u2019= THE GREAT RECONCILER.\n\n=Balfour (Andrew).= VENGEANCE IS MINE.\n\nTO ARMS.\n\n=Baring-Gould (S.).= MRS. CURGENVEN OF CURGENVEN.\n\nDOMITIA.\n\nTHE FROBISHERS.\n\nCHRIS OF ALL SORTS.\n\nDARTMOOR IDYLLS.\n\n=Barlow (Jane),= Author of \u2018Irish Idylls.\u2019 FROM THE EAST UNTO THE WEST\n\nA CREEL OF IRISH STORIES.\n\nTHE FOUNDING OF FORTUNES.\n\nTHE LAND OF THE SHAMROCK.\n\n=Barr (Robert).= THE VICTORS.\n\n=Bartram (George).= THIRTEEN EVENINGS.\n\n=Benson (E. F.)=, Author of \u2018Dodo.\u2019 THE CAPSINA.\n\n=Bowles (G. Stewart).= A STRETCH OFF THE LAND.\n\n=Brooke (Emma).= THE POET\u2019S CHILD.\n\n=Bullock (Shan F.).= THE BARRYS.\n\nTHE CHARMER.\n\nTHE SQUIREEN.\n\nTHE RED LEAGUERS.\n\n=Burton (J. Bloundelle).= ACROSS THE SALT SEAS.\n\nTHE CLASH OF ARMS.\n\nDENOUNCED.\n\nFORTUNE\u2019S MY FOE.\n\nA BRANDED NAME.\n\n=Capes (Bernard).= AT A WINTER\u2019S FIRE.\n\n=Chesney (Weatherby).= THE BAPTIST RING.\n\nTHE BRANDED PRINCE.\n\nTHE FOUNDERED GALLEON.\n\nJOHN TOPP.\n\nTHE MYSTERY OF A BUNGALOW.\n\n=Clifford (Mrs. W. K.).= A FLASH OF SUMMER.\n\n=Cobb, Thomas.= A CHANGE OF FACE.\n\n=Collingwood (Harry).= THE DOCTOR OF THE \u2018JULIET.\u2019\n\n=Cornford (L. Cope).= SONS OF ADVERSITY.\n\n=Cotterell (Constance).= THE VIRGIN AND THE SCALES.\n\n=Crane (Stephen).= WOUNDS IN THE RAIN.\n\n=Denny (C. E.).= THE ROMANCE OF UPFOLD MANOR.\n\n=Dickson (Harris).= THE BLACK WOLF\u2019S BREED.\n\n=Dickinson (Evelyn).= THE SIN OF ANGELS.\n\n*=Duncan (Sara J.).= THE POOL IN THE DESERT.\n\nA VOYAGE OF CONSOLATION. Illustrated.\n\n=Embree (C. F.).= A HEART OF FLAME. Illustrated.\n\n=Fenn (G. Manville).= AN ELECTRIC SPARK.\n\nA DOUBLE KNOT.\n\n=Findlater (Jane H.).= A DAUGHTER OF STRIFE.\n\n=Findlater (Mary).= OVER THE HILLS.\n\n=Fitzstephen (G.).= MORE KIN THAN KIND.\n\n=Fletcher (J. S.).= DAVID MARCH.\n\nLUCAN THE DREAMER.\n\n=Forrest (R. E.).= THE SWORD OF AZRAEL.\n\n=Francis (M. E.).= MISS ERIN.\n\n=Gallon (Tom).= RICKERBY\u2019S FOLLY.\n\n=Gerard (Dorothea).= THINGS THAT HAVE HAPPENED.\n\nTHE CONQUEST OF LONDON.\n\nTHE SUPREME CRIME.\n\n=Gilchrist (R. Murray).= WILLOWBRAKE.\n\n=Glanville (Ernest).= THE DESPATCH RIDER.\n\nTHE LOST REGIMENT.\n\nTHE KLOOF BRIDE.\n\nTHE INCA\u2019S TREASURE.\n\n=Gordon (Julien).= MRS. CLYDE.\n\nWORLD\u2019S PEOPLE.\n\n=Goss (C. F.).= THE REDEMPTION OF DAVID CORSON.\n\n=Gray (E. M\u2019Queen).= MY STEWARDSHIP.\n\n=Hales (A. G.).= JAIR THE APOSTATE.\n\n=Hamilton (Lord Ernest).= MARY HAMILTON.\n\n=Harrison (Mrs. Burton).= A PRINCESS OF THE HILLS. Illustrated.\n\n=Hooper (I.).= THE SINGER OF MARLY.\n\n=Hough (Emerson).= THE MISSISSIPPI BUBBLE.\n\n=\u2018Iota\u2019 (Mrs. Caffyn).= ANNE MAULEVERER.\n\n=Jepson (Edgar).= THE KEEPERS OF THE PEOPLE.\n\n=Keary (C. F.).= THE JOURNALIST.\n\n=Kelly (Florence Finch).= WITH HOOPS OF STEEL.\n\n=Langbridge (V.) and Bourne (C. H.).= THE VALLEY OF INHERITANCE.\n\n=Lawless (Hon. Emily).= MAELCHO.\n\n=Linden (Annie).= A WOMAN OF SENTIMENT.\n\n=Lorimer (Norma).= JOSIAH\u2019S WIFE.\n\n=Lush (Charles K.).= THE AUTOCRATS.\n\n=Macdonell (Anne).= THE STORY OF TERESA.\n\n=Macgrath (Harold).= THE PUPPET CROWN.\n\n=Mackle (Pauline Bradford).= THE VOICE IN THE DESERT.\n\n=Marsh (Richard).= THE SEEN AND THE UNSEEN.\n\nGARNERED.\n\nA METAMORPHOSIS.\n\nMARVELS AND MYSTERIES.\n\nBOTH SIDES OF THE VEIL.\n\n=Mayall (J. W.).= THE CYNIC AND THE SYREN.\n\n=Meade (L. T.).= RESURGAM.\n\n=Monkhouse (Allan).= LOVE IN A LIFE.\n\n=Moore (Arthur).= THE KNIGHT PUNCTILIOUS.\n\n=Nesbit, E. (Mrs. Bland).= THE LITERARY SENSE.\n\n=Norris (W. E.).= AN OCTAVE.\n\nMATTHEW AUSTIN.\n\nTHE DESPOTIC LADY.\n\n=Oliphant (Mrs.).= THE LADY\u2019S WALK.\n\nSIR ROBERT\u2019S FORTUNE.\n\nTHE TWO MARY\u2019S.\n\n=Pendered (M. L.).= AN ENGLISHMAN.\n\n=Penny (Mrs. Frank).= A MIXED MARRIAGE.\n\n=Phillpotts (Eden).= THE STRIKING HOURS.\n\nFANCY FREE.\n\n=Pryce (Richard).= TIME AND THE WOMAN.\n\n=Randall (John).= AUNT BETHIA\u2019S BUTTON.\n\n=Raymond (Walter).= FORTUNE\u2019S DARLING.\n\n=Rayner (Olive Pratt).= ROSALBA.\n\n=Rhys (Grace).= THE DIVERTED VILLAGE.\n\n=Rickert (Edith).= OUT OF THE CYPRESS SWAMP.\n\n=Roberton (M. H.).= A GALLANT QUAKER.\n\n=Russell, (W. Clark).= ABANDONED.\n\n=Saunders (Marshall).= ROSE \u00c0 CHARLITTE.\n\n=Sergeant (Adeline).= ACCUSED AND ACCUSER.\n\nBARBARA\u2019S MONEY.\n\nTHE ENTHUSIAST.\n\nA GREAT LADY.\n\nTHE LOVE THAT OVERCAME.\n\nTHE MASTER OF BEECHWOOD.\n\nUNDER SUSPICION.\n\nTHE YELLOW DIAMOND.\n\nTHE MYSTERY OF THE MOAT.\n\nTHE PROGRESS OF RACHAEL.\n\n=Shannon (W. F.).= JIM TWELVES.\n\n=Stephens (R. N.).= AN ENEMY OF THE KING.\n\n=Strain (E. H.).= ELMSLIE\u2019S DRAG NET.\n\n=Stringer (Arthur).= THE SILVER POPPY.\n\n=Stuart (Esm\u00e8).= CHRISTALLA.\n\nA WOMAN OF FORTY.\n\n=Sutherland (Duchess of).= ONE HOUR AND THE NEXT.\n\n=Swan (Annie).= LOVE GROWN COLD.\n\n=Swift (Benjamin).= SORDON.\n\nSIREN CITY.\n\n=Tanqueray (Mrs. B. M.).= THE ROYAL QUAKER.\n\n=Thompson (Vance).= SPINNERS OF LIFE.\n\n=Trafford-Taunton (Mrs. E. W.).= SILENT DOMINION.\n\n=Upward (Allen).= ATHELSTANE FORD.\n\n=Waineman (Paul).= A HEROINE FROM FINLAND.\n\nBY A FINNISH LAKE.\n\n=Watson (H. B. Marriott).= THE SKIRTS OF HAPPY CHANCE.\n\n=\u2018Zack.=\u2019 TALES OF DUNSTABLE WEIR.\n\n\n =Books for Boys and Girls=\n _Illustrated. Crown 8vo._ 3_s._ 6_d._\n\nTHE GETTING WELL OF DOROTHY. By Mrs. W. K. Clifford. _Second Edition._\n\nONLY A GUARD-ROOM DOG. By Edith E. Cuthell.\n\nTHE DOCTOR OF THE JULIET. By Harry Collingwood.\n\nLITTLE PETER. By Lucas Malet. _Second Edition._\n\nMASTER ROCKAFELLAR\u2019S VOYAGE. By W. Clark Russell. _Third Edition._\n\nTHE SECRET OF MADAME DE MONLUC. By the Author of \u201cMdlle. Mori.\u201d\n\nSYD BELTON: Or, the Boy who would not go to Sea. By G. Manville Fenn.\n\nTHE RED GRANGE. By Mrs. Molesworth.\n\nA GIRL OF THE PEOPLE. By L. T. Meade. _Second Edition._\n\nHEPSY GIPSY. By L. T. Meade. 2_s._ 6_d._\n\nTHE HONOURABLE MISS. By L. T. Meade. _Second Edition._\n\nTHERE WAS ONCE A PRINCE. By Mrs. M. E. Mann.\n\nWHEN ARNOLD COMES HOME. By Mrs. M. E. Mann.\n\n\n =The Novels of Alexandre Dumas=\n _Price_ 6_d._ _Double Volumes_, 1_s._\n\nACT\u00c9.\n\nTHE ADVENTURES OF CAPTAIN PAMPHILE.\n\nAMAURY.\n\nTHE BIRD OF FATE.\n\nTHE BLACK TULIP.\n\nTHE CASTLE OF EPPSTEIN.\n\nCATHERINE BLUM.\n\nCECILE.\n\nTHE CHEVALIER D\u2019HARMENTAL. Double volume.\n\nCONSCIENCE.\n\nTHE CONVICT\u2019S SON.\n\nTHE CORSICAN BROTHERS; and OTHO THE ARCHER.\n\nCROP-EARED JACQUOT.\n\nTHE FENCING MASTER.\n\nFERNANDE.\n\nGABRIEL LAMBERT.\n\nGEORGES.\n\nTHE GREAT MASSACRE. Being the first part of Queen Margot.\n\nHENRI DE NAVARRE. Being the second part of Queen Margot.\n\nTHE LADY OF MONSOREAU.\n\nLOUISE DE LA VALLI\u00c8RE. Being the first part of THE VICOMTE DE\n BRAGELONNE. Double Volume.\n\nMA\u00ceTRE ADAM.\n\nTHE MAN IN THE IRON MASK. Being the second part of THE VICOMTE DE\n BRAGELONNE. Double volume.\n\nTHE MOUTH OF HELL.\n\nNANON. Double volume.\n\nPAULINE; PASCAL BRUNO; and BONTEKOE.\n\nP\u00c8RE LA RUINE.\n\nTHE PRINCE OF THIEVES.\n\nTHE REGENT\u2019S DAUGHTER.\n\nTHE REMINISCENCES OF ANTONY.\n\nROBIN HOOD.\n\nTHE SNOWBALL and SULTANETTA.\n\nSYLVANDIRE.\n\nTALES OF THE SUPERNATURAL.\n\nTHE THREE MUSKETEERS. With a long Introduction by Andrew Lang. Double\n volume.\n\nTWENTY YEARS AFTER. Double volume.\n\nTHE WILD DUCK SHOOTER.\n\nTHE WOLF-LEADER.\n\n\n =Methuen\u2019s Sixpenny Books=\n\n=Albanesi (E. M.).= LOVE AND LOUISA.\n\n=Austen (Jane).= PRIDE AND PREJUDICE.\n\n=Bagot (Richard).= A ROMAN MYSTERY.\n\n=Balfour (Andrew).= BY STROKE OF SWORD.\n\n=Baring-Gould (S.).= FURZE BLOOM.\n\nCHEAP JACK ZITA.\n\nKITTY ALONE.\n\nURITH.\n\nTHE BROOM SQUIRE.\n\nIN THE ROAR OF THE SEA.\n\nNO\u00c9MI.\n\nA BOOK OF FAIRY TALES. Illustrated.\n\nLITTLE TU\u2019PENNY.\n\nTHE FROBISHERS.\n\nWINEFRED.\n\n=Barr (Robert).= JENNIE BAXTER, JOURNALIST.\n\nIN THE MIDST OF ALARMS.\n\nTHE COUNTESS TEKLA.\n\nTHE MUTABLE MANY.\n\n=Benson (E. F.).= DODO.\n\n=Bront\u00eb (Charlotte).= SHIRLEY.\n\n=Brownell (C. L.).= THE HEART OF JAPAN.\n\n=Burton (J. Bloundelle).= ACROSS THE SALT SEAS.\n\n=Caffyn (Mrs.)=, (\u2018Iota). ANNE MAULEVERER.\n\n=Capes (Bernard).= THE LAKE OF WINE.\n\n=Clifford (Mrs. W. K.).= A FLASH OF SUMMER.\n\nMRS. KEITH\u2019S CRIME.\n\n=Connell (F. Norreys).= THE NIGGER KNIGHTS.\n\n=Corbett (Julian).= A BUSINESS IN GREAT WATERS.\n\n=Croker (Mrs. B. M.).= PEGGY OF THE BARTONS.\n\nA STATE SECRET.\n\nANGEL.\n\nJOHANNA.\n\n=Dante (Alighieri).= THE VISION OF DANTE (Cary).\n\n=Doyle (A. Conan).= ROUND THE RED LAMP.\n\n=Duncan (Sara Jeannette).= A VOYAGE OF CONSOLATION.\n\nTHOSE DELIGHTFUL AMERICANS.\n\n=Eliot (George).= THE MILL ON THE FLOSS.\n\n=Findlater (Jane H.).= THE GREEN GRAVES OF BALGOWRIE.\n\n=Gallon (Tom).= RICKERBY\u2019S FOLLY.\n\n=Gaskell (Mrs.).= CRANFORD.\n\nMARY BARTON.\n\nNORTH AND SOUTH.\n\n=Gerard (Dorothea).= HOLY MATRIMONY.\n\nTHE CONQUEST OF LONDON.\n\nMADE OF MONEY.\n\n=Gissing (George).= THE TOWN TRAVELLER.\n\nTHE CROWN OF LIFE.\n\n=Glanville (Ernest).= THE INCA\u2019S TREASURE.\n\nTHE KLOOF BRIDE.\n\n=Gleig (Charles).= BUNTER\u2019S CRUISE.\n\n=Grimm (The Brothers).= GRIMM\u2019S FAIRY TALES. Illustrated.\n\n=Hope (Anthony).= A MAN OF MARK.\n\nA CHANGE OF AIR.\n\nTHE CHRONICLES OF COUNT ANTONIO.\n\nPHROSO.\n\nTHE DOLLY DIALOGUES.\n\n=Hornung (E. W.).= DEAD MEN TELL NO TALES.\n\n=Ingraham (J. H.).= THE THRONE OF DAVID.\n\n=Le Queux (W.).= THE HUNCHBACK OF WESTMINSTER.\n\n=Levett-Yeats (S. K.).= THE TRAITOR\u2019S WAY.\n\n=Linton (E. Lynn).= THE TRUE HISTORY OF JOSHUA DAVIDSON.\n\n=Lyall (Edna).= DERRICK VAUGHAN.\n\n=Malet (Lucas).= THE CARISSIMA.\n\nA COUNSEL OF PERFECTION.\n\n=Mann (Mrs. M. E.).= MRS. PETER HOWARD.\n\nA LOST ESTATE.\n\nTHE CEDAR STAR.\n\nONE ANOTHER\u2019S BURDENS.\n\n=Marchmont (A. W.).= MISER HOADLEY\u2019S SECRET.\n\nA MOMENT\u2019S ERROR.\n\n=Marryat (Captain).= PETER SIMPLE.\n\nJACOB FAITHFUL.\n\n=Marsh (Richard).= THE TWICKENHAM PEERAGE.\n\nTHE GODDESS.\n\nTHE JOSS.\n\nA METAMORPHOSIS.\n\n=Mason (A. E. W.).= CLEMENTINA.\n\n=Mathers (Helen).= HONEY.\n\nGRIFF OF GRIFFITHSCOURT.\n\nSAM\u2019S SWEETHEART.\n\n=Meade (Mrs. L. T.).= DRIFT.\n\n=Mitford (Bertram).= THE SIGN OF THE SPIDER.\n\n=Montresor (F. F.).= THE ALIEN.\n\n=Moore (Arthur).= THE GAY DECEIVERS.\n\n=Morrison (Arthur).= THE HOLE IN THE WALL.\n\n=Nesbit (E.).= THE RED HOUSE.\n\n=Norris (W. E.).= HIS GRACE.\n\nGILES INGILBY.\n\nTHE CREDIT OF THE COUNTY.\n\nLORD LEONARD.\n\nMATTHEW AUSTIN.\n\nCLARISSA FURIOSA.\n\n=Oliphant (Mrs.).= THE LADY\u2019S WALK.\n\nSIR ROBERT\u2019S FORTUNE.\n\nTHE PRODIGALS.\n\n=Oppenheim (E. Phillips).= MASTER OF MEN.\n\n=Parker (Gilbert).= THE POMP OF THE LAVILETTES.\n\nWHEN VALMOND CAME TO PONTIAC.\n\nTHE TRAIL OF THE SWORD.\n\n=Pemberton (Max).= THE FOOTSTEPS OF A THRONE.\n\nI CROWN THEE KING.\n\n=Phillpotts (Eden).= THE HUMAN BOY.\n\nCHILDREN OF THE MIST.\n\n*\u2018=Q.=\u2019 THE WHITE WOLF.\n\n=Ridge (W. Pett).= A SON OF THE STATE.\n\nLOST PROPERTY.\n\nGEORGE AND THE GENERAL.\n\n=Russell (W. Clark).= A MARRIAGE AT SEA.\n\nABANDONED.\n\nMY DANISH SWEETHEART.\n\nHIS ISLAND PRINCESS.\n\n=Sergeant (Adeline).= THE MASTER OF BEECHWOOD.\n\nBARBARA\u2019S MONEY.\n\nTHE YELLOW DIAMOND.\n\nTHE LOVE THAT OVERCAME.\n\n=Surtees (R. S.).= HANDLEY CROSS. Illustrated.\n\nMR. SPONGE\u2019S SPORTING TOUR. Illustrated.\n\nASK MAMMA. Illustrated.\n\n=Valentine (Major E. S.).= VELDT AND LAAGER.\n\n=Walford (Mrs. L. B.).= MR. SMITH.\n\nCOUSINS.\n\nTHE BABY\u2019S GRANDMOTHER.\n\n=Wallace (General Lew).= BEN-HUR.\n\nTHE FAIR GOD.\n\n=Watson (H. B. Marriot).= THE ADVENTURERS.\n\n=Weekes (A. B.).= PRISONERS OF WAR.\n\n=Wells (H. G.).= THE STOLEN BACILLUS.\n\n=White (Percy).= A PASSIONATE PILGRIM.\n\n Transcriber\u2019s Notes\n\n Obvious typographical errors have been corrected silently.\n\n Note 1 \u2014 3.10^{16} was changed to 3\u00d710^{16} in accord with modern\n usage.\n\n Note 2 \u2014 MARAGE changed to MARRIAGE after checking title of book in\n web search\n\n Note 3 \u2014 [in catalog at back pages 27-28] Markings for Vol. numbers\n in this section were standardized at all small-mixed-caps.","title":"The Substance of Faith Allied with Science (6th Ed.): A Catechism for Parents and Teachers","tradition":"scripture-revelation","translated_text":null,"word_count":50374}