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Title: The Substance of Faith Allied with Science (6th Ed.) - A Catechism for Parents and Teachers
Author: Lodge, Oliver, Sir
Language: English
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THE SUBSTANCE OF FAITH
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------------------------------------------------------------------------
=THE=
=SUBSTANCE OF FAITH=
ALLIED WITH SCIENCE
A CATECHISM FOR PARENTS AND TEACHERS
BY
SIR OLIVER LODGE, F.R.S.
PRINCIPAL OF THE UNIVERSITY OF BIRMINGHAM
SIXTH EDITION
METHUEN & CO.
36 ESSEX STREET W.C.
LONDON
------------------------------------------------------------------------
First Published February 1907
Second Edition February 1907
Third, Fourth, and Fifth Editions March 1907
Sixth Edition April 1907
------------------------------------------------------------------------
Gloriam quæsivit scientiarum, invenit Dei.
------------------------------------------------------------------------
PREFACE
Everyone who has to do with children at the present day, directly or
indirectly, must in some form or another have felt the difficulty of
instructing them in the details of religious faith, without leaving them
open to the assaults of doubt hereafter,
when they encounter the results of scientific inquiry.
Sometimes the old truths and the new truths seem to conflict; and though
everyone must be aware that such internecine warfare between truths can
be an appearance only, the reconciliation is not easily perceived: nor
is the task simplified by the hostile attitude adopted towards each
other by some of the upholders of orthodox Christianity.
It is sometimes said to be impossible for a teacher to educate a class
subject to compulsory attendance, in a spirit of weal-th, peace, and
godliness, without infringing the legitimate demands of somebody; but
the difficulty is caused chiefly by sectarian animosity, which may take
a variety of forms.
These religious and educational disputes would be of small consequence,
and might even be stimulating to thought and fervour, were it not that
one danger is imminent:—a danger lest the nation, in despair of a
happier settlement, should consent to a system of _compulsory_
secularism; and forbid, in the public part of the curriculum of
elementary schools, not only any form of worship, but any mention of a
Supreme Being, and any quotation from the literature left us by the
Saints, Apostles, Prophets, of all ages.
If so excentric a negation is brought about by the warfare of
denominations, they will surely all regard it as a lamentable result.
Meanwhile, in the hope and belief that the great bulk of the teachers of
this country are eager and anxious to do their duty, and lead the
children committed to their care along the ways of righteousness,—being
deterred therefrom in some cases only by the difficulty of following out
their ideals amid the turmoil of voices, and in other cases by their
uncertainty of how far the “old paths” can still be pursued in the light
of modern knowledge,—I have attempted the task of formulating the
fundamentals, or substance,[1] of religious faith in terms of Divine
Immanence,[2] in such a way as to assimilate sufficiently all the
results of existing knowledge, and still to be in harmony with the
teachings of the poets and inspired writers of all ages. The statement
is intended to deny nothing which can reasonably be held by any specific
Denomination, and it seeks to affirm nothing but what is consistent with
universal Christian experience.
Our knowledge of the Christian religion is admittedly derived from
information verbally communicated, and from documents; and, in the
interpretation of these sources, mistakes have been made. At one time,
not long ago, it was the duty of serious students of all kinds to point
out some of these mistakes, wherever they ran counter to sense and
knowledge. That cleaning and sweetening work has been done vigorously,
and done well: at the present time comparatively little sweeping remains
to be done, save in holes and corners: most of the lost simplicity has
now been found. A positive or constructive statement of religious
doctrine, not indeed deduced from present knowledge, but in harmony with
all that bears upon the subject, is now more useful. Such a statement
might be called New Light on Old Paths; for the “old paths” remain, and
are more brightly illuminated than ever: even the old Genesis story of
man’s early experience shines out as a brilliant inspiration. Truth
always grows in light and beauty the more it is uncovered.
There are still people who endeavour to deny or disbelieve the
discoveries of science. They are setting themselves athwart the stream,
and trying to stop its advance;—they only succeed in stopping their own.
They are good people, but unwise, and, moreover, untrustful. If they
will let go their anchorage, and sail on in a spirit of fearless faith,
they will find an abundant reward, by attaining a deeper insight into
the Divine Nature, and a wider and brighter outlook over the destiny of
man.
-----
Footnote 1:
“By Substance I understand that which exists in and by itself.”
(Spinoza.)
Footnote 2:
“We may say much, yet not attain; and the sum of our words is, He is
all.” (Ecclesiasticus xliii. 27.)
------------------------------------------------------------------------
TABLE OF CONTENTS
CHAP. PAGE
PREFACE—ON RELIGIOUS TEACHING vii
INTRODUCTION—A PLEA FOR SYMPATHY AND BREADTH 1
I. THE ASCENT OF MAN 6
II. THE DEVELOPMENT OF CONSCIENCE 20
III. CHARACTER AND WILL 24
IV. DUTY AND SERVICE 32
V. GOODNESS AND BEAUTY AND GOD 36
VI. MAN A PART OF THE UNIVERSE 42
VII. THE NATURE OF EVIL 46
VIII. THE MEANING OF SIN 52
IX. THE DEVELOPMENT OF LIFE 56
X. COSMIC INTELLIGENCE 60
XI. IMMANENCE 64
XII. HIGHER FACULTIES, OR SOUL AND SPIRIT 76
XIII. THE REALITY OF GRACE AND OF INCARNATION 84
XIV. THE TRUTH OF INSPIRATION 92
XV. A CREED 96
XVI. THE LIFE ETERNAL 104
XVII. THE COMMUNION OF SAINTS 112
XVIII. PRAYER 116
XIX. THE LORD’S PRAYER 120
XX. THE KINGDOM OF HEAVEN 122
APPENDIX. THE CLAUSES REPEATED 128
REFERENCES TO QUOTATIONS
PAGE
ix “Old paths” Jer. vi. 16.
13 “Hear no yelp” Tennyson, “By an Evolutionist.”
22 “Then welcome” Browning, “Rabbi Ben Ezra.”
22 “We fall to rise” Browning, “Asolando.”
23 “Nor shall I deem” Browning, “Paracelsus.”
30 “If my body” Tennyson, “By an Evolutionist.”
33 “Our wills” Tennyson, “In Memoriam.”
37 “The old order” Tennyson, “Morte d’Arthur.”
39 “Lilies that fester” Shakespeare, Sonnet 94.
43 “All tended” Browning, “Paracelsus.”
44 “He hath shewed thee” Micah vi. 8.
48 “The best is yet to be” Browning, “Rabbi Ben Ezra.”
49 “My son, the world” Tennyson, “Ancient Sage.”
50 “There shall never be” Browning, “Abt Vogler.”
51 “No ill no good” Tennyson, “Ancient Sage.”
55 “All we have willed” Browning, “Abt Vogler.”
59 “Where dwells enjoyment” Browning, “Paracelsus.”
59 “God tastes an infinite” Browning, “Paracelsus.”
65 “πάντα ῥεὶ ϰαὶ οὐδὲν μένει.” Heraclitus.
(Everything flows and nothing is stagnant.)
65 “The hills are shadows” Tennyson, “In Memoriam.”
73 “πάντα πλήρη θεῶν.” Thales, quoted by Aristotle.
(All things are full of gods.)
73 “Earth’s crammed” E. B. Browning, “Aurora Leigh.”
78 “Our birth” Wordsworth, “Immortality.”
81 “We are such stuff” Shakespeare, “Tempest.”
83 “Climb the mount” Tennyson, “Ancient Sage.”
86 “That none but Gods” Tennyson, “By an Evolutionist.”
87 “Flash of the will” Browning, “Abt Vogler.”
87 “All through my keys” Browning, “Abt Vogler.”
89 “’Tis the sublime” Coleridge, “Religious Musings.”
90 “Enough that he heard it” Browning, “Abt Vogler.”
101 “A sun but dimly seen” Tennyson, “Akbar’s Dream.”
106 “But that one ripple” Tennyson, “Ancient Sage.”
110 “Signs of his coming” Morris, “Love is Enough.”
115 “Then stirs the feeling” Byron, “Childe Harold.”
115 “ἡ φυχὴ τῷ ὅλῳ μέμιϰται” Aristotle, “De Animâ.”
(Spirit permeates the whole.)
115 “Whose dwelling” Wordsworth, “Tintern Abbey.”
124 “Their prejudice” Browning, “Paracelsus.”
126 “And we the poor earth’s” Tennyson, “Ancient Sage.”
------------------------------------------------------------------------
INTRODUCTION
There is a growing conception of religion which regards it not as a
thing for special hours or special days, but as a reality permeating the
whole of life. The old attempt to partition off a region where Divine
action is appropriate, from another region in which such action would be
out of place—the old superstition that God does one thing and not
another, that He speaks more directly through the thunder of catastrophe
or the mystery of miracle than through the quiet voice of ordinary
existence—all this is beginning to show signs of expiring in the light
of a coming day.
Those to whom such a change is welcome regard it as of the utmost
importance that this incipient recognition of a Deity immanent in
History and in all the processes of Nature shall be guided and elevated
and made secure. Ancient formularies must be reconsidered and remodelled
if they are to continue to express eternal verities in language
corresponding to the enlarged acquaintance with natural knowledge now
possessed by humanity.
Nevertheless the attempt to draw up anything of the nature of a creed or
catechism, unhallowed by centuries of emotion and aspiration, is
singularly difficult; and to obtain general acceptance for such a
production may be impossible.
Every Denomination is likely to prefer its own creed or formula,
especially if it has the aroma of antiquity upon it—an aroma of high
value for religious purposes and more easily destroyed than replaced. No
carefully drawn statement can be expected to go far enough to satisfy
religious enthusiasts: it is not possible to satisfy both scientific and
distinctively denominational requirements. All this might be admitted,
and yet it may be possible to lay a sound foundation such as can stand
scientific scrutiny and reasonable rationalistic attack—a foundation
which may serve as a basis for more specific edification among those who
are capable of sustaining a loftier structure.
Even though not yet fully attainable, it is permissible to hope for more
union than exists at present among professing Christians, and among the
branches of the Christian Church. With some excellent people the
differences and distinguishing marks loom out as of special importance;
but from these I can hardly claim attention. I must speak to those who
try to seize points of agreement, and who long for the time when all
Christian workers may be united in effort and friendliness and
co-operation, though not in all details of doctrine. On the practical
side, a concurrence of effort for the amelioration and spiritualisation
of human life, in the light of a common gospel and a common hope, is not
impossible; and on the theoretical side, in spite of legitimate
differences of belief on difficult and infinite problems, there must be
a mass of fundamental material on which a great majority are really
agreed.
But a foundation is not to be mistaken for superstructure: a
full-fledged and developed religion needs a great deal more than
foundation—there must be a building too. The warmth and vitality
imparted by strong religious conviction is a matter of common
observation, and is a force of great magnitude; but it is a personal and
living thing, it cannot be embodied in a formula or taught in a class.
Here lies the proper field of work of the Churches. What can be taught
in a school is the fundamental substratum underlying all such
developments and personal aspirations; and it can be dealt with on a
basis of historical and scientific fact, interpreted and enlarged by the
perceptions and experiences of mankind.
A creed or catechism should not be regarded as something superhuman,
infallible, and immutable; it should be considered to be what it really
is—a careful statement of what, in the best light of the time, can be
regarded as true and important about matters partially beyond the range
of scientific knowledge: it must always reach farther into the unknown
than science has yet explored.
An element of mystery and difficulty is not inappropriate in a creed,
although it may be primarily intended for comprehension by children.
Bare bald simplicity of statement, concerning things keenly felt but
imperfectly known, cannot be perfectly accurate; and yet every effort
should be made to combine accuracy and simplicity to the utmost. Every
word should be carefully weighed and accurately used: mere conventional
terminology should be eschewed. A sentence stored in the memory may
evolve different significations at different periods of life, and at no
one period need it be completely intelligible or commonplace. The ideal
creed should be profound rather than explicit, and yet should convey
some sort of meaning even to the simplest and most ignorant. Its terms,
therefore, should not be technical, though for full comprehension they
would have to be understood in a technical or even a recondite sense.
To make a statement of this kind useful, it is necessary to accompany
each clause with some indication of the supplementary teaching necessary
to make it assimilable: and such hints should be adapted not only to
professed teachers, but to parents and all who have to do directly or
indirectly with the education of children. It is my hope that the
following clauses and explanations may be of some use also to the many
who experience some difficulty in recognising the old landmarks amid the
rising flood of criticism, and who at one time or another have felt
shaken in their religious faith. Some of them are sure to have attained
emancipation and conviction for themselves, but in so far as their own
insight has led them in the general direction indicated by what follows,
these will not be the last to welcome an explicit statement, even though
in several places they may wish to modify and amend it. They will
recognise that there is an advantage, for some purposes, in throwing old
and over-familiar formulæ into new modes of expression; and that a
variety in mode of formulation does not necessarily indicate a lack of
appreciation of the loftiest truths yet vouchsafed to humanity.
With these preliminary remarks I now submit a catechism, whereof the
clauses are intended to be consistent with the teachings of Science in
its widest sense, as well as with those of Literature and Philosophy,
and to lead up to the substance or substratum of a religious creed.
------------------------------------------------------------------------
I
THE ASCENT OF MAN
_Q. What are you?_
_A._ I am a being alive and conscious upon this earth; a
descendant of ancestors who rose by gradual processes from
lower forms of animal life, and with struggle and suffering
became man.
* * * * *
CLAUSE I
This answer does not pretend to exhaust the nature of man; another
aspect is dealt with in Clause XII. It is usual to impart the latter
mode of statement first; but premature dwelling on the more mystical
aspect of human nature, with ignorance or neglect of the biological
facts actually ascertained concerning it, only gives rise to troubled
thought in the future when the material facts become known—often in
crude or garbled form—and leads to scepticism.
The clause as it stands is a large and comprehensive statement, that
will need much time for its elucidation and adequate comprehension. Its
separate terms may be considered thus:—
EARTH.—Children can gradually be assisted to realise the earth as an
enormous globe of matter, with vast continents and oceans on its surface
and with a clinging atmosphere, the whole moving very rapidly (nineteen
miles each second) through space, and constituting one of a number of
other planets all revolving round the sun. They may also be led to
realise that from the distance of a million miles it would appear as an
object in the sky rather like the moon; that from a greater distance it
would look like any of the other planets; while from a vastly greater
distance neither it nor any other planet is large or luminous enough to
be visible—nothing but the sun would then be seen, looking like a star.
It is occasionally helpful to realise that the earth, with all its
imperfections, is one of the heavenly bodies.
BEING.—The mystery of existence may be lightly touched upon. The fact
that anything whatever—even a stone—exists, raises unanswerable
questions of whence and why. It is instructive to think of some rocks as
agglomerations of sand, and of sand as water-worn fragments of previous
rock; so that, even here, there arises a sense of infinitude.
ALIVE.—The nature of life and, consequently, of death is unknown, but
life is associated with rapid chemical changes in complex molecules, and
is characterised by the powers or faculties of assimilation, growth, and
reproduction. It is a property we share with all animals and also with
plants. Children should not be told this in bald fashion, but by
judicious questioning should be led to perceive the essence of it for
themselves. Soon after they realise what is meant by life, some of them
will perceive that it has an enormous range of application, and will
think of flowers as possessing it also: being subject like all living
things to disease and death.
What plants do not possess is the specifically animal power of purposed
locomotion, of hunting for food and comfort, with its associated
protective penalty of pain.
CONSCIOUS.—Here we come to something specially distinctive of higher
animal life. Probably it makes its incipient appearance low down in the
scale, in vague feelings of pain or discomfort, and of pleasure; though
it is not likely that worms are as conscious as they appear to us to be.
In its higher grades consciousness means awareness of the world and of
ourselves, a discrimination between the self and the external
world—“self-consciousness” in its proper signification: an immense
subject that can only be hinted at to children. They can, however, be
taught to have some appreciation of the senses, or channels, whereby our
experience of external nature is gained; and to perceive that the way in
which we apprehend the universe is closely conditioned by the particular
sense-organs which in the struggle for existence have been evolved by
all the higher kinds of animal life,—organs which we men are now
beginning to put to the unfamiliar and novel use of scientific
investigation and cosmic interpretation. What wonder if we make
mistakes, and are narrow and limited in our outlook!
_Digression on the Senses_
Our fundamental interpretative sense is that of touch—the muscular sense
generally. Through it we become aware of space, of time, and of matter.
The experience of _space_ arises from free motion, especially
locomotion; _speed_ is a direct sensation; and _time_ is the other
factor of speed. Time is measured by any uniformly moving body—that is
by space and speed together. Muscular action impeded, the sense of
_force_ or resistance, is another primary sensation; and by inference
from this arises our notion of “matter,” which is sometimes spoken of as
a permanent possibility of sensation. Hardness and softness, roughness
and smoothness, are all inferences from varieties of touch. Another
sense allied to touch is that of _temperature_, whereby we obtain
primitive ideas concerning heat. Then there are the chemical senses of
taste and smell; and lastly, the two senses which enable us to draw
inferences respecting things at a distance. These two attract special
attention; for the information which they convey, though less
fundamental than that given by the muscular sense, is of the highest
interest and enjoyment.
The ear is an instrument for the appreciation of aerial vibrations, or
ripples in the air. They may give us a sense of harmony; and in any case
they enable us to infer something concerning the vibrating source which
generated them, so that we can utilise them, by a prearranged code, for
purposes of intelligent communication with each other—a process of the
utmost importance, to which we have grown so accustomed that its wonder
is masked.
The eye is an instrument for appreciating ripples in the ether. These
are generated by violently revolving electric charges associated with
each atom of matter, and are delayed, stopped, and reflected in various
ways, by other matter which they encounter in their swift passage
through the ethereal medium.
From long practice and inherited instinct we are able, from the small
fraction of these ripples which enter our eyes, to make inferences
regarding the obstructive objects from which they have been shimmered
and scattered. It is like inferring the ships and boats and obstacles in
a harbour from the pattern of the reflected ripples which cross each
other on the surface of the water.
The precision and clearness with which we can thus gain knowledge
concerning things beyond our reach, and the extraordinary amount of
information that can be thus conveyed, are nothing short of miraculous:
though, again, we are liable to treat sight as an everyday and
commonplace faculty. We are not, however, directly conscious of the
ripples, though they are the whole exciting cause of the sensation; our
real consciousness and perception are of the objects which have invested
the ripples with their peculiarities, have imprinted upon them certain
characteristics, and made them what they are. The eye is able to analyse
all this, as the ear analyses the tones of an orchestra.
* * * * *
ANCESTORS.—In the first instance _human_ ancestors may be considered,
and a family tree drawn for any one child; from which he will learn how
large a number of persons combine to form his ancestry. The tree can
also represent the converging effect of inter-marriages, so that
ultimate descent from a common ancestor is not an impossibility, if the
facts of biology and ethnology point in that direction—as it appears
they do. The probable though remote relationship existing between all
the branches of the human family may be suggested by an inverted tree
descending from some remotest ancestor: for whom Noah is as good a name
as any other.
ROSE.—The doctrine of the ascent of man may be found in some cases to
conflict with early religious teaching. If so, offence and iconoclasm
should be carefully avoided; and if the teacher feels that he can
conscientiously draw a distinction, between the persistent vital or
spiritual essence of man, and the temporary material vehicle which
displays his individual existence amid terrestrial surroundings, he may
with advantage do so. The second or higher aspect of the origin of man
is dealt with in Clause XII. The history and origin of the spiritual
part of man is unknown, and can only be rightly spoken of in terms of
mysticism and poetry: the history of the bodily and much of the mental
part is studied in the biological facts of evolution.
The doctrine of the ascent of man, properly regarded, is a doctrine of
much hope and comfort. Truly it is an unusual item in a child’s creed;
but it is, I think, a helpful item: it explains much that would
otherwise be dark, and it instils hope for the future. For in the light
of an evolution doctrine we can readily admit—(1) that low and savage
tendencies are naturally to be expected at certain stages, for an
evanescent moment; and (2) that having progressed thus far, we may
anticipate further—perhaps unlimited—advance for mankind.
The fact that each individual organism hastily runs through, or
reduplicates, a main part of the series of stages in the life-history of
its race, is a fact of special interest and significance; notably in
connection with the trials and temptations of human beings during their
effort to cleanse away the traces of animal nature. The severity of the
contest is already lessening, and both the individual and the race may
look forward to a time when the struggles and failures are nearly over,
when the unruliness of passion is curbed, when at length we
“. . . hear no yelp of the beast, and the man is quiet at last
As he stands on the heights of his life with a glimpse of a height
that is higher.”
GRADUAL PROCESSES.—The slowness and precariousness of evolution may be
indicated; and the possibility of descent or degeneration, as well as of
ascent and development, must be insisted on. A genealogical tree can be
drawn laterally, to illustrate the origin of any set of animals—both
those risen and those fallen in the scale—from some, possibly
hypothetical, common ancestor. The dog on the one hand, and the wolf or
jackal on the other, may serve as easy examples of ascent and descent
respectively, and of relationship between higher and lower species, or
even genera, without direct or obvious connection. The horse and the
bear may serve as examples of distant relationship; birds and reptiles
as another; and we may point out that at each stage of inheritance some
of the progeny may ascend a little in the scale, and some descend a
little.
Presently the sponge of time may wipe out the common ancestry at the
root of the lateral tree, and nothing be left but some of its ascending
and some of its descending branches,—all suited to their environment and
so continuing to live and flourish, each in its own way; but so
apparently different, that relationship between them is a matter of
inference, and is sometimes difficult to believe in. The example of the
caterpillar and butterfly, however, of the tadpole and the frog, etc.,
can be used to remove incredulity at extraordinary and instructive
transmutations—transmutations which in the individual represent rapidly
some analogous movements of racial development in the history of the
distant past. The degradation of certain free-swimming animals, such as
ascidians, which in old age become rooted or sessile like plants, can be
pointed to as typical, and, indeed, a true representation of what has
gone on in a race also, during long periods of time. The rapid passage
of the embryo through its ancestral chain of development should be
known, at any rate to the teacher; and in general the greater the
teacher’s acquaintance with natural history, the more living and
interesting will be the series of lessons that can occasionally be given
on this part of the clause.
The popular misconception concerning the biological origin of man, that
he is descended from monkeys like those of the present day, is a trivial
garbling of the truth. The elevated and the degraded branches of a
family can both trace their descent from a parent stock; and though the
distant common ancestor may now be lost in obscurity, there is certainly
in this sense a blood relationship between the quadrumana and the
bimana: a relationship which is recognised and is practically useful in
the investigations of experimental pathology.
LOWER FORMS OF ANIMAL LIFE.—The existence of single cells and other low
microscopic forms (like amœbæ), and the analysis or dissection of a more
complex structure (say rhubarb) into the cells of which it is in a sense
composed, together with some indication of the vital processes occurring
in similar but isolated cells (such as yeast or protococcus) which lead
us to consider them as possessing life—of a form so fundamental that
there is in some cases no clear discrimination between animal and
vegetable—may be spoken of and exhibited in the microscope.
From a not very different-looking minute germinal vesicle, or nucleus of
a cell, the chick is developed.
The lower forms of animal life, spoken of in the clause as ancestral,
may be understood to go back to forms even as low as these,—indeed, to
the lowest and minutest forms which in dim and distant ages can have
possessed any of the incipient characteristics of life at all: down,
perhaps, to some unknown process whereby the earthy particles began to
coalesce under a vivifying influence. And as the race springs from lowly
forms of cell life, so does the individual,—the body of each individual
was once no more than a microscopic cell-nucleus or germinal vesicle.
Therein was the germ of life: and the complex aggregate of cells we now
possess has all been put together by the directive power latent in, or
initially manifested by, that germ. So it is also with a seed—an apple
pip, an acorn, or a grain of mustard seed.
But there are many forms of animal life not in the direct line of our
ancestry—side branches, as it were, of the great terrestrial family. At
present the earth is dominated by man, but at one time it was mastered
by gigantic reptiles, larger than any land creature of to-day, the
remains of which are occasionally found fossilised into stone and
embedded in the rocks; fit to be collected and preserved in museums.
For millions of years the earth was inhabited by creatures no higher
than these; the progress upwards has been slow and patient: time is
infinitely long, and the great history of the world is still working
itself out.
Still do lower forms exist side by side with higher; and many of them
are suited to their surroundings, and in their place are beautiful and
sane and perfect of their kind. But a few of the lower forms are lower
because they have failed to reach the standard of their race, they are
very far from any kind of perfection, they are at war with their
environment; and for these, the only alternatives are extinction or
improvement. In such a species as man the variety or range of
achievement and of elevation is enormous. Among men and their works we
find, on the one hand, cathedrals and oratorios and poems, and faith and
charity and hope; on the other, slums and ugliness and prisons, and
spite and cruelty and greed. And we must not forget that want of harmony
with environment may in some cases be the fault, not of the individual,
but of the environment: a fault which it is specially likely to possess
when man-made. For every now and then is born an individual far above
the average of the race, amid surroundings which he finds deadly and
depressing. He may be despised and rejected by his fellows, and
nevertheless may be the precursor or herald of a nobler future.
The problem, the main human problem, is how to deal with the earth
now—now that we have at length attained to conscious control—so as to
cease perpetuating the lower forms, and to encourage the production of
the higher; by giving to all children born on the planet a fair chance
of becoming, each in its own way, a noble specimen of developed
humanity.
STRUGGLE AND SUFFERING.—Children should realise the bleak and
unprotected state through which their remote ancestors must have begun a
human existence, the great dangers which they had to overcome, the
contests with beasts and with the severities of climate, the hardships
and perils and straits through which they passed; and should be grateful
to those unknown pioneers of the human race, to whose struggles and
suffering and discoveries and energies our present favoured mode of
existence on the planet is due.
The more people realise the effort that has preceded them and made them
possible, the more are they likely to endeavour to be worthy of it: the
more pitiful also will they feel when they see individuals failing in
the struggle upward and falling back towards a brute condition; and the
more hopeful they will ultimately become for the brilliant future of a
race which from such lowly and unpromising beginnings has produced the
material vehicle necessary for those great men who flourished in the
recent epoch which we speak of as antiquity; and has been so guided,
since then, as to develop the magnificence of a Newton and a Shakespeare
even on this island in the northern seas.
------------------------------------------------------------------------
II
THE DEVELOPMENT OF CONSCIENCE
_Q. 2. What, then, may be meant by the Fall of man?_
_A._ At a certain stage of development man became conscious
of a difference between right and wrong, so that thereafter,
when his actions fell below a normal standard of conduct, he
felt ashamed and sinful. He thus lost his animal innocency,
and entered on a long period of human effort and failure;
nevertheless, the consciousness of degradation marked a rise
in the scale of existence.
* * * * *
CLAUSE II
This clause has been inserted because of the historic, though often
mistaken, notions accreted round a legend of Fall and of a Paradise
lost; and it is of interest to detect the germ of truth which these
ancient ideas contain. It may be regarded as really an appendage of, or
introductory to, the next clause.
The sense of guilt and shame is to some extent displayed by a dog; but
it appears to be due to domestication, and to be a secondary result of
human influence. In any case, it is certainly only the higher animals
that thus exhibit the germ of conscience, and the sense of shame and
remorse: a sense which is most real and genuine when it is independent
of externally inflicted and of expected punishment. Wild animals appear
to have no such feeling, they glory in what we may picturesquely speak
of as their “misdeeds,” and in running the gauntlet of danger to achieve
them; and though often cruel, they are free from sin. Some savages—our
own Norse forefathers among others—must on their freebooting expeditions
have been in similar case. So were some of the Homeric heroes. It would
be only the highest and most thoughtful among them that could rise to
the sense of guilt and degradation. Only those who have risen are liable
to fall. The summit of manhood is attained when evil is consciously
overcome. The period before it was recognised as such has been called
the golden age; but the condition of unconsciousness of evil, though
joyous, is manifestly inferior to the state ultimately attainable, when
paradise is regained through struggle and victory.
Mere innocency, the freedom from sin by reason only of lack of
perception, is not the highest state; it has been thought ideal from the
point of view of inspiration and poetry, but it is a condition in which
advance is necessarily limited. Sooner or later fuller knowledge and
consciousness must arrive; and then ensues a long period of discipline
and distress, until first a Leader and ultimately the race find their
way out, through temptation and difficulty, once more to freedom and
joy.
A perception that the possibility of backsliding is a necessary
ingredient in the making of man, and the consequent discernment of a
soul of goodness in things evil, constitute a large part of the teaching
of Browning:
“Then welcome each rebuff
That turns earth’s smoothness rough,
Each sting that bids nor sit nor stand, but go!
Be our joys three parts pain!
Strive to hold cheap the strain;
Learn, nor account the pang: dare, never grudge the throe.”
And again—
“We fall to rise, are baffled to fight better,
Sleep to wake——”
The intervening period between fall and victory, between loss of
innocency and gain of righteousness, is the period with which all human
history is concerned: and there is often a corresponding period in the
life-history of every fully developed individual, during which he gropes
his way through darkness and longs for light.
Immense is the area still to be traversed and illumined: only faint
gleams penetrate the dusk. A Light has indeed shone through the
darkness, but the darkness comprehended it not. The race itself is still
enveloped in mist, and only here and there a glint of reflexion heralds
the brightness of a coming dawn. Yet a time will come when we shall cast
away the works of darkness and put upon us the armour of light, and
stand forth in the glory of completed manhood:
“Nor shall I deem his object served, his end
Attained, his genuine strength put fairly forth,
While only here and there a star dispels
The darkness, here and there a towering mind
O’erlooks its prostrate fellows. When the host
Is out at once, to the despair of night,
When all mankind alike is perfected,
Equal in full-blown powers—then, not till then,
I say, begins man’s general infancy.”
------------------------------------------------------------------------
III
CHARACTER AND WILL
_Q. 3. What is the distinctive characteristic of man?_
_A._ The distinctive character of man is that he has a sense
of responsibility for his acts, having acquired the power of
choosing between good and evil, with freedom to obey one
motive rather than another.
Creatures far below the human level are irresponsible; they
feel no shame and suffer no remorse; they are said to have
no conscience.
* * * * *
CLAUSE III
CHARACTER OF MANHOOD
In putting this question, children may be asked to suggest
characteristics which distinguish man from animals. If gradually they
hit upon clothes and fire and speech they will do well.
_Clothes_ may be defined as artificial covering removable at will;
“artificial” meaning made by an artificer, or manufactured, as opposed
to natural growth, like fur. But the changes of covering among animals
should not be overlooked: moulting for instance, renewal of skin
necessitated by growth, protective change of colour at summer and
winter, and so on.
The discovery of _Fire_ is a thing to be emphasised, because familiarity
with lucifer matches is liable to engender contempt for this great
pre-historic discovery. People should realise that at one time the
production of flame _de novo_ was extremely difficult: the ordinary
method of lighting fires being to keep some one fire always alight, so
that brands could be ignited at it and thus it could be spread. The fact
that lighting other fires does not diminish or weaken the original
stock, is noteworthy, and is an analogy with life which may be typified
by oaks and acorns—any number of trees arising from a parent stock, and
spreading for innumerable generations. The ancient ceremony of keeping
flames alight on sacred altars was doubtless due to the difficulty of
re-ignition when every fire in a village had accidentally become
extinguished. That the ancients valued fire highly, and felt strongly
the difficulty of generating it, is shown by the legend that the first
fire must have been stolen from heaven; and the priests taught, as usual
in barbarous times, that the gods were jealous and angry at man’s
discoveries and the progress of science.
_Speech_ and _language_ is a most vital characteristic of manhood, and
is largely responsible for the chasm between him and other animals. The
gestures and noises of animals must not be overlooked, however, and they
often seem to have mysterious modes of communication of some kind. But
they have nothing akin to _writing_, and this portentous discovery
enables not merely communication between contemporary living men, but an
accumulation of information and experience throughout the centuries; so
that a man is no longer dependent solely on his own individual
experience, but is able to draw upon the records and wisdom of the past.
Owing to this power of recording and handing on information, a discovery
once made becomes the possession of the human race henceforth for
ever—unless it relapses into barbarism.
WILL
None of these characteristics, however, is emphasised in the clause,
because they lead too far afield if pursued. For our present purpose we
regard the sense of “conscience,” suggested by the previous answer, as
the most important and highest characteristic of all,—the sense of
responsibility, the power of self-determination, the building up of
character, so that ultimately it becomes impossible to be actuated by
unworthy motives. Our actions are now controlled not by external
impulses only, but largely by our own characters and wills. The man who
is the creature of impulse, or the slave of his passions, cannot be said
to be his own master, or to be really free; he drifts hither and thither
according to the caprice or the temptation of the moment, he is
untrustworthy and without solidity or dignity of character. The free man
is he who can control himself, who does not obey every idea as it occurs
to him, but weighs and determines for himself, and is not at the mercy
of external influences. This is the real meaning of choice and free
will. It does not mean that actions are capricious and undetermined; but
that they are determined by nothing less than the totality of things.
They are not determined by the external world alone, so that they can be
calculated and predicted from outside: they are determined by self and
external world together. A free man is the master of his motives, and
selects that motive which he wills to obey.
If he chooses wrongly, he suffers; he is liable also to make others
suffer, and he feels remorse. In a high grade of existence no other
punishment is necessary. Artificial punishment has for its object the
production of artificial remorse, in creatures too low as yet for the
genuine feeling. Artificial punishment can be easily exaggerated and
misapplied, and should be employed with extreme caution. It is always
ambitious and often dangerous, though sometimes justifiable and
necessary, to attempt to take the place of Providence. Even between
parents and children, enforcement of another’s will may be overdone,
till the power of self-control and the instinct of duty are impaired.
The sense of responsibility inevitably grows with power and knowledge,
and is proportional thereto. By means of drugs a grown man may enfeeble
his will till he becomes in some sense irresponsible for his actions;
but he is not irresponsible for his wilful destruction of a human
faculty; and in so far as he is dangerous to others he must be treated
accordingly.
The struggle in man’s nature between the better and the worse
elements,—sometimes spoken of as a struggle between dual personalities,
and otherwise depicted as a conflict between the flesh and the
spirit,—is a natural consequence of our double ancestry (spoken of in
Clause XII.), our ascent from animal fellow-creatures, and our
relationship with a higher order of being. No man in his sober senses
really wills to do evil: he does it with some motive which he tries to
think justifies it; or else he does it against his real will because
mastered by something lower. So Plato teaches in the _Gorgias_. And St.
Paul says the same thing:
“The good which I would, I do not; but the evil which I would not, that
I do.”
The conflict is often a period of torment and misery. “O, wretched man
that I am! who shall deliver me from the body of this death?”
Whenever the better nature prevails in the struggle, there is a mystic
sense of strength and comfort universally testified to by humanity, even
though the victory results in temporal loss or persecution; “in all
these things we are more than conquerors.” And this fact corresponds
with part of the answer to Question 6 below.
We can recognise that our evil impulses are the natural remnant of
bestial ancestry, and need not be due to diabolical promptings. An
animal, though perhaps innocent from lack of knowledge, is bound and
enslaved by its instincts; for instance, the apparently intelligent and
social bee is driven by racial instincts into a prescribed course of
action; a cat can no more refrain from trying to catch a bird than a man
of high nature can allow himself to commit a crime.
The weak man often allows his brute nature to get the upper hand and
enslave his higher self, and he hates himself afterwards for the
degradation so caused; but the strong and free man takes control, and
dominates his animal nature.
“If my body come from brutes, tho’ somewhat finer than their own,
I am heir, and this my kingdom. Shall the royal voice be mute?
No, but if the rebel subject seek to drag me from the throne,
Hold the Sceptre, Human Soul, and rule thy Province of the brute.”
------------------------------------------------------------------------
IV
DUTY AND SERVICE
_Q. 4. What is the duty of man?_
_A._ To assist his fellows, to develop his own higher self,
to strive towards good in every way open to his powers, and
generally to seek to know the laws of Nature and to obey the
will of God; in whose service alone can be found that
harmonious exercise of the faculties which is identical with
perfect freedom.
* * * * *
CLAUSE IV
The laws of nature signify the ascertained processes and consistencies
observable in all surrounding things; they are a special and partial,
but accurately ascertainable, aspect of what is called the will of God.
They cannot be broken or really disobeyed; but we may set ourselves in
fruitless antagonism to them,—as by building a bridge too weak to stand,
by various kinds of wrong conduct, eating unduly or wrong kind of food,
by careless sanitation and neglect of health. But all such ignorance or
neglect of the laws of nature involves disaster. By knowing them, and
acting with them, we show wisdom; and by steady persistence in right
action we attain the highest development possible to us at present; we
also escape that dreary sense of disloyal hopeless struggle against
circumstances which is inconsistent with harmony or freedom. So long as
the will of any creature is antagonistic to the rest of the universe, it
is not fully developed. There must be a harmony among all the parts of a
whole; but in the case of free beings it is not a forced but a willing
harmony that is aimed at; and all experience takes time
“Our wills are ours, we know not how,
Our wills are ours to make them Thine.”
The higher a man can raise himself in the scale of existence—by
education, right conduct, and persistent effort—the more he may be able
to help his fellows. To some are given ten talents, to some five, and to
another one; but it is the duty of all to use their talents to the
uttermost, so that they may fulfil the intention of the higher Power
which brought us into existence and intrusted us with responsible
control. Events do not happen without adequate cause, and in so far as
agents, stewards, or trustees rest on their oars or misuse their
opportunities, improvements now possible will not be accomplished. We
must regard ourselves as instruments and channels of the Divine action;
even in a few things we must be good and faithful servants, and it is
our privilege to help now in the conscious evolution and development of
a higher life on this planet.
The race of man has far to travel before it can be regarded as an
efficient organ of the Divine Purpose. The extremes of ability and
character and virtue are widely separated; and the occasional elevation
of a leader, here and there, serves but to display the darkness in which
the majority of a race so newly evolved are still imprisoned; crawling
feebly toward the light, in a state of only rudimentary consciousness;
anxious about trivialities, opposing and hindering instead of helping
each other, competing rather than co-operating, fighting and struggling
and killing in the throes of racial birth. It is often difficult to
realise the possible perfectness of human life, in the midst of so much
difficulty and discouragement.
And much of the difficulty is unnecessary and artificial. Deficiency in
the means of subsistence, or in modest comfort, is not a reasonable
condition of human life. The earth is ready to yield plenty for all, and
will when properly treated and understood; but never will it spoil its
children with bounties from a neglected breast. It must be coaxed and
coerced, and then it will respond lavishly. We expend plenty of energy
already, only we misapply it. If only our aim could be changed, and our
energy be concentrated on clear and conscious pressing forward, with a
definite mark in view—towards which all could work together and all
together could attain, instead of one at the expense of others—“then
would the earth put forth her increase, and God, even our own God, would
give us His blessing.”
(The “duty” clauses in the Church Catechism are well worth learning.)
------------------------------------------------------------------------
V
GOODNESS AND BEAUTY AND GOD
_Q. 5. What is meant by good and evil?_
_A._ Good is that which promotes development, and is in
harmony with the will of God. It is akin to health and
beauty and happiness.
Evil is that which retards or frustrates development, and
injures some part of the universe. It is akin to disease and
ugliness and misery.
* * * * *
CLAUSE V
“Development” means unfolding of latent possibilities; as a bud unfolds
into a flower, or as a chicken develops from an egg.
The idea controlling this answer is that growth and development are in
accordance with the law of the universe, and that destruction and decay
are features which are only good in so far as they may be on the way to
something better; as leaf-mould assists the growth of flowers, or as
discords in their proper place conduce to, or prepare for, harmony. In
the same way conditions and practices which once were good become in
process of time corrupt; yet out of them must grow the better future.
“The old order changeth, yielding place to new,
And God fulfils Himself in many ways,
Lest one good custom should corrupt the world.”
The law of the Universe, and the will of God, are here regarded as in
some sort synonymous terms. It is impossible properly to define such a
term as “God,” but it is permissible reverently to use the term for a
mode of regarding the Soul of the Universe as invested with what in
human beings we call personality, consciousness, and other forms of
intelligence, emotion, and will. These attributes, undoubtedly possessed
by a part, are not to be denied to the whole; however little we may be
able as yet to form a clear conception of their larger meaning.
It is quite clear that the Universe was not made by man; it must owe its
existence to some higher Power of which man has but an infinitesimal
knowledge. Some primary conception of such a Power has been
independently formed by every fraction of the human race, and is what
under various symbols has been called God.
It is sometimes asserted that God does not possess powers and faculties
and attributes which we ourselves possess. But that is preposterous: for
though we may be able to form no conception as to the particular form
our powers would take, when possessed by a being even moderately higher
in the scale of existence than ourselves; and although vastly more must
be attributed to the Reality denoted by the term “God” than we can even
begin to conceive of; yet such a term, if it is to have any meaning at
all, must at least include everything we have so far been able to
discover as existent in the Universe. It must, in fact, be the most
comprehensive term that can be employed; though for practical purposes
it may be permissible to discriminate, and exclude from its connotation,
portions such as “self,” and “the world,” and sometimes, though with
less excuse, even an abstraction like “nature”; considering these
separately from the more purely personal aspect to which attention is
directed by our ordinary use of the term God. It is convenient to
differentiate the principle of evil also, and to reserve it for separate
study.
Sometimes the totality of existence is spoken of as the “Absolute,” and
the term God is limited to the conception of a Being of infinite
Goodness and Mercy, the ultimate Impersonation of Truth and Love and
Beauty; a Being of whose attributes the highest faculties and
perceptions of man are but a dim shadow or reflexion.
In man, goodness is the path toward higher development, and a radiant
beauty is the crown and perfection of life; so the trinity of Truth,
Goodness, and Beauty, often referred to in literature, may, without
undue stretching, be considered as also equivalent to what is
represented by the words, the Way, the Truth, and the Life; they are
three aspects of what after all is one essential unity. That which is
good, in the highest sense, cannot help being both true and beautiful.
Nevertheless, for many practical purposes, these ideas must be
discriminated; and the question is occasionally forced upon our
attention whether vitality or beauty can possibly be enlisted in the
service of evil; and if so, whether it is still in itself good.
We have to learn that most good things can be misapplied, and that
though they do not in themselves cease to be good, their desecration is
especially deadly. That the corruption of the best abets the cause of
the worst, is proverbial; the prostitution of high gifts to base ends is
the saddest of spectacles.
“Lilies that fester smell far worse than weeds.”
Oratory, the power of persuasion, can thus be debased, and the passions
of the multitude may be incited by the Divine fire of eloquence.
Rhetoric and sophistry have been on this ground condemned when they were
misused for the cultivation of the art of persuasion apart from
knowledge and virtue; but almost every good gift—personal affection,
medical science, artistic genius—has every now and then been abused; and
the higher and nobler the faculty, the more sorrowful and diabolical
must be its prostitution.
It has been an ancient puzzle to consider whether the principle of
goodness is the supreme entity in the universe—a principle to which God
as well as man is subject—or whether it represents only the arbitrary
will of the Creator. Many answers have been given, but the answer from
the side of science is clear:—
No existing universe can tend on the whole towards contraction and
decay; because that would foster annihilation, and so any incipient
attempt would not have survived; consequently an actually existing and
flowing universe must on the whole cherish development, expansion,
growth: and so tend towards infinity rather than towards zero. The
problem is therefore only a variant of the general problem of existence.
Given existence, of a non-stagnant kind, and ultimate development must
be its law. Good and evil can be defined in terms of development and
decay respectively. This may be regarded as part of a revelation of the
nature of God.
------------------------------------------------------------------------
VI
MAN PART OF THE UNIVERSE
_Q. 6. How does man know good from evil?_
_A._ His own nature, when uncorrupted by greed, is
sufficiently in harmony with the rest of the universe to
enable him to be well aware in general of what is a help or
hindrance to the guiding Spirit, of which he himself is a
real and effective portion.
* * * * *
CLAUSE VI
We are not something separate from the Universe, but a part of it: a
part of it endowed with some power of control—power to guide ourselves
and others and assist in the scheme of development—power also to go
wrong, to set ourselves contrary to the tendency of things, to delay
progress, and break ourselves in conflict with overpowering forces.
When not thus warped or misled, we fit into the general scheme, and,
like all other portions of existence, can fulfil our function and take
our due share in the general progress. We are a part of the Universe,
and the Universe is a part of God. Even we also, therefore, have a
Divine Nature and may truly be called sons and co-workers with God. The
consciousness of this constitutes our highest privilege, and likewise
our gravest responsibility. Perception of this is dawning with
increasing brightness on the human race in the light of the doctrine of
evolution. The process of evolution has no end: progress is toward an
advancing goal. At one time
“... all tended to mankind,
And, man produced, all has its end thus far:
But in completed man begins anew
A tendency to God.”
We are essential and active agents in the terrestrial order of things,
analogous to the white corpuscles in the human body. The body may be
regarded as a colony of cells, some of which are living and moving on
their own account; in complete ignorance of the feelings and perceptions
of the larger whole of which they are microscopic units, towards whose
health and comfort nevertheless they unconsciously but very really
contribute; it is in fact by their activity that the health of the body
is maintained against adverse influences. So it is with the health of
the body politic, to which our wise activity is necessary and essential;
we are to be a corporate portion of the whole, effective servants of the
guiding and controlling Spirit. But in our case it is not merely
unconscious service that is called for: we are privileged not only to be
servants, but friends; not only to work, but to sympathise; to give not
only dutiful but affectionate service. This is required of the humblest,
and no more is required of the noblest:
“He hath shewed thee, O man, what is good; and what doth the Lord
require of thee, but to do justly, and to love mercy, and to walk humbly
with thy God?”
------------------------------------------------------------------------
VII
THE NATURE OF EVIL
_Q. 7. How comes it that evil exists?_
_A._ Evil is not an absolute thing, but has reference to a
standard of attainment. The possibility of evil is the
necessary consequence of a rise in the scale of moral
existence; just as an organism whose normal temperature is
far above “absolute zero” is necessarily liable to damaging
and deadly cold. But cold is not in itself a positive or
created thing.
* * * * *
CLAUSE VII
The term “evil” is relative: dirt, for instance, is well known to be
only matter out of place; weeds are plants flourishing where they are
not wanted; there are no weeds in botany, there are weeds in gardening;
even disease is only one organism growing at the expense of another;
ugliness is non-existent save to creatures with a sense of beauty, and
is due to unsuitable grouping. Analysed into its elements, every
particle of matter must be a miracle of law and order, and, in that
sense, of beauty.
Recent discoveries in connexion with the internal structure of an atom,
whereby the constituent particles are found to move in intricate and
ascertainable orbits—leading to a new science of atomic
astronomy—emphasise this assertion to an extent barely credible ten
years ago.
Even what can be called filth—that is to say material which, to the
casual observer, or when encountered at unsuitable times, is
disgusting—may to an investigator, or under other circumstances, be of
the highest interest; and may even arouse a sense of admiration, by
reason of manifest subservience to function.
Many social evils are due to human folly and stupidity, and will cease
when the race has risen to a standard already attained by individuals.
Excessive hunger and starvation are manifestly evils of a negative
character: they are merely a deficiency of supply: they have no business
to exist in a civilised and organised community. Famine and pestilence
can be checked by applications of science.
Pain is an awful reality, when highly developed organisms are subjected
to wounds and poison and disease. Some kinds of pain have been wickedly
inflicted by human beings on each other in the past, and other kinds may
be removed or mitigated by the progress of discovery in the future.
Physiologically the nerve processes involved are well worthy of study
and control. Premature avoidance of pain would have been dangerous to
the race, and not really helpful to the individual: but great advances
in this direction are now foreshadowed. Already surgical operations can
be conducted painlessly; and a time is foreshadowed when, through
hypnosis, excessive and useless torture can be shut off from
consciousness, by intelligence and will; somewhat as the random leakage
of an electric supply can be checked. All this will come in due time:
“The best is yet to be,
The last of life for which the first was made:
Our times are in His hand
Who saith a whole I planned,
Youth shows but half: trust God, see all, nor be afraid.”
The contrast between good and evil can be well illustrated by the
contrast between heat and cold. Cold is only the absence of heat, and is
made at once possible and necessary by the existence of degrees of heat.
The fact that we regard excessive cold as an evil is only because our
organisation demands a certain temperature for life; there is nothing
evil about cold in itself: it is only evil in its relation to organisms
sufficiently high to be damaged by it. The real _fact_ is their normally
high temperature, and their delicacy of response to stimuli. These
things are good; and the only evil is a defect or deficiency of these
good things.
Every rise involves the possibility of fall. Every advance seems to
entail a corresponding penalty.
The power of assimilating food leaves the organism open to the pangs of
hunger, that is, of insufficient nutriment,—manifestly only the absence
of a good.
In a world devoid of life there is no death; in a world without
conscious beings there is no sin. In a world without affection there
would be no grief; and to a larger vision much of our grief may be
needless:—
“My son, the world is dark with griefs and graves,
So dark that men cry out against the Heavens.
Who knows but that the darkness is in man?”
A mechanical universe might be perfectly good. Every atom of matter
perfectly obeys the forces acting upon it, and there is no error or
wickedness or fault or rebellion in lifeless nature. Evil only begins
when existence takes a higher turn. There is not even destruction or
death in the inorganic world—only transformation. The higher possibility
called life entails the correlative evils called death and disease. The
possibility of keen sensation, which permits pleasure, also involves
capacity for the corresponding penalty called pain: but the pain is in
ourselves, and is the result of our sensitiveness combined with
imperfection.
The still higher attribute of conscious striving after holiness, which
must be the prerogative of free agents capable of virtue or purposed
good, and marks so enormous a rise in the scale of creation,—involves
the possibility that beings so endowed may fall from their high level,
and, by definitely applying themselves to harm instead of good, may
abuse their high power and suffer the penalty called sin; but the evil
in all cases is a warped or distorted good, and has reference to the
higher beings which are now in existence.
“There shall never be one lost good! what was shall live as before;
The evil is null, is nought, is silence implying sound;
What was good shall _be_ good, with, for evil, so much good more;
On the earth the broken arcs; in the heaven a perfect round.”
Some further idea of the necessity for evil can be conveyed as follows:—
Contrast is an inevitable attribute of reality. Sickness is the negative
and opposite of health: without sickness we should not be aware what
health was. There is no sickness in inorganic nature; yet, even there,
contrast is the essence of existence. Everything that _is_ must be
surrounded by regions where it is not. There is no stupid infinity, or
absence of boundaries, about existing things,—however infinite their
totality may be,—no absence of limitation, either of perfection or of
anything else. Existence involves limitation. A tree that is _here_ is
excluded from being everywhere else. Goodness would have no meaning if
badness were impossible or non-existent.
“No ill no good! such counter-terms, my son,
Are border-races, holding, each its own
By endless war.”
We are not machines or automata, but free and conscious and active
agents, and so must contend with evil as well as rejoice in good.
Conflict and difficulty are essential for our training and development:
even for our existence at this grade. With their aid we have become what
we are; without them we should vegetate and degenerate; whereas the will
of the Universe is that we arise and walk.
------------------------------------------------------------------------
VIII
THE MEANING OF SIN
_Q. 8. What is sin?_
_A._ Sin is the deliberate and wilful act of a free
agent who sees the better and chooses the worse, and
thereby acts injuriously to himself and others. The
root sin is selfishness, whereby needless trouble and
pain are inflicted on others; when fully developed it
involves moral suicide.
* * * * *
CLAUSE VIII
The essence of sin is error against light and knowledge, and against our
own higher nature. Vice is error against natural law. Crime is error
against society. Sin against our own higher nature may be truly said to
be against God, because it is against that purpose or destiny which by
Divine arrangement is open to us, if only we will pursue and realise it.
Sin is a disease: the whole of existence is so bound together that
disease in one part means pain throughout; the innocent may suffer with
the guilty, and suffering may extend to the Highest. The healing
influences of forgiveness, felt by the broken and the contrite heart,
achieve spiritual reform though they remove no penalty. Every eddy of
conduct, for good or ill, must have its definite consequence.
We have high authority for the statement that hard circumstances and
disabilities, not of our own making, are mercifully taken into account;
while privileges and advantages weigh heavily in the scale against us,
if we prove unworthy:
“If ye were blind ye would have no sin;
but now ye say We see, therefore your sin remaineth.”
A man’s or woman’s nature may be so weakened and warped by miserable
surroundings, that its strength is insufficient to cope with its
environment. Pity, and a wish to help, are the feelings which such a
state of things should arouse, together with an active determination to
improve or remove the conditions which lead to such an untoward result.
Most human failures are the result of bad social arrangements, and they
constitute an indictment against human inertness and selfishness. It is
a terrible responsibility to turn a human soul out of terrestrial life
worse than when it entered that phase of existence. In so far as it
accomplishes that, humanity is performing the function of a devil.
Deterioration of others is usually achieved under the influence of some
of the protean forms of social greed and selfishness.
Another reason why selfishness is spoken of as specially deadly, and
even suicidal, depends upon certain regions of scientific inquiry not
yet incorporated into orthodox science and therefore still to be
regarded as speculative; it may be outlined as follows:—
Our present familiar methods of communicating with each other are such
as speech, writing, and other conventional codes of signs more or less
developed. It appears possible that a germ or nucleus of another,
apparently immediate or directly psychical, method of communication may
also exist; which has nothing to do with our known bodily organs,
although its impressions are apprehended or interpreted by the receiver
as if they were due to customary modes or forms of sensation. Whether
that be so or not, it is certain that bodily neighbourhood and blood
relationship confer opportunities for making friends which should be
utilised to the utmost, and that friendship and affection are the most
important things in life.
The intercourse with, and active assistance of, others enlarges our own
nature; and hereafter, when we have lost our bodily organs, it is
probable that we shall be able to communicate only with those with whom
we are connected by links of sympathy and affection.
A person who cuts himself off from all human intercourse and lives a
miserly self-centred life, will ultimately, therefore, find himself
alone in the universe; and, unless taken pity on and helped in a spirit
of self-sacrifice, may as well be out of existence altogether. (A book
called _Cecilia de Noel_ emphasises this truth under the guise of a
story.) That is why developed selfishness is spoken of as moral suicide:
it is one of those evil things which truly assault and hurt the soul. It
is a disintegrating and repelling agency. Love is the linking and
uniting force in the spiritual universe, enabling it to cohere into a
unity, in analogy with attractive forces in the material cosmos.
It has been necessary to dwell on the sin and pain and sorrow in the
world, but the amount of good must be emphatically recognised too.
Our highest aspirations, and longings for something better, are a sign
that better things exist. It is not given to the creature to exceed the
Creator in imagination or in goodness; and the best and highest we can
imagine shall be more than fulfilled by reality—in due time:—
“All we have willed or hoped or dreamed of good, shall exist:
Not its semblance, but itself; ...
When eternity affirms the conception of an hour.”
------------------------------------------------------------------------
IX
DEVELOPMENT OF LIFE
_Q. 9. Are there beings lower in the scale of existence
than man?_
_A._ Yes, multitudes. In every part of the earth where life
is possible, there we find it developed. Life exists in
every variety of animal, in earth and air and sea, and in
every species of plant.
* * * * *
CLAUSE IX
One of the facts of nature which we must weld into our conception of the
scheme of the universe, is the strenuous effort made by all live things
to persist in multifarious ways,—spreading out into quite unlikely
regions, in the struggle for existence, and establishing themselves
wherever life is possible. The fish slowly developing into a land
animal, the reptile beginning to raise itself in the air and ultimately
becoming a bird, the mammal returning under stress of circumstances to
the water, as a seal or whale, or betaking itself to the air in search
of food, in the form of a bat,—all these are instances of a universal
tendency throughout animate nature.
Sometimes this determined effort at persistence breeds forms that appear
to us ugly and deleterious. For the struggle results not only in
beneficent organisms, but also in parasites and pests and blights, and
may be held to account for the numerous cases of the interference of one
form of life with another: one form utilising another for its own
growth, and sometimes destroying that other in the process. It accounts
also for the ravages of disease, which for the most part is an outcome
of the establishment of a foreign and alien growth in a living body of
higher grade,—a growth whose vital secretions are poisonous to its
temporary host. On the other hand, the theory of manuring, the
purification of rivers, the treatment of sewage, the use of opsonins and
of serum-injections,—all illustrate the ministration of one form of life
to another; they exhibit the contribution of beneficent organisms,—that
is, of forms of life which promote higher development and conduce to
well-being.
Many of the microbes and bacteria and low forms of cell life are
beneficent in this way; and it is our function,—as ourselves one of the
forms of life,—now consciously to intervene and take control of these
vital processes. By investigation and study we can gradually understand
the condition and life-history of each organism, and then can take such
measures as will encourage the beneficent forms whether plant or animal,
and destroy or eliminate those which from the human point of view are
deadly and destructive,—attacking them at their weakest and most
vulnerable stage. Widely regarded or interpreted, this function covers
an immense range of possible activity—from every kind of scientific
agriculture and the extirpating of tropical diseases, to the reformation
of slum dwellings and the encouragement of physical training and school
hygiene. As part of our work in regulating this planet and utilising its
possibilities to the utmost for higher purposes, the regulation of vital
conditions is probably our most pressing, and also at present our most
neglected, corporate duty. Stupidity and a mistaken parsimony are among
the serious obstacles with which the progressive portions of humanity
have to contend.
Another aspect of the universal struggle for self-manifestation and
corporeal realisation, which plays so large a part in all activity and
is especially marked in the domain of life, is illustrated on a higher
level by that overpowering instinct or impulse towards production and
self-realisation, which is characteristic of genius. It may be said that
throughout nature, from the lowest to the highest, a tendency to
self-realisation, and a manifestation of joy in existence, are
conspicuous.
It is thought that something akin to this tendency is exhibited in a
region beyond and above what is ordinarily conceived of as “Nature.” The
process of evolution can be regarded as the gradual unfolding of the
Divine Thought, or _Logos_, throughout the universe, by the action of
Spirit upon matter. Achievement seems as if irradiated by a certain
Happiness: and thus a poet like Browning is led to speak of the Divine
Being as renewing his ancient creative rapture in the processes of
nature:—joying in the sunbeams basking upon sand, sharing the pleasures
of the wild life in the creatures of the woods,
“Where dwells enjoyment there is He;”
and so to conjecture that
“God tastes an infinite joy
In infinite ways—one everlasting bliss
From whom all being emanates, all power
Proceeds; in whom is life for evermore.”
------------------------------------------------------------------------
X
COSMIC INTELLIGENCE
_Q. 10. Are there any beings higher in the scale of
existence than man?_
_A._ Man is the highest of the dwellers on the planet earth,
but the earth is only one of many planets warmed by the sun,
and the sun is only one of a myriad of similar suns, which
are so far off that we barely see them, and group them
indiscriminately as “stars.” We may reasonably conjecture
that in some of the innumerable worlds circling round those
distant suns there must be beings far higher in the scale of
existence than ourselves; indeed, we have no knowledge which
enables us to assert the absence of intelligence anywhere.
* * * * *
CLAUSE X
The existence of higher beings and of a Highest Being is a fundamental
element in every religious creed. There is no scientific reason for
imagining it possible that man is the highest intelligent
existence—there is no reason to suppose that we dwellers on this planet
know more about the universe than any other existing creature. Such an
idea, strictly speaking, is absurd. Science has investigated our
ancestry and shown that we are the product of planetary processes. We
may be, and surely must be, something more, but this we clearly are—a
development of life on this planet earth. Science has also revealed to
us an innumerable host of other worlds, and has relegated the earth to
its now recognised subordinate place as one of a countless multitude of
worlds.
Consider a spherical region bounded by the distance of the farthermost
stars visible in the strongest telescope, or say with a radius
corresponding to a parallax of one-thousandth of a second of arc, so
that the time taken by light to travel right across it is 6000
years:—Lord Kelvin, treating of such a portion of Universe, says:
“There may also be a large amount of matter in many stars outside the
sphere of 3×10^{16} kilometres radius, but however much matter there may
be outside it, it seems to be made highly probable, by §§ 11-21, that
the total quantity of matter within it is greater than 100 million
times, and less than 2000 million times, the sun’s mass” (_Philosophical
Magazine_, August 1901).
It does not follow that all this matter is distributed in masses like
our sun with its attendant planets; but, on the average, that is as
likely an arrangement as another, and it corresponds with what we know.
So, given, on this hypothesis, the existence of some thousand million
solar systems or families of worlds, within our ken, and knowing what we
do about the exuberant impulse towards vital development wherever it is
possible, we must conclude that those worlds contain life; and if so, it
is against all reasonable probability that the only world of which we
happen to know the details contains the creature highest in the entire
scale. It would be just as reasonable to imagine, what we happen to know
is false, that our particular sun is the largest, and our particular
planet the brightest of all, as it is to conjecture that this world is
the highest and best, or the only one in existence.
The self-glorifying instinct of the human mind has resented this
negative conclusion, and for long clung to the Ptolemaic idea that the
earth was no mere planet among a crowd of others, but was the centre of
the universe; and that the sun and all the stars were subsidiary to it.
A Ptolemaic idea clings to some of us still—not now as regards the
planet, but as regards man; and we, insignificant creatures, with senses
only just open to the portentous meaning of the starry sky, presume—some
of us—to deny the existence of higher powers and higher knowledge than
our own. We are accustomed to be careful as to what we assert; we are
liable to be unscrupulous as to what we deny. It is possible to find
people who, knowing nothing or next to nothing of the Universe, are
prepared to limit existence to that of which they have had experience,
and to measure the cosmos in terms of their own understanding. Their
confidence in themselves, their shut minds and self-satisfied hearts,
are things to marvel at. The fact is that no glimmer of a conception of
the real magnitude and complexity of existence can ever have illuminated
their cosmic view.
------------------------------------------------------------------------
XI
IMMANENCE
_Q. 11. What caused and what maintains existence?_
_A._ Of our own knowledge we are unable to realise the
meaning of origination or of maintenance; all that we
ourselves can accomplish in the physical world is to move
things into desired positions, and leave them to act on each
other. Nevertheless our effective movements are all inspired
by thought, and so we conceive that there must be some
Intelligence immanent in all the processes of nature, for
they are not random or purposeless, but organised and
beautiful.
* * * * *
CLAUSE XI
ORIGIN
We cannot conceive the origin of any fundamental existence. We can
describe the beginning of any particular object in its present shape,
but its substance always existed in some other shape previously; and
nothing really either springs into being or ceases to exist. A cloud or
dew becomes visible, and then evaporates, seeming to spring into being
and then vanish away; but as water vapour it had a past history and will
have a future, both apparently without limit. In our own case, and in
the case of any live thing, the history is unknown to us; but ultimate
origin or absolute beginning, save of individual collocations, is
unthinkable.
The truth that science teaches, on the one hand, is that everything is a
perpetual flux,
πάντα ῥεὶ ϰαὶ οὐδὲν μένει,
that nothing is permanent and fixed and unchangeable:
“The hills are shadows, and they flow
From form to form, and nothing stands;
They melt like mists, the solid lands,
Like clouds they shape themselves and go.”
On the other hand, we learn that, in its ultimate essence and reality,
everything is persistent and eternal; that it is the form alone that
changes, while the substance endures. No end and no beginning—a
continual Eternal Now—this is the scientific interpretation of I AM.
There are those who think that in the last resort the ultimate reality
will be found to be of the nature of Spirit, Consciousness, and Mind. It
may be so—it probably is so—but that is a teaching of Philosophy, not at
present of Science.
The teaching of religion may be summarised thus:
“All that exists, exists only by the communication of God’s infinite
being. All that has intelligence, has it only by derivation from His
sovereign reason; and all that acts, acts only from the impulse of His
supreme activity. It is He who does all in all; it is He who, at each
instant of our life, is the beating of our heart, the movement of our
limbs, the light of our eyes, the intelligence of our spirit, the soul
of our soul.”—_Fénelon._
MAINTENANCE
So also with regard to maintenance.
The multifarious processes around us—the succession of the seasons, the
flow of sap in trees, the circulation of our own blood, the digestion of
our food—all these things are beyond our power, and are not contrived or
managed by our conscious agency—not even the occurrences in our own
bodies. But by means of such unconscious processes our muscular and
nervous systems are supplied with nutriment, and we thus become master
of a certain amount of energy.
The energy of our muscles, or of some of them, is within our control,
and we can thereby direct other physical energies into desired channels;
but we cannot in the slightest degree alter the amount of that energy.
We utilise terrestrial energy, by directing and controlling its
transformations and transferences, within the limits of our knowledge;
but we do it always by moving material objects, and in no other way. For
instance, we cannot directly or consciously generate an electric
current, or magnetism, or light, or life; for all these things we depend
upon partially explored properties of matter, which we can arrange in a
certain way so as to achieve a desired end.
A multitude of complex processes are constantly occurring in our bodies
without any intervention of consciousness; and though we may make a
study of the functions of the several organs, and gradually learn
something about them, it is a study as of something outside ourselves;
the due performance of bodily function is independent of our volition.
We can interfere with and damage our organs, and with skill we can so
arrange damaged parts that the self-healing process shall have time and
opportunity to act; we can also introduce beneficent agencies and
stimulating drugs; but our power of direct action is practically limited
to muscular and mental activity.
_Digression on Rudimentary Physiology_
It is well for children to have some conception of the complex processes
constantly occurring in their own organisms.
The fact that the heart is a continuously acting pump, urging the blood
along arteries to the tissues,—to places where it picks up nutriment, to
places where the crudely enriched blood is oxidised, to places where the
elaborated material is deposited so as to replenish waste and effect
growth—all this should be known; and the partial analogy with the sap of
trees, rising in the trunk to be elaborated in the leaves by means of
sunshine and air, and then descending ready to be deposited as liquid
wood, can be pointed out.
The function of the lungs, wherein the blood dispersed throughout a
spongy texture is exposed in immense surface to the air, without loss or
leakage other than what properly transpires through the membranes, and
the consequent advantage of deep breathing and of fresh clean air,—all
this has a practical as well as a theoretical interest.
The lungs are more under voluntary control than the heart, but the way
exercise increases the circulation, and generally blows the fires of the
body, is also of practical interest.
Some idea of the processes of digestion can be given, especially the
function of the stomach and the intestines; the liver may be too
difficult, but the salivary glands are fairly simple, and so are the
kidneys and the skin. The way the muscles act as an efficient mechanical
engine, depending on the consumption of fuel and the conservation of
energy, can be superficially explained, with some idea of the
stimulating nervous system and controlling brain cells. The sensory
nerves and specialised nerve-endings demand specific treatment.
These and other physiological details may seem out of place, but they
are strictly appropriate; for the essence of Immanence is that nothing
is common or unclean, until abused: and the nobler the faculty, the
fouler is the degradation caused by its abuse. A sense of the
responsibility involved in the possession or lease of all this intricate
mass of mechanism, intrusted to our care, and the wish to keep it in
good order—without giving unnecessary trouble to others to set it right,
and without blaspheming the Maker by applying it to bad and ignoble
ends—will arise almost imperceptibly, when the body is even begun to be
understood. Many faults originate in ignorance and want of thought.
MIND AND MATTER
Among the material objects we move are the parts of our own bodies;
indeed, it is through muscular intervention or agency that we act on
bodies in general. We know of no other method. Even when we _speak_ we
are only moving certain face and throat and chest muscles, so as to
generate condensations and rarefactions in the air; which, travelling by
dynamical properties, excite corresponding vibrations or movements in
the ear drum of our auditor;—vibrations not in themselves intelligible,
but demanding interpretation from the recipient. So also it is with the
traces of ink left on paper by our muscular action when we write. Only
to a perceptive eye, and informed and kindred mind, have they any
meaning.
It is probable that even when we think, some special atomic motion goes
on in the brain cells, though this is an example of _unconscious_
movement, of which there are many examples in bodily function; but
directly we begin to attend to mental processes we leave the physical
region as understood by us, and enter a more deeply mysterious psychical
region. Unknown as this is for purposes of analysis, from the point of
view of experience it is more immediately familiar than any other; since
it is through the activity of mind that every other kind of existence is
necessarily inferred. Thought is our mechanism or instrument of
knowledge—through it we know everything—but thought is not what we
directly know. Primarily we think of _things_, not of thought itself. So
also sight is our instrument of seeing—through light we see—but it is
not light that we perceive, rather it is the objects which send it in
certain patterns to our eyes.
Whereas we can act on the external world only through our muscles; in
ourselves we are aware of things belonging to a totally different
category, with which muscle and movement and energy appear to have
nothing to do,—such things as thought, purpose, desire, humour,
affection, consciousness, will. These mental faculties seem intimately
associated with, and are displayed by, our bodily mechanism; but in
themselves they belong to a different order of being,—an order which
employs and dominates the material, while immersed or immanent in it.
Every purposed movement is preceded and inspired by thought.
Such reasoned control, by indwelling mind, may be undetectable and
inconceivable to a low order of intelligence, being totally masked by
the material garment; and the purpose underlying our activity may have
to be inferred, by such intelligence, with as great difficulty as we
feel in detecting indwelling Purpose amid the spontaneous operations of
Nature.
Nevertheless, whenever our movements are not controlled by thought and
intelligent purpose, but are left to chance and random impulses, like
the actions of a man whose reason has been unseated, nothing but error
and confusion results;—quite a different state of things from anything
we observe in the orderly and beautiful procedure of nature.
It is sometimes said that the operations of nature are spontaneous; and
that is exactly what they are. That is the meaning of immanence.
“Spontaneous,” used in this sense, does not mean random and purposeless
and undetermined: it means actuated and controlled from within, by
something indwelling and all pervading and not absent anywhere. The
intelligence which guides things is not something external to the
scheme, clumsily interfering with it by muscular action, as we are
constrained to do when we interfere at all; but is something within and
inseparable from it, as human thought is within and inseparable from the
action of our brains.
In some partially similar way we conceive that the multifarious
processes in nature, with neither the origin nor maintenance of which
have we had anything to do, must be guided and controlled by some
Thought and Purpose, immanent in everything, but revealed only to those
with sufficiently awakened perceptions. Many are blind to the meaning—to
the fact even that there is a meaning—in nature; just as an animal is
usually blind to a picture, and always to a poem; but to the higher
members of our race the Intelligence and Purpose, underlying the whole
mystery of existence, elaborating the details of evolution—and
ultimately tending to elucidate the frequent discords, the strange
humours, and puzzling contradictions of life—are keenly felt. To them
the lavish beauty of wild Nature—of landscape, of sunset, of mountain,
and of sea—are revelations of an indwelling Presence, rejoicing in its
own majestic order.
πάντα πλήρη θεῶν.
“Earth’s crammed with Heaven
And every common bush afire with God.”
The idea that the world as we know it arose by chance and fortuitous
concourse of atoms is one that no science really sustains, though such
an idea is the superficial outcome of an incipient recognition of the
uniformity of nature—a sequel to the perception that there is no
capricious or spasmodic interference with the course of events, and no
changes of purpose observable therein, such as we are accustomed to in
works of human ingenuity and skill. We are accustomed to associate
“will” with the degenerate form of it called caprice, and to consider
that “purpose” must be accompanied by changes of purpose; so that a
steady, uniform, persistent course of action is puzzling to us, and
wears the superficial aspect of mechanism. An omnipresent, uniform,
immanent Purpose, running through the whole of existence without break
of continuity or change of aim, is beyond our experience; and, like
every other uniformity, is difficult to detect or realise. As an
instance of this difficulty, I need only cite the long-delayed discovery
of an all-embracing medium-like the terrestrial atmosphere. An
intelligent deep-sea creature would find it most difficult to become
aware of the existence of water. Similarly humanity has existed all
along in a pervading and interpenetrating ether, of which to this day
men have for the most part no cognisance; although it is probably the
fundamental substratum of the whole material world, underlying every
kind of activity, and constituting the very atoms of which their own
bodies are composed.
Looking at the truths of geometry, the laws of nature, and the beauty
and organisation of the visible world, it is as impossible rationally to
suppose that they arose by chance, or by mere contentious jostling, as
it is to suppose that a work of literature or a piece of music was
composed in that way.
The process of evolution appears to us self-sustained and self-guided,
because the guidance is uniform and constant.
In nature, heredity and survival will explain the persistence of a
favourable variation when once originated, but the origin of variations
is still mysterious, and the full meaning of heredity is not yet
unravelled.
The struggle for existence has been one of the means whereby animal life
has been developed and perfected; but now that it has become conscious
and purposeful, in humanity, the apparently blind struggle is suspended
at the higher level, and the weak and suffering are attended to and
helped—not exterminated. There must always be disciplinary effort: but
it can be effort for something better than bare subsistence; it can
conduce to evolution of character, and development of soul. Mere
struggle and survival is an inferior instrument of progress, and it can
be superseded wherever it has done its necessary preliminary work. The
Divine purpose is fulfilled in many ways; and far more can be expected
of self-conscious evolution than of the long slow process which has
rendered it possible.
The kind of selection actually or best known to us is that which has
been directed by human beings; and inasmuch as the highest human beings
are themselves conscious of help and guidance, it is to be assumed that
such help and guidance has been in constant activity all along,
operating on, or rather in, the refractory materials, so as slowly to
develop in them the power of manifesting not only life and beauty, but
also consciousness, spiritual perception, and free will.
------------------------------------------------------------------------
XII
SOUL AND SPIRIT
_Q. 12. What is to be said of man’s higher faculties?_
_A._ The faculties and achievements of the highest among
mankind—in Art, in Science, in Philosophy, and in
Religion—are not explicable as an outcome of a struggle for
existence. Something more than mere life is possessed by
us—something represented by the words “mind” and “soul” and
“spirit.” On one side we are members of the animal kingdom;
on another we are associates in a loftier type of existence,
and are linked with the Divine.
* * * * *
CLAUSE XII
The highest of those who have walked the earth reveal to us what we,
too, may some day be: they link us with the Divine, and teach us that,
however pathetically defaced by our infirmities and distorted by our
imperfections, we may yet reflect the image of God.
[_Part of the following explanation is based upon a study of certain
facts not yet fully incorporated into orthodox science, nor fully
recognised by philosophy: it must therefore be regarded as
speculation._]
This idea, which permeates literature—that man has a spiritual as well
as a material origin—emphasises from another point of view the doctrine
of the Fall. For the utilisation of a material body, of animal ancestry,
exposes the individual to much trial and temptation, and makes him aware
of a contest between the flesh and the spirit, or between a lower and a
higher self, which constitutes the element of truth in the otherwise
mistaken doctrine of “original,” or inherited, or imputed sin. Vicarious
sin is a legal fiction: so is vicarious punishment; vicarious suffering
is a reality. The mother of a ne’er-do-well knows it: it is undergone by
the children of vicious parents; the highest souls have felt it on
behalf of the race of man; but it is not artificial or imputed
suffering, it is genuine and real; and experience shows that it can have
a redeeming virtue.
The double nature of man,—the inherited animal tendencies, and the
inspired spiritual aspirations, if they can both be fully admitted,
reconcile many difficulties. Our body is an individual collocation of
cells, which began to form and grow together at a certain date, and will
presently be dispersed; but the constructing and dominating reality,
called our “soul,” did not then begin to exist; nor will it cease with
bodily decay. Interaction with the material world then began, and will
then cease, but we ourselves in essence are persistent and immortal.
Even our personality and individuality may be persistent, if our
character be sufficiently developed to possess a reality of its own. In
our present state, truly, the memory of our past is imperfect or
non-existent; but when we waken and shake off the tenement of matter,
our memory and consciousness may enlarge too, as we rejoin the larger
self of which only a part is now manifested in mortal flesh.
The ancient doctrine of a previous state of existence, of which we are
now entranced into forgetfulness, is inculcated in the familiar lines—
“Our birth is but a sleep and a forgetting;
The Soul that rises with us, our life’s star,
Hath had elsewhere its setting,
And cometh from afar:
Not in entire forgetfulness,
And not in utter nakedness,
But trailing clouds of glory do we come
From God, who is our home,”
the idea being that the forgetfulness is not complete, especially during
infancy; nor need it be complete in moments of inspiration. Myers’
doctrine of the subliminal self is an expanded and modified form of this
idea, and is to a large extent apparently justified by a certain range
of psychological inquiry: though Myers lays stress, not on memory of a
past, but on a present occasional intercommunication between the part
and the whole.
The Platonic doctrine of reminiscence exhibits one variety of the idea
of pre-existence, though in a necessarily inaccurate and somewhat
fanciful form—as though infants were a stage higher in the scale than
grown men. Such an idea would involve the old mistaken postulate of
initial perfection, which was made long ago concerning the race: whereas
the truth was innocency, not perfection. But the idea that nothing less
than the whole of a personality must be incarnated—even in the body of
an infant—leads to innumerable difficulties;—it does not even escape
unanswerable questions about trivialities such as the moment of arrival;
and it is responsible for much biological scepticism concerning the
existence of any soul at all. Whereas, on the strength of the experience
that all processes in nature are really gradual, the idea of gradual
incarnation—increasing as the brain and body grow, but never attaining
any approach to completeness even in the greatest of men—sets one above
innumerable petty difficulties, and to me seems an opening in the
direction of the truth. On this view, the portion of larger self
incarnated in an infant or a feeble-minded person is but small: in
normal cases, more appears as the body is fitted to receive it. In some
cases much appears, thus constituting a great man; while in others,
again, a link of occasional communication is left open between the part
and the whole—producing what we call “genius.” Second childishness is
the gradual abandonment of the material vehicle, as it gets worn out or
damaged. But, during the episode of this life, man is never a complete
self, his roots are in another order of being, he is moving about in
worlds not realised, he is as if walking in a vain shadow and
disquieting himself in vain.
It may be objected that our present existence is very far from being a
dream or trance-like condition, that we are very wide awake to the
“realities” of the world, and very keen about “things of importance”;
that an analogy drawn from the memories of hypnotic patients and
multiple personalities, and other pathological cases, is sure to be
misleading. It may be so, the idea is admittedly of the nature of
speculation; but the greatest of poets lends his countenance to the
notion that phenomena and appearances are not ultimate realities, that
our present life is not unlike the state of a sleep-walker—that we slept
to enter it, and must sleep again before we wake—
“We are such stuff
As dreams are made of, and our little life
Is rounded with a sleep.”
As to the question whether we ever again live on earth, it appears
unlikely on this view that a given developed individual will appear
again in unmodified form. If my present self is a fraction of a larger
self, some other fraction of that larger self may readily be thought of
as appearing,—to gain practical experience in the world of matter, and
to return with developed character to the whole whence it sprang. And
this operation may be repeated frequently; but these hypothetical
fractional appearances can hardly be spoken of as reincarnations. We
must not dogmatise, however, on the subject, and the case of the
multitudes at present thwarted and returned at infancy may demand
separate treatment. It may be that the abortive attempts at development
on the part of individuals are like the waves lapping up the sides of a
boulder and being successively flung back; while the general advance of
the race is typified by the steady rising of the tide.
_Soul and Body_
The philosophic doctrine of the “self” on this view is a difficult one,
and involves much study. As here stated, the form is sure to be crude
and imperfect. Philosophy resents any sharp distinction between soul and
body, between indwelling self and material vehicle. It prefers to treat
the self as a whole, an individual unit; though it may admit the actual
agglomeration of material particles to be transient and temporary. The
word “self” can be used in a narrower or in a broader sense. It may
signify the actual continuity of personality and memory whereof we are
conscious; or it may signify a larger and vaguer underlying reality, of
which the conscious self is but a fraction. The narrower sense is wide
enough to include the whole man, both soul and body, as we know him; but
the phrase “subliminal self” covers ideas extending hypothetically
beyond that.
The idea of Redemption or Regeneration, in its highest and most
Christian form, is applicable to both soul and body. The life of Christ
shows us that the whole man can be regenerated as he stands; that we
have not to wait for a future state, that the Kingdom of Heaven is in
our midst and may be assimilated by us here and now.
The term “salvation” should not be limited to the soul, but should apply
to the whole man. What kind of transfiguration may be possible, _or may
have been possible_, in the case of a perfectly emancipated and
glorified body, we do not yet know.
In a still larger sense these terms apply to the whole race of man; and
for the salvation of mankind individual loss and suffering have been
gladly expended. Not the individual alone, but the race also, can be
adjured to realise some worthy object for all its striving, to open its
eyes to more glorious possibilities than it has yet perceived, to
“... climb the Mount of Blessing, whence, if thou
Look higher, then—perchance—thou mayest—beyond
A hundred ever-rising mountain lines,
And past the range of Night and Shadow—see
The high-heaven dawn of more than mortal day
Strike on the Mount of Vision!”
------------------------------------------------------------------------
XIII
GRACE
_Q. 13. Is man helped in his struggle upward?_
_A._ There is a Power in the Universe vastly beyond our
comprehension; and we trust and believe that it is a Good
and Loving Power, able and willing to help us and all
creatures, and to guide us wisely, without detriment to our
incipient freedom. This Loving-kindness continually
surrounds us; in it we live and have our real being; it is
the mainspring of joy and love and beauty, and we call it
the Grace of God. It sustains and enriches all worlds, and
may take a multiplicity of forms, but it was specially
manifested to dwellers on this planet in the life of Jesus
Christ, through whose spirit and living influence the race
of man may hope to rise to heights at present inaccessible.
* * * * *
CLAUSE XIII
The guidance exercised by the Divine Spirit, by which we are completely
surrounded, is not of the nature of compulsion; it is only a leading and
helping influence, which we are able to resist if we choose.
The problem of manufacturing free creatures with a will of their own, to
be led, not forced, into right action, is a problem of a different
nature from any of those that have ever appealed to human power and
knowledge. What we are accustomed to make is mechanism, of various
kinds; and the essential difficulty of the higher problem is so obscure
to us that some impatient and unimaginative persons cry out against its
slowness, and wonder that everything is not compulsorily made perfect at
once. But we can see that the kind of perfection thus easily attainable
would be of an utterly inferior kind.
It is to be supposed that incarnation, or a connexion between
consciousness and material mechanism, is auxiliary to the difficult
process of evolution of free beings, thus indicated; and it is probable
that matter is thus an instrument of lofty spiritual purpose. Some
religious systems have failed to perceive this, and have depreciated
matter and flesh as intrinsically evil.
One important feature of Christianity is that it recognises as good the
connexion between spirit and matter, and emphasises the importance of
both, when properly regarded. It is not mystical and spiritual alone,
nor is it material alone; but it tends to unify these two extremes, and
to place in due position both soul and body: the material being utilised
to make manifest the spiritual, and being dominated by it.
The whole idea of the Incarnation, as well as some of the miracles and
the sacraments, are expressive of this wide and comprehensive character
of the Christian religion.
It recognises the wonder and beauty of the animal body, destined to be
the scene of extraordinary spiritual triumphs in the long course of
time; and it teaches
“That none but Gods could build this house of ours,
So beautiful, vast, various, so beyond
All work of man, yet, like all work of man,
A beauty with defect—till That which knows,
And is not known, but felt thro’ what we feel
Within ourselves is highest, shall descend
On this half-deed, and shape it at the last
According to the Highest in the Highest.”
Christianity is a planetary and human religion: being the revelation of
those aspects of Godhead which are most intelligible and helpful to us
in our present stage of development. But it is more than a revelation,
it is a manifestation of some of the attributes of Godhead in the form
of humanity.
The statement that Christ and God are one, is not really a statement
concerning Christ, but a statement concerning what we understand by God.
It is useless, and in the literal sense preposterous, to explain the
known in terms of the unknown: the converse is the right method. “He
that hath seen me hath seen the Father.” Every son of man is potentially
also a son of God, but the union was deepest and completest in the
Galilean.
The ideas of incarnation and revelation are not confined to the domain
of religion; they are common to music and letters and science: in all we
recognise “a flash of the will that can,”
“All through my keys that gave their sounds to a wish of my soul,
All through my soul that praised, as the wish flowed visibly forth.”
The spirit of Beethoven is incarnate in his music; and he that hath
heard the Fifth Symphony hath heard Beethoven.
The Incarnation of the Divine Spirit in man is the central feature of
Terrestrial History. It is through man, and the highest man, that the
revelation of what is meant by Godhead must necessarily come. The
world—even the common everyday world—has accepted this, and is able to
perceive its appropriateness and truth; and the traditional song of the
angels, at the epoch of the Birth—
“Glory to God in the highest; and on earth peace, goodwill among men,”
is still heard in the land. Whenever there is war at Christmas-time it
is universally felt to be incongruous. Goodwill among men is conspicuous
in cessation of private feuds, in overladen postbags, in family reunions
and Christmas hampers and all manner of homely frivolities.
The Incarnation doctrine is the glorification of human effort, and the
sanctification of childhood and simplicity of life; but it is a pity to
reduce it to a dogma. It is well to leave something to intuitive
apprehension, and to let the life and death of Christ gradually teach
their own eloquent lesson without premature dogmatic assistance.
From that event we date our history, and the strongest believer in
immanent Godhead can admit that the life of Jesus was an explicit and
clear-voiced message of love to this planet from the Father of all.
Naturally our conception of Godhead is still only indistinct and
partial, but, so far as we are as yet able to grasp it, we must reach it
through recognition of the extent and intricacy of the Cosmos, and more
particularly through the highest type and loftiest spiritual development
of man himself.
The most essential element in Christianity is its conception of a human
God; of a God, in the first place, not apart from the Universe, not
outside it and distinct from it, but immanent in it; yet not immanent
only, but actually incarnate, incarnate in it and revealed in the
Incarnation. The nature of God is displayed in part by everything, to
those who have eyes to see, but is displayed most clearly and fully by
the highest type of existence, the highest experience to which the
process of evolution has so far opened our senses.
“’Tis the sublime of man,
Our noontide majesty, to know ourselves
Part and proportion of one wondrous whole.”
The Humanity of God, the Divinity of man, is the essence of the
Christian revelation. It was truly a manifestation of Immanuel.
The Christian idea of God is not that of a being outside the universe,
above its struggles and advances, looking on and taking no part in the
process, _solely_ exalted, beneficent, self-determined, and complete. It
is also that of a God who loves, who yearns, who suffers, who keenly
laments the rebellious and misguided activity of the free agents brought
into being by Himself as part of Himself, who enters into the storm and
conflict, and is subject to conditions as the soul of it all.
This is the truth which has been reverberating down the ages ever since;
it has been the hidden inspiration of saint, apostle, prophet, martyr,
and, in however dim and vague a form, has given hope and consolation to
the unlettered and poverty-stricken millions:—A God that could
understand, that could suffer, that could sympathise, that had felt the
extremity of human anguish, the agony of bereavement, had submitted even
to the brutal hopeless torture of the innocent, and had become
acquainted with the pangs of death—this has been the chief consolation
of the Christian religion. This is the extraordinary conception of
Godhead to which we have thus far risen. “This is My beloved Son.”
“Enough that he heard it once; we shall hear it by and by.” The
Christian God is revealed as the incarnate Spirit of humanity; or rather
the incarnate spirit of humanity is recognised as a real intrinsic part
of God. “The Kingdom of Heaven is within you.”
------------------------------------------------------------------------
XIV
INSPIRATION
_Q. 14. How may we become informed concerning things too
high for our own knowledge?_
_A._ We should strive to learn from the great teachers, the
prophets and poets and saints of the human race, and should
seek to know and to interpret their inspired writings.
* * * * *
CLAUSE XIV
People at a low stage of development are liable to think that they can
arrive at truth by their unaided judgment and insight, and that they
need not concern themselves with the thoughts and experiences of the
past. Unconscious of any inspiration themselves, they decline to believe
in the possibility of such a thing, and regard it as a fanciful notion
of unpractical and dreamy people.
Great men, on the other hand, are the fingerposts and lodestars of
humanity; it is with their aid that we steer our course, if we are wise,
and the records of their thought and inspiration are of the utmost value
to us.
This is the meaning of literature in general, and of that mass of
ancient religious literature in particular, on which hundreds of
scholars have bestowed their best energies: now translated, bound
together, and handed down to us as the Canon of Scripture, of which some
portions are the most inspired writings yet achieved by humanity. It is
impossible for us to ignore the concurrent mass of human testimony
therein recorded, the substantial and general truth of which has been
vouched for by the prophets and poets and seers of all time.
Accordingly, if we are to form worthy beliefs regarding the highest
conceptions in the Universe, we must avail ourselves of all this
testimony; discriminating and estimating its relative value in the light
of our own judgment and experience, studying such works and criticism as
are accessible to us, asking for the guidance of the Divine Spirit, and
seeking with modest and careful patience to apprehend something in the
direction of the truth.
------------------------------------------------------------------------
XV
A CREED
_Q. 15. What, then, do you reverently believe can be
deduced from a study of the records and traditions of the
past in the light of the present?_
_A._ I believe in one Infinite and Eternal Being, a guiding
and loving Father, in whom all things consist.
I believe that the Divine Nature is specially revealed to
man through Jesus Christ our Lord, who lived and taught and
suffered in Palestine 1900 years ago, and has since been
worshipped by the Christian Church as the immortal Son of
God, the Saviour of the world.
I believe that the Holy Spirit is ever ready to help us
along the Way towards Goodness and Truth; that prayer is a
means of communion between man and God; and that it is our
privilege through faithful service to enter into the Life
Eternal, the Communion of Saints, and the Peace of God.
* * * * *
CLAUSE XV
NOTES ON THE CREED
The three paragraphs correspond to the three aspects or Personifications
of Deity which have most impressed mankind,— The Creating and
Sustaining. The Sympathising and Suffering. The Regenerating and
Sanctifying. The first of the three clauses tries to indicate briefly
the cosmic, as well as the more humanly intelligible, attributes of
Deity; and to suggest an idea of creation appropriate to the doctrine of
Divine Immanence, as opposed to the anthropomorphic notion of
manufacture. The idea of evolution by guiding and controlling Purpose is
suggested, as well as the vital conception of Fatherly Love.
* * * * *
In the second paragraph, Time and Place are explicitly mentioned in
order to emphasise the historical and human aspect of the Christian
manifestation of Godhead. This aspect is essential and easy to
appreciate, though its idealisation and full interpretation are
difficult. The step, from the bare historic facts to the idealisation of
the Fourth Gospel, has been the work of the Church, in the best sense of
that word, aided by the doctrines of the Logos and of Immanence,
elaborated by Philosophy. It all hangs together, when properly grasped,
and constitutes a luminous conception; but the light thus shed upon the
nature of Deity must not blind our eyes to the simple human facts from
which it originally emanated. The clear and undoubted fact is that the
founder of the Christian religion lived on this earth a blameless life,
taught and helped the poor who heard him gladly, gathered to himself a
body of disciples with whom he left a message to mankind, and was put to
death as a criminal blasphemer, at the instigation of mistaken priests
in the defence of their own Order and privileges.
This monstrous wrong is regarded by some as having unconsciously
completed the salvation of the race; because of the consummation of
sacrifice, and because of the suffering of the innocent, which it
involved. The Jewish sacrificial system, and the priestly ceremony of
the scapegoat, seem to lead up to that idea; which was elaborated by St.
Paul with immense genius, and taught by S. Augustine.
Others attach more saving efficacy to the life, the example, and the
teachings, as recorded in the Gospels; and all agree that they are
important.
But in fact the whole is important: and at the foot of the Cross there
has been a perennial experience of relief and renovation. Sin being the
sense of imperfection, disunion, lack of harmony, the struggle among the
members that St. Paul for all time expressed;—there is usually
associated with it a sense of impotence, a recognition of the
impossibility of achieving peace and unity in one’s own person, a
feeling that aid must be forthcoming from a higher source. It is this
feeling which enables the spectacle of any noble self-sacrificing human
action to have an elevating effect, it is this which gropes after the
possibilities of the highest in human nature, it is a feeling which for
large tracts of this planet has found its highest stimulus and
completest satisfaction in the life and death of Christ.
The willingness of such a Being to share our nature, to live the life of
a peasant, and to face the horrible certainty of execution by torture,
in order personally to help those whom he was pleased to call his
brethren, is a race-asset which, however masked and overlaid with
foreign growths, yet gleams through every covering and suffuses the
details of common life with fragrance.
This conspicuously has been a redeeming, or rather a regenerating,
agency;—for by filling the soul with love and adoration and
fellow-feeling for the Highest, the old cravings have often been almost
hypnotically rendered distasteful and repellent, the bondage of sin has
been loosened from many a spirit, the lower entangled self has been
helped from the slough of despond and raised to the shores of a larger
hope, whence it can gradually attain to harmony and peace.
The invitation to the troubled soul—“Come, and find rest”—has reference,
not to relief from sin alone, but to all restlessness and lack of trust.
The Atonement removes the feeling of dislocation; it induces a tranquil
sense of security and harmony,—an assurance of union with the Divine
will.
Every form of Christianity aims at salvation for the race and for each
individual, both soul and body; but different versions differ as to the
means most efficient to this end. Varieties of Christianity can be
grouped under the symbolic names, Paul, James, Peter, and John; with the
dominating ideas of vicarious sacrifice, human effort, Church ordinance,
and loving-kindness, respectively.
In the coldest system of nomenclature these four chief varieties may be
styled, _legal_, _ethical_, _ecclesiastical_, and _emotional_,
respectively. More favourably regarded, the dominating ideas may be
classified thus:—
1. Faith in a divine scheme of redemption.
2. Simple life, social service, honesty, and virtue.
3. Spiritual sustenance by utilisation of means of
grace.
4. Obedience, unworldliness, trust, and love.
With the treatment of these great themes, sectarian differences begin:
differences which seem beyond our power to reconcile. We need not dwell
on the differences, we would rather emphasise the mass of agreement.
Probably there is an element of truth in every view that has long been
held and found helpful by human beings, however overlaid with
superstition it may in some cases have become; and probably also the
truth is far from exhausted by any one estimate of the essential feature
of a Life which most of us can agree to recognise as a revelation of the
high-water-mark of manhood, and a manifestation of the human attributes
of God.
None of the above partially overlapping subdivisions of Christianity
equals in importance the overshadowing and dominating theory emphasised
in the above creed: namely, the idea of a veritable incarnation of
Divine Spirit—a visible manifestation of Deity immanent in humanity. The
facts of the life, testified to by witnesses and idealised by
philosophers and saints, have been transmitted down the centuries by a
continuous Church; though with a mingling of superstition and error.
At present the process of interpretation has been accompanied by a sad
amount of discord and hostility, to the scandal of the Church; but the
future of religion shall not always be endangered by suspicion and
intolerance and narrowness among professed disciples of truth. There
must come a time when first a nation, and afterwards the civilised
world, shall awake and glory in the light of the risen sun:—
“—A sun but dimly seen
Here, till the mortal morning mists of earth
Fade in the noon of heaven, when creed and race
Shall bear false witness, each of each, no more,
But find their limits by that larger light,
And overstep them, moving easily
Thro’ after-ages in the love of Truth,
The truth of Love.”
The emphasis laid by the above explanation on the conception of the
human nature incorporated into Godhead, is appropriate to this country
and to the Western World generally; but we thereby imply no abuse of the
religions of the East, in their proper place, any more than of the
religions of other planets. Silence concerning them is not
disrespectful. It is not to be supposed that any one world has a
monopoly of the Grace of God; nor does it exhaust every plan of
salvation. In estimating the value of another dispensation, or of any
ill-understood religion (and no one can perfectly understand and
appreciate more than one religion, if that, to the full), the old test
is the only valid one: Do men gather grapes of thorns or figs of
thistles?
* * * * *
The third paragraph speaks of our progress along the Way of Truth to
goodness and beauty of Life, and of the assistance constantly vouchsafed
to our own efforts in that direction. It is not by our own efforts alone
that we can succeed, for we cannot tell what lies before us, and we lack
wisdom to foresee the consequences of alternative courses of action,—one
of which nevertheless we instinctively feel to be right. Acts of
self-will, and fanatical determination, and impatience, may operate in
the wrong direction altogether; and effort so expended may be worse than
wasted. But if we submit ourselves wholly to a beneficent Power, and
seek not our own ends but the ends of the Guiding Spirit of all things,
we shall obtain peace in ourselves, and may hope to be used for purposes
beyond what we can ask or think. This kind of service is what, in its
several degrees, will be recognised by the Master as “faithful”; and it
is by being faithful in a few things that hereafter we shall be found
worthy of many things, and shall enter into the joy of our Lord.
By the Holy Spirit is meant the living and immanent Deity at work in the
consciousness and experience of mankind,—the guider of human history,
the comforter of human sorrow, the revealer of truth, the inspirer of
faith and hope and love, the producer of life and joy and beauty, the
sustainer and enricher of existence, the Impersonation of the Grace of
God.
This mighty theme has been treated, in an initial manner, in connexion
with Clause XIII.
Supplementary questions will be asked concerning other terms in the
third paragraph; but as to the phrase with which the Creed concludes—the
Peace of God,—its meaning, we are well assured, surpasses understanding,
and can be felt only by experience; hence no supplementary question is
asked concerning that phrase.
------------------------------------------------------------------------
XVI
THE LIFE ETERNAL
_Q. 16. What do you mean by the Life Eternal?_
_A._ I mean that, whereas our terrestrial existence is
temporary, our real existence continues without ceasing, in
either a higher or a lower form, according to our use of
opportunities and means of grace; and that the fulness of
Life ultimately attainable represents a growing perfection
at present inconceivable by us.
* * * * *
CLAUSE XVI
Continuity of existence, without break or interruption, is the
fundamental idea that needs inculcation, not only among children but
among ignorant people generally. And the survival, from savage times, of
an inclination to associate a full measure of departed personality with
the discarded and decomposing bodily remnant,—under the impression that
it will awake and live again at some future day,—should be steadily
discouraged. The idea of bodily resurrection, in this physical sense, is
responsible for much superstition and for some ecclesiastical abuses.
A nearer approach to the truth may be expressed thus:—
Terrestrial existence is dependent for its continuance on a certain
arrangement of material particles belonging to the earth, which are
gradually collected and built up into the complex and constantly
changing structure called a body. The correspondence or connection
between matter and spirit, as thus exhibited, is common to every form of
life in some degree, and is probably a symbol or sample of something
permanently true; so that a double aspect of every fundamental existence
is likely always to continue. But identity of person in no way depends
upon identity of particles: the particles are frequently changed and the
old ones discarded.
The term “body” should be explained and emphasised, as connoting
anything which is able to manifest feelings, emotions, and thoughts, and
at the same time to operate efficiently on its environment. The
temporary character of the present human body should be admitted for
purposes of religion; it usefully and truthfully displays the incarnate
part of us during the brief episode of terrestrial life, and when it has
served its turn it is left behind, its particles being discarded and
dispersed. Hereafter—we are taught—an equally efficient vehicle of
manifestation, similarly appropriate to our new environment, will not be
lacking; this at present unknown and hypothetical entity is spoken of as
“a spiritual body,” and represents the serious idea underlying crude
popular notions about bodily resurrection.
The _ego_ has been likened to a ripple raised by wind upon water,
displaying in visible form the motion and influence of the operating
breath, without being permanently differentiated from the vast whole, of
which each ripple is a temporarily individualised portion:
individualised, yet not isolated from others, but connected with them by
the ocean, of whose immensity it may be supposed for poetic purposes
gradually to become aware:—
“But that one ripple on the boundless deep
Feels that the deep is boundless, and itself
For ever changing form, but evermore
One with the boundless motion of the deep.”
There is much to be said for some form of doctrine of a common
psychological basis or union of minds—some kind of Anima Mundi, some
World-Mind, of which we are all fragments, and to which all knowledge is
in a manner accessible; but the analogy of ocean ripples or icebergs
need not be pressed to support the idea of a cessation of individual
existence, when a given ripple or a given iceberg subsides. All
analogies fail at some point. The ocean analogy happens to suggest
indistinguishable absorption, or Nirvana, but others do not. The parts
of a jelly are linked together and vibrate as a whole, but each little
sac of fluid is partitioned off as an individual entity; in touch with
all the rest, but with a texture and a colour of its own.
Continued personality, persistent individual existence, cannot be
predicated of things which do not possess personality or individuality
or character: but, to things which do possess these attributes,
continuity and persistence not only may, but must, apply; unless we are
to suppose that actual existence suddenly ceases. There must be a
conservation of character; notwithstanding the admitted return of the
individual to a central store or larger self, from which a portion was
differentiated and individualised for the brief period during which the
planet performs some seventy of its innumerable journeys round the sun.
Absorption in original source may mask, but need not destroy, identity.
Even so a villager, picked out as a recruit and sent to the seat of war,
may serve his country, may gain experience, acquire a soul and a width
of horizon such as he had not dreamt of; and when he returns, after the
war is over, may be merged as before in his native village. But the
village is the richer for his presence, and his individuality or
personality is not really lost; though to the eye of the world, which
has no further need for it, it has practically ceased to be.
The character and experience gained by us during our brief association
with the matter of this planet, become our possession henceforth for
ever. We cannot shake ourselves free of them, even if we would: the
enlargement of ideas, the growth in knowledge, the acquisition of
friendships, the skill and power and serviceableness attained by us
through this strange experience of incarnation, all persist as part and
parcel of our larger self; and so do the memories of failure, of shame,
of cruelty, of sin, which we have acquired here. To glory in these last
things is damnation: the best that they can bring to us is pain and
undying remorse—their worm dieth not and the fire is not quenched. There
is no way out, save by the way of mercy and grace; whereby we are
assured that at last, in the long last, we may ultimately attain to
pardon and peace.
The class of things which is certainly not persistent, but must
indubitably be left behind us for ever, is the weird collection of
treasures for which most of us work so hard: scorning delights and
living laborious days for their acquisition.
In this blind and mistaken struggle—a struggle which in the present
condition of society seems so unavoidable, even so meritorious, but
which in a reformed society will be looked back upon as at something
akin to lunacy—we do not even make to ourselves friends of the mammon of
unrighteousness. Its mottoes are “each for himself” and “væ victis.”
Fortunately very few of the human race wholly succumb to this
temptation; nearly all reserve great regions of their lives where
kindness and friendliness and affection reign, and try to check the evil
results of their worser or self-directed efforts by charitable doles.
In a more ideal state of society there would be no need either of the
poison or of its antidote.
To bring about such an ideal state of society is the end and aim of
Politics, and of all movements for social reform. Efforts in these
directions are the most serious things in life, and may be the most
fruitful in vital results: since few individuals are strong enough
to withstand the pressure and tendency of their social surroundings.
Only a few can rise superior to them, only a few sink far beneath
them; the majority drift with the crowd and become—too many at
present—irretrievably injured by the base and ugly conditions among
which their lives are cast.
At present, for the majority of Englishmen, life is liable to be
damaging and deleterious: initial weakness of character, so far from
being strengthened and helped by the combined force of society, is
hindered and enfeebled thereby,—a disastrous and disquieting condition
of things. But when the efforts of self-sacrificing and laborious
statesmen, Ministers in the highest sense (Mark x. 43),—when these
efforts at cultivation bear fruit,—then, notwithstanding individual
lapses here and there, society at large will be indistinguishable from a
human branch of the Communion of Saints. Then will feeble impulses
towards virtue be fostered and encouraged; the bruised reed will no
longer be broken and trampled in the mire.
The Life Eternal in its fullest sense must be entered upon here and now.
The emphasis is on the word _Life_, without reference to time. “I am
come that ye might have Life.” Life of a far higher kind than any we yet
know is attainable by the human race on this planet. It rests largely
with ourselves. The outlook was never brighter than it is to-day; many
workers and thinkers are making ready the way for a Second Advent,—a
reincarnation of the Logos in the heart of all men; the heralds are
already attuning their songs for a reign of brotherly love; already
there are “signs of his coming and sounds of his feet”; and upon our
terrestrial activity the date of this Advent depends.
------------------------------------------------------------------------
XVII
THE COMMUNION OF SAINTS
_Q. 17. What is the significance of the “Communion of
Saints”?_
_A._ Higher and holier beings must possess, in fuller
fruition, those privileges of communion which are already
foreshadowed by our own faculties of language, of sympathy,
and of mutual aid; and as we find that man’s power of
friendly help is not confined to his fellows, but extends to
other animals, so may we conceive ourselves part of a mighty
Fellowship of love and service.
* * * * *
CLAUSE XVII
Here is opened up a great subject on which much remains to be
discovered. It is probable that the action of the Deity throughout the
Universe is always conducted through intermediaries and agents. In all
cases that we can examine, it is so; and this is one of the many
meanings of “Immanence.”
Humanity is the most prominent, to us, among Divine agencies, and though
it is probably only an infinitesimal fraction of the whole, yet it can
be studied as a sample. Experience shows us that human beings have
feelings of sympathy, pity, and love, and can be moved to act in certain
ways by persistent urging and by definite requests. There is no reason
to suppose that this faculty of hearing and answering is limited to our
own comparatively lowly stage of existence. Man may be regarded as a
germ or indication of far more powerful agencies, of which at present we
know very little.
The faculty of communion familiarly possessed by man is not likely to be
exhaustive of all possible methods of mental and spiritual intercourse;
and, in the undeveloped power of telepathy, we have an indication of a
mode apparently not dependent on the machinery of physical processes,
and not necessarily limited to intelligences inhabiting the surface of a
planet. Why associate mind only with the surface of a mass of matter?
Enthusiasts hope some day to be able to communicate with people on Mars,
but there may be intelligences far more accessible to us than those
remote and hypothetical denizens of another world. The immanent Spirit
of nature is likely to individualise and personify itself in ways
mysterious and unknown: all manner of possibilities lie open to our
study and examination; and—until we have scrutinised the evidence, and
thought long and deeply on the subject—our negative opinion, based upon
long habit and tradition, must not be allowed undue weight. It must be
remembered that the above is speculation, not knowledge; yet something
like it has received the sanction of great philosophers. Here is an
exclamation of Hegel:—
“We do not mean to be behind; our watchword shall be Reason and Freedom,
and our rallying ground the Invisible Church.”
So far our eyes are open to perceive only the assiduous operations of
man; and any supposed influence of other agencies we regard with
suspicion and mistrust. Some are inclined to think that man is solitary
in the universe, the highest of created things; without equal, without
superior, without companionship; alone with his indomitable soul amid
scenes of unspeakable grandeur and awe; alone with his brethren in a
universe wherein no spark of feeling, no gleam of intelligence, can be
aroused by his unuttered longings, no echo of sympathy can respond to
his bewildered need.
Yet that is not the feeling which arises during spells of lonely
communion with nature, on rock or sea or trackless waste. At these
moments comes a sense of Presence, such as Wordsworth felt at Tintern,
or Byron when he wrote:
“Then stirs the feeling infinite, so felt
In solitude, where we are _least_ alone.”
Until our senses are opened more widely, scepticism concerning spiritual
beings, as intermediate links with absolute Deity, may be our safest
attitude, for ignorance is better than superstition; but the seers of
the human race have surmised that as denizens of a higher universe we
are far from lonely, that it is only our limited perception that is at
fault, and that to clearer eyes the whole of nature is transfused with
spirit: ἡ φυχὴ τῷ ὅλῳ μέμιϰται,
“Whose dwelling is the light of setting suns,
And the round ocean and the living air,
And the blue sky, and in the mind of man.”
------------------------------------------------------------------------
XVIII
MYSTIC COMMUNION OR PRAYER
_Q. 18. What do you understand by prayer?_
_A._ I understand that when our spirits are attuned to the
Spirit of Righteousness, our hopes and aspirations exert an
influence far beyond their conscious range, and in a true
sense bring us into communion with our Heavenly Father. This
power of filial communion is called prayer; it is an
attitude of mingled worship and supplication; we offer
petitions in a spirit of trust and submission, and endeavour
to realise the Divine attributes, with the help and example
of Christ.
* * * * *
CLAUSE XVIII
In prayer we come into close communion with a Higher than we know, and
seek to contemplate Divine perfection. Its climax and consummation is
attained when we realise the universal Permeance, the entire Goodness,
and the Fatherly Love, of the Divine Being. Through prayer we admit our
dependence on a Higher Power, for existence and health and everything we
possess; we are encouraged to ask for whatever we need, as children ask
parents; and we inevitably cry for mercy and comfort in times of
tribulation and anguish.
The spirit of simple supplication may desire chiefly—
1. Insight and receptiveness to truth and knowledge.
2. Help and guidance in the practical management of
life.
3. Ability and willingness to follow the light
whithersoever it leads.
But provided we ask in a right spirit, it is not necessary to be
specially careful concerning the kind of things asked for; nor need we
in all cases attempt to decide how far their attainment is possible or
not. In such matters we may admit our ignorance. What is important is
that we should apply our own efforts towards the fulfilment of our
petition, and not be satisfied with wishes alone. Everything
accomplished has to be done by actual work and activity of some kind,
and it is unreasonable to expect the rest of the universe to take
trouble on our behalf while we ourselves are supine. Certain material
means are within our control: these should be fully employed, in the
light of the best knowledge of the time.
The highest type of prayer has for its object not any material benefit,
beyond those necessary for our activity and usefulness, but the
enlightenment and amendment of our wills, the elevation of all humanity,
and the coming of the Kingdom.
------------------------------------------------------------------------
XIX
THE LORD’S PRAYER
_Q._ _Rehearse the prayer taught us by Jesus._
_A._
OUR FATHER WHICH ART IN HEAVEN,
HALLOWED BE THY NAME.
THY KINGDOM COME.
THY WILL BE DONE IN EARTH, AS IT IS IN HEAVEN.
GIVE US THIS DAY OUR DAILY BREAD.
AND FORGIVE US OUR TRESPASSES,
AS WE FORGIVE THEM THAT TRESPASS AGAINST US.
AND LEAD US NOT INTO TEMPTATION; BUT DELIVER US FROM EVIL:
FOR THINE IS THE KINGDOM,
AND THE POWER,
AND THE GLORY,
FOR EVER.
* * * * *
CLAUSE XIX
_Q. 19. Explain the purport of this prayer._
_A._ We first attune our spirit to consciousness of the
Divine Fatherhood; trying to realise His infinite holiness
as well as His loving-kindness, desiring that everything
alien to His will should cease in our hearts and in the
world, and longing for the establishment of the Kingdom of
Heaven. Then we ask for the supply of the ordinary needs
of existence, and for the forgiveness of our sins and
shortcomings as we pardon those who have hurt us. We pray
to be kept from evil influences, and to be protected when
they attack us. Finally, we repose in the might, majesty,
and dominion of the Eternal Goodness.
------------------------------------------------------------------------
XX
THE KINGDOM OF HEAVEN
_Q. 20. What is meant by the Kingdom of Heaven?_
_A._ The Kingdom of Heaven is the central feature of
practical Christianity. It represents a harmonious condition
in which the Divine Will is perfectly obeyed; it signifies
the highest state of existence, both individual and social,
which we can conceive. Our whole effort should, directly or
indirectly, make ready its way,—in our hearts, in our lives,
and in the lives of others. It is the ideal state of society
towards which Reformers are striving; it is the ideal of
conscious existence towards which Saints aim.
* * * * *
CLAUSE XX
This mighty ideal has many aspects. It has been typified as the pearl of
great price, for which all other possessions may well be sacrificed: in
germ it is as leaven, or as growing seed. It will come sooner than is
expected, though for a time longer there must be tares among the wheat:
for a time longer there shall be last and first, and a striving to be
greatest, and a laying up of earthly treasure, and wars and divisions;
but only for a time,—the spirit of service is growing, and the childlike
spirit will overcome:
“Fear not, little flock; for it is your Father’s good pleasure to give
you the Kingdom.”
When realised, it will conduce to universal love and brotherhood; it is
the reign of Christ’s spirit in the hearts of all men; it is accordingly
spoken of as the second Advent, and its herald song is still, Peace on
earth, goodwill among men. Wherever perfect love and willing service
exist, there already is the Kingdom.
We have to realise that the Will of God is to be done on earth, that the
Kingdom of Heaven is to be a present Kingdom, here and now, not
relegated indefinitely to the future. Our life is not in the future, but
in the present, and it will always be in the present: it is in our life
that we have to apply our beliefs, utilise our talents, and bring forth
fruit. The Kingdom of Heaven is not only at hand, it is potentially in
our midst, and may be actually within us. These are its two chief
aspects, the social, and the individual. The ideal is to be made real,
in each and in all: nothing is too good to be true: each soul is to
attain its highest aim: the world is to be transfigured and transformed.
The above formula must not be supposed to exhaust the meaning of the
great Phrase, which many parables have still only partially explained,
but it is a part of its meaning. And the strange thing is that the
world, with all its competition, wrestling and contending amid unheeded
calls to order, is really working towards that goal. No other ending is
possible in the long run, though it has been long delayed. It is the
condition towards which the whole of humanity, each individual man, as
well as the race, is blindly and unconsciously struggling;
“Their prejudice and fears and cares and doubts
All with a touch of nobleness; despite
Their error, upward tending all, though weak,
Like plants in mines which never saw the sun,
But dream of him and guess where he may be,
And do their best to climb and get to him.”
The daily toil, in city office, in factory, in ship, in mine, in home,
is really a struggle for Life, for freedom, for joy, for something wider
and better than we at present know, for pleasures that satisfy and do
not pall. We needs must love the highest when we see it, but as yet we
do not see it: so we are working in the dark, and the best of us try
hard to do our duty. The end is unrecognised, the means may be mistaken,
but the energy is there; and the race as well as the individual is
instinctively working out its destiny;—thwarting itself constantly by
misdirected endeavour, yet constantly striving for self-development and
enlargement, for progress and happiness. And this is true even when the
main idea of enlargement is the amassing of money in unwieldy heaps,
when happiness is sought in an exaltation of imagination by deleterious
drugs, or when progress is thought to consist in the slaughter and
impoverishment of opponents who might be our auxiliaries and allies.
If our vision could be cleared, and the aim of human effort could be
changed, the earth would put on a new complexion; we should no longer be
tempted to think of humanity as of an ancient and effete and played-out
product of evolution,—we the latest-born and most youthful of all the
creatures on the planet,—but should regard everything with the eye of
hope, as of one new born, with senses quickened to perceive joys and
beauties hitherto undreamt of.
That is the meaning of Regeneration or new birth: it must be like an
awakening out of trance. At present we are as if subject to a dream
illusion, in a slumber which we are unable to throw off. Revelation
after revelation has come to us, but our senses are deadened and we will
not hear, our hands are full of clay, we have no grasp for ideals, we
are mistaking appearance for reality. But the time for awakening must be
drawing nigh—the time when again it may be said: “The people that walked
in darkness have seen a great light: they that dwell in the land of the
shadow of death, upon them hath the light shined.”
Meanwhile our seers depict man’s half-hoping half-despairing attitude,
not so much as a striving, as a waiting:—the striving is obvious, but
the unconscious waiting is what they detect—waiting as it were for the
arrival of a new sense, a new perception of the value of life:—
“And we, the poor earth’s dying race, and yet
No phantoms, watching from a phantom shore
Await the last and largest sense to make
The phantom walls of this illusion fade,
And show us that the world is wholly fair.”
------------------------------------------------------------------------
THE CLAUSES OF THE CATECHISM REPEATED
------------------------------------------------------------------------
THE CATECHISM
_Q. 1. What are you?_
_A._ I am a being alive and conscious upon this earth, a descendant of
ancestors who rose by gradual processes from lower forms of animal life,
and with struggle and suffering became man.
_Q. 2. What, then, may be meant by the Fall of man?_
_A._ At a certain stage of development man became conscious of a
difference between right and wrong, so that thereafter, when his actions
fell below a normal standard of conduct, he felt ashamed and sinful. He
thus lost his animal innocency, and entered on a long period of human
effort and failure; nevertheless, the consciousness of degradation
marked a rise in the scale of existence.
_Q. 3. What is the distinctive character of manhood?_
_A._ The distinctive character of man is that he has a sense of
responsibility for his acts, having acquired the power of choosing
between good and evil, with freedom to obey one motive rather than
another. Creatures far below the human level are irresponsible; they
feel no shame and suffer no remorse; they are said to have no
conscience.
_Q. 4. What is the duty of man?_
_A._ To assist his fellows, to develop his own higher self, to strive
towards good in every way open to his powers, and generally to seek to
know the laws of Nature and to obey the will of God; in whose service
alone can be found that harmonious exercise of the faculties which is
identical with perfect freedom.
_Q. 5. What is meant by good and evil?_
_A._ Good is that which promotes development, and is in harmony with the
will of God. It is akin to health and beauty and happiness.
Evil is that which retards or frustrates development, and injures some
part of the universe. It is akin to disease and ugliness and misery.
_Q. 6. How does man know good from evil?_
_A._ His own nature, when uncorrupted by greed, is sufficiently in
harmony with the rest of the universe to enable him to be well aware in
general of what is a help or a hindrance to the guiding Spirit, of which
he himself is a real and effective portion.
_Q. 7. How comes it that evil exists?_
_A._ Evil is not an absolute thing, but has reference to a standard of
attainment. The possibility of evil is the necessary consequence of a
rise in the scale of moral existence; just as an organism whose normal
temperature is far above “absolute zero” is necessarily liable to
damaging and deadly cold. But cold is not in itself a positive or
created thing.
_Q. 8. What is sin?_
_A._ Sin is the deliberate and wilful act of a free agent who sees the
better and chooses the worse, and thereby acts injuriously to himself
and others. The root sin is selfishness, whereby needless trouble and
pain are inflicted on others; when fully developed it involves moral
suicide.
_Q. 9. Are there beings lower in the scale of existence than man?_
_A._ Yes, multitudes. In every part of the earth where life is possible,
there we find it developed. Life exists in every variety of animal, in
earth and air and sea, and in every species of plant.
_Q. 10. Are there any beings higher in the scale of existence than
man?_
_A._ Man is the highest of the dwellers on the planet earth, but the
earth is only one of many planets warmed by the sun, and the sun is only
one of a myriad of similar suns, which are so far off that we barely see
them and group them indiscriminately as “stars.” We may reasonably
conjecture that in some of the innumerable worlds circling round those
distant suns there must be beings far higher in the scale of existence
than ourselves; indeed, we have no knowledge which enables us to assert
the absence of intelligence anywhere.
_Q. 11. What caused and what maintains existence?_
_A._ Of our own knowledge we are unable to realise the meaning of
origination or of maintenance; all that we ourselves can accomplish in
the physical world is to move things into desired positions, and leave
them to act on each other. Nevertheless our effective movements are
inspired by thought, and so we conceive that Intelligence is immanent in
all the processes of nature; for they are not random and purposeless,
but organised and beautiful.
_Q. 12. What is to be said of man’s higher faculties?_
_A._ The faculties and achievements of the highest among mankind—in Art,
in Science, in Philosophy, and in Religion—are not explicable as an
outcome of a struggle for existence. Something more than mere life is
possessed by us—something represented by the words “mind” and “soul” and
“spirit.” On one side we are members of the animal kingdom; on another
we are associates in a loftier type of existence, and are linked with
the Divine.
_Q. 13. Is man helped in his struggle upward?_
_A._ There is a Power in the Universe vastly beyond our comprehension;
and we trust and believe that it is a Good and Loving Power, able and
willing to help us and all creatures, and to guide us wisely, without
detriment to our incipient freedom. This Loving-kindness continually
surrounds us; in it we live and have our real being; it is the
mainspring of joy and love and beauty, and we call it the Grace of God.
It sustains and enriches all worlds, and may take a multiplicity of
forms, but it was specially manifested to dwellers on this planet in the
Life of Jesus Christ, through whose spirit and living influence the race
of man may hope to rise to heights at present inaccessible.
_Q. 14. How may we become informed concerning things too high for our
own knowledge?_
_A._ We should strive to learn from the great teachers, the prophets and
poets and saints of the human race, and should seek to know and to
interpret their inspired writings.
_Q. 15. What, then, do you reverently believe can be deduced from a
study of the records and traditions of the past in the light of the
present?_
_A._ I believe in one Infinite and Eternal Being, a guiding and loving
Father, in whom all things consist.
I believe that the Divine Nature is specially revealed to man through
Jesus Christ our Lord, who lived and taught and suffered in Palestine
1900 years ago, and has since been worshipped by the Christian Church as
the immortal Son of God, the Saviour of the world.
I believe that the Holy Spirit is ever ready to help us along the Way
towards Goodness and Truth; that prayer is a means of communion between
man and God; and that it is our privilege through faithful service to
enter into the Life Eternal, the Communion of Saints, and the Peace of
God.
_Q. 16. What do you mean by the Life Eternal?_
_A._ I mean that whereas our terrestrial existence is temporary, our
real existence continues without ceasing, in either a higher or a lower
form, according to our use of opportunities and means of grace; and that
the fulness of Life ultimately attainable represents a growing
perfection at present inconceivable by us.
_Q. 17. What is the significance of “the Communion of Saints”?_
_A._ Higher and holier beings must possess, in fuller fruition, those
privileges of communion which are already foreshadowed by our own
faculties of language, of sympathy, and of mutual aid; and as we know
that man’s power of friendly help is not confined to his fellows, but
extends to other animals, so may we conceive ourselves part of a mighty
Fellowship of love and service.
_Q. 18. What do you understand by prayer?_
_A._ I understand that when our spirits are attuned to the Spirit of
Righteousness, our hopes and aspirations exert an influence far beyond
their conscious range, and in a true sense bring us into communion with
our Heavenly Father. This power of filial communion is called prayer; it
is an attitude of mingled worship and supplication; we offer petitions
in a spirit of trust and submission, and endeavour to realise the Divine
attributes, with the help and example of Christ.
_Q. Rehearse the prayer taught us by Jesus._
_A._ Our Father, etc.
_Q. 19. Explain the clauses of this prayer._
_A._ We first attune our spirit to consciousness of the Divine
Fatherhood; trying to realise His infinite holiness as well as His
loving-kindness, desiring that everything alien to His will should cease
in our hearts and in the world, and longing for the establishment of the
Kingdom of Heaven. Then we ask for the supply of the ordinary needs of
existence, and for the forgiveness of our sins and shortcomings as we
pardon those who have hurt us. We pray to be kept from evil influences,
and to be protected when they attack us. Finally, we repose in the
might, majesty, and dominion of the Eternal Goodness.
_Q. 20. What is meant by the Kingdom of Heaven?_
_A._ The Kingdom of Heaven is the central feature of practical
Christianity. It represents a harmonious condition in which the Divine
Will is perfectly obeyed; it signifies the highest state of existence,
both individual and social, which we can conceive. Our whole effort
should, directly or indirectly, make ready its way,—in our hearts, in
our lives, and in the lives of others. It is the ideal state of society
towards which Reformers are striving; it is the ideal of conscious
existence towards which Saints aim.
------------------------------------------------------------------------
_Printed by_
MORRISON & GIBB LIMITED
_Edinburgh_
------------------------------------------------------------------------
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A GLOSSARY OF TERMS USED IN ENGLISH ARCHITECTURE. Illustrated. _Second
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=Auden (T.)=, M.A., F.S.A. See Ancient Cities.
=Aurelius (Marcus) and Epictetus.= WORDS OF THE ANCIENT WISE: Thoughts
from. Edited by W. H. D. ROUSE, M.A., Litt.D. _Fcap. 8vo._ 3_s._
6_d._ _net._ See also Standard Library.
=Austen (Jane).= See Little Library and Standard Library.
=Bacon (Francis).= See Little Library and Standard Library.
=Baden-Powell (R. S. S.)=, Major-General. THE DOWNFALL OF PREMPEH. A
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THE MATABELE CAMPAIGN, 1896. With nearly 100 Illustrations. _Fourth
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=Bailey (J. C.)=, M.A. See Cowper.
=Baker (W. G.)=, M.A. See Junior Examination Series.
=Baker (Julian L.)=, F.I.C., F.C.S. See Books on Business.
=Balfour (Graham).= THE LIFE OF ROBERT LOUIS STEVENSON. _Second Edition.
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=Ballard (A.)=, B.A., LL.B. See Antiquary’s Books.
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THE TRAGEDY OF THE CÆSARS. With numerous Illustrations from Busts, Gems,
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OLD ENGLISH FAIRY TALES. With numerous Illustrations by F. D. BEDFORD.
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OLD COUNTRY LIFE. With 67 Illustrations. _Fifth Edition._ _Large Cr.
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STRANGE SURVIVALS AND SUPERSTITIONS. _Third Edition._ _Cr. 8vo._ 2_s._
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YORKSHIRE ODDITIES AND STRANGE EVENTS. _New and Revised Edition._ _Cr.
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=Barker (Aldred F.).= See Textbooks of Technology.
=Barker (E.)=, M.A. (Late) Fellow of Merton College, Oxford. THE
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_net_.
=Barnes (W. E.)=, D.D. See Churchman’s Bible.
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=Batten (Loring W.)=, Ph.D., S.T.D. THE HEBREW PROPHET. _Cr. 8vo._
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=Beckford (Peter).= THOUGHTS ON HUNTING. Edited by J. OTHO PAGET, and
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=Beckford (William).= See Little Library.
=Beeching (H. C.)=, M.A., Canon of Westminster. See Library of Devotion.
=Begbie (Harold).= MASTER WORKERS. Illustrated. _Demy 8vo._ 7_s._
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=Behmen (Jacob).= DIALOGUES ON THE SUPERSENSUAL LIFE. Edited by BERNARD
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=Belloc (Hilaire)=, M.P. PARIS. _Second Edition._ With Maps and
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HILLS AND THE SEA. _Second Edition._ _Crown 8vo._ 6_s._
=Bellot (H. H. L.)=, M.A. THE INNER AND MIDDLE TEMPLE. With numerous
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=Benson (Archbishop).= GOD’S BOARD: Communion Addresses. _Fcap. 8vo._
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=Benson (A. C.)=, M.A. See Oxford Biographies.
=Benson (R. M.).= THE WAY OF HOLINESS: a Devotional Commentary on the
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=Bernard (E. R.)=, M.A., Canon of Salisbury. THE ENGLISH SUNDAY. _Fcap.
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=Bertouch (Baroness de).= THE LIFE OF FATHER IGNATIUS. Illustrated.
_Demy 8vo._ 10_s._ 6_d._ _net_.
=Beruete (A. de).= See Classics of Art.
=Betham-Edwards (M.).= HOME LIFE IN FRANCE. Illustrated. _Fourth and
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A Colonial Edition is also published.
=Bethune-Baker (J. F.)=, M.A. See Handbooks of Theology.
=Bidez (M.).= See Byzantine Texts.
=Biggs (C. R. D.)=, D.D. See Churchman’s Bible.
=Bindley (T. Herbert)=, B.D. THE OECUMENICAL DOCUMENTS OF THE FAITH.
With Introductions and Notes. _Second Edition._ _Cr. 8vo._ 6_s._
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=Binns (H. B.).= THE LIFE OF WALT WHITMAN. Illustrated. _Demy 8vo._
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=Binyon (Lawrence).= THE DEATH OF ADAM; AND OTHER POEMS. _Cr. 8vo._
3_s._ 6_d._ _net_. See also W. Blake.
=Birnstingl (Ethel).= See Little Books on Art.
=Blackmantle (Bernard).= See I.P.L.
=Blair (Robert).= See I.P.L.
=Blake (William).= THE LETTERS OF WILLIAM BLAKE, TOGETHER WITH A LIFE BY
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ILLUSTRATIONS OF THE BOOK OF JOB. With a General Introduction by
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Little Library.
=Blaxland (B.)=, M.A. See Library of Devotion.
=Bloom (J. Harvey)=, M.A. SHAKESPEARE’S GARDEN. Illustrated. _Fcap.
8vo._ 3_s._ 6_d._; _leather_, 4_s._ 6_d._ _net_. See also
Antiquary’s Books.
=Blouet (Henri).= See Beginner’s Books.
=Boardman (T. H.)=, M.A. See Textbooks of Science.
=Bodley (J. E. C.)=, Author of ‘France.’ THE CORONATION OF EDWARD VII.
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=Body (George)=, D.D. THE SOUL’S PILGRIMAGE: Devotional Readings from
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2_s._ 6_d._
=Bona (Cardinal).= See Library of Devotion.
=Boon (F. C.).= See Commercial Series.
=Borrow (George).= See Little Library.
=Bos (J. Ritzema).= AGRICULTURAL ZOOLOGY. Translated by J. R. AINSWORTH
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3_s._ 6_d._
=Botting (C. G.)=, B.A. EASY GREEK EXERCISES. _Cr. 8vo._ 2_s._ See
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=Boulton (William B.).= THOMAS GAINSBOROUGH. With 40 Illustrations.
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SIR JOSHUA REYNOLDS, P.R.A. With 49 Illustrations. _Demy 8vo._ 7_s._
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=Boyd-Carpenter (Margaret).= THE CHILD IN ART. Illustrated. _Second
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=Boyle (W.).= CHRISTMAS AT THE ZOO. With Verses by W. BOYLE and 24
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=Brabant (F. G.)=, M.A. See Little Guides.
=Bradley (A. G.).= ROUND ABOUT WILTSHIRE. With 30 Illustrations of which
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=Bradley (J. W.).= See Little Books on Art.
=Braid (James) and Others.= GREAT GOLFERS IN THE MAKING. By Thirty-Four
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=Brailsford (H. N.).= MACEDONIA: ITS RACES AND ITS FUTURE. Illustrated.
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=Brodrick (Mary)= and =Morton (Anderson)=. A CONCISE HANDBOOK OF
EGYPTIAN ARCHÆOLOGY. Illustrated. _Cr. 8vo._ 3_s._ 6_d._
=Brooks (E. E.)=, B.Sc. See Textbooks of Technology.
=Brooks (E. W.).= See Byzantine Texts.
=Brown (P. H.)=, LL.D., Fraser Professor of Ancient (Scottish) History
at the University of Edinburgh. SCOTLAND IN THE TIME OF QUEEN MARY.
_Demy 8vo._ 7_s._ 6_d._ _net_.
=Brown (S. E.)=, M.A., Camb., B.A., B.Sc., London; Senior Science Master
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_Cr. 4to._ 1_s._ 6_d._ _net_.
=Browne (Sir Thomas).= See Standard Library.
=Brownell (C. L.).= THE HEART OF JAPAN. Illustrated. _Third Edition._
_Cr. 8vo._ 6_s._; _also Demy 8vo._ 6_d._
=Browning (Robert).= See Little Library.
=Buckland (Francis T.).= CURIOSITIES OF NATURAL HISTORY. Illustrated by
H. B. NEILSON. _Cr. 8vo._ 3_s._ 6_d._
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KINGS IN BABYLON. A Drama. _Crown 8vo._ 1_s._ _net_.
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=Budge (E. A. Wallis).= THE GODS OF THE EGYPTIANS. With over 100
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=Buisson (J. C. Du)=, D.D. See Churchman’s Bible.
=Buist (H. Massac).= THE MOTOR YEAR BOOK AND AUTOMOBILISTS’ ANNUAL FOR
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=Bull (Paul)=, Army Chaplain. GOD AND OUR SOLDIERS. _Second Edition._
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=Burgess (Gelett).= GOOPS AND HOW TO BE THEM. Illustrated. _Small 4to._
6_s._
=Burke (Edmund).= See Standard Library.
=Burn (A. E.)=, D.D., Rector of Handsworth and Prebendary of Lichfield.
See Handbooks of Theology.
=Burn (J. H.)=, B.D. THE CHURCHMAN’S TREASURY OF SONG. Selected and
Edited by. _Fcap 8vo._ 3_s._ 6_d._ _net_. See also Library of
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=Burnand (Sir F. C.).= RECORDS AND REMINISCENCES. With a Portrait by H.
V. HERKOMER. _Cr. 8vo._ _Fourth and Cheaper Edition._ 6_s._
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=Burns (Robert)=, THE POEMS OF. Edited by ANDREW LANG and W. A. CRAIGIE.
With Portrait. _Third Edition._ _Demy 8vo, gilt top._ 6_s._
=Burnside (W. F.)=, M.A. OLD TESTAMENT HISTORY FOR USE IN SCHOOLS.
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=Burton (Alfred).= See I.P.L.
=Bussell (F. W.)=, D.D., Fellow and Vice-Principal of Brasenose College,
Oxford. CHRISTIAN THEOLOGY AND SOCIAL PROGRESS: The Bampton Lectures
for 1905. _Demy 8vo._ 10_s._ 6_d._ _net_.
=Butler (Joseph).= See Standard Library.
=Caldecott (Alfred)=, D.D. See Handbooks of Theology.
=Calderwood (D. S.)=, Headmaster of the Normal School, Edinburgh. TEST
CARDS IN EUCLID AND ALGEBRA. In three packets of 40, with Answers.
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=Cambridge (Ada) [Mrs. Cross].= THIRTY YEARS IN AUSTRALIA. _Demy 8vo._
7_s._ 6_d._
=Canning (George).= See Little Library.
=Capey (E. F. H.).= See Oxford Biographies.
=Careless (John).= See I.P.L.
=Carlyle (Thomas).= THE FRENCH REVOLUTION. Edited by C. R. L. FLETCHER,
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=Carlyle (R. M. and A. J.)=, M.A. See Leaders of Religion.
=Channer (C. C.) and Roberts (M. E.).= LACEMAKING IN THE MIDLANDS, PAST
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=Chapman (S. J.).= See Books on Business.
=Chatterton (Thomas).= See Standard Library.
=Chesterfield (Lord)=, THE LETTERS OF, TO HIS SON. Edited, with an
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=Chesterton (G.K.).= CHARLES DICKENS. With two Portraits in
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=Cicero.= See Classical Translations.
=Clarke (F. A.)=, M.A. See Leaders of Religion.
=Clausen (George)=, A.R.A., R.W.S. AIMS AND IDEALS IN ART: Eight
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SIX LECTURES ON PAINTING. _First Series._ With 19 Illustrations. _Third
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=Cleather (A. L.).= See Wagner.
=Clinch (G.).= See Little Guides.
=Clough (W. T.).= See Junior School Books and Textbooks of Science.
=Clouston (T. S.)=, M.D., F.R.S.E., Lecturer on Mental Diseases in the
University of Edinburgh. THE HYGIENE OF MIND. With 10 Illustrations.
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=Coast (W. G.)=, B.A. EXAMINATION PAPERS IN VERGIL. _Cr. 8vo._ 2_s._
=Cobb (T.).= See Little Blue Books.
=Cobb (W. F.)=, M.A. THE BOOK OF PSALMS: with a Commentary. _Demy 8vo._
10_s._ 6_d._ _net_.
=Coleridge (S. T.).= POEMS OF. Selected and Arranged by ARTHUR SYMONS.
With a photogravure Frontispiece. _Fcap. 8vo._ 2_s._ 6_d._ _net_.
=Collingwood (W. G.)=, M.A. THE LIFE OF JOHN RUSKIN. With Portraits.
_Sixth Edition. Cr. 8vo._ 2_s._ 6_d._ _net_.
=Collins (W. E.)=, M.A. See Churchman’s Library.
=Colonna.= HYPNEROTOMACHIA POLIPHILI UBI HUMANA OMNIA NON NISI SOMNIUM
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=Combe (William).= See I.P.L.
=Conrad (Joseph).= THE MIRROR OF THE SEA: Memories and Impressions.
_Third Edition. Cr. 8vo._ 6_s._
=Cook (A. M.)=, M.A., and =Marchant (C. E.)=, M.A. PASSAGES FOR UNSEEN
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LATIN PASSAGES FOR UNSEEN TRANSLATION. _Third Edition. Cr. 8vo._ 1_s._
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=Cooke-Taylor (R. W.).= THE FACTORY SYSTEM. _Cr. 8vo._ 2_s._ 6_d._
=Corelli (Marie).= THE PASSING OF THE GREAT QUEEN. _Second Ed. Fcap.
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A CHRISTMAS GREETING. _Cr. 4to._ 1_s._
=Corkran (Alice).= See Little Books on Art.
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BIBLE FLOWERS. With a Frontispiece and Plan. _Fcap. 8vo._ 2_s._ 6_d._
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=Cowley (Abraham).= See Little Library.
=Cowper (William)=, THE POEMS OF. Edited with an Introduction and Notes
by J. C. BAILEY, M.A. Illustrated, including two unpublished designs
by WILLIAM BLAKE. _Demy 8vo._ 10_s._ 6_d._ _net_.
=Cox (J. Charles)=, LL.D., F.S.A. See Little Guides, The Antiquary’s
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=Cox (Harold)=, B.A., M.P. LAND NATIONALISATION AND LAND TAXATION.
_Second Edition revised. Cr. 8vo._ 3_s._ 6_d._ _net_.
=Crabbe (George).= See Little Library.
=Craigie (W. A.).= A PRIMER OF BURNS. _Cr. 8vo._ 2_s._ 6_d._
=Craik (Mrs.).= See Little Library.
=Crane (Capt. C. P.).= See Little Guides.
=Crashaw (Richard).= See Little Library.
=Crawford (F. G.).= See Mary C. Danson.
=Crofts (T. R. N.)=, M.A. See Simplified French Texts.
=Cross (J. A.)=, M.A. THE FAITH OF THE BIBLE. _Fcap. 8vo._ 2_s._ 6_d._
_net_.
=Cruikshank (G.).= THE LOVING BALLAD OF LORD BATEMAN. With 11 Plates.
_Cr. 16mo._ 1_s._ 6_d._ _net_.
=Cunliffe (Sir F. H. E.)=, Fellow of All Souls’ College, Oxford. THE
HISTORY OF THE BOER WAR. With many Illustrations, Plans, and
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=Crump (B.).= See Wagner.
=Cunynghame (H.)=, C.B., See Connoisseur’s Library.
=Cutts (E. L.)=, D.D. See Leaders of Religion.
=Daniell (G. W.)=, M.A. See Leaders of Religion.
=Danson (Mary C.) and Crawford (F. G.).= FATHERS IN THE FAITH. _Fcap.
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=Dante.= LA COMMEDIA DI DANTE. The Italian Text edited by PAGET TOYNBEE,
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THE PURGATORIO OF DANTE. Translated into Spenserian Prose by C. GORDON
WRIGHT. With the Italian text. _Fcap. 8vo._ 2_s._ 6_d._ _net_.
See also Paget Toynbee, Little Library, Standard Library, and
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=Darley (George).= See Little Library.
=D’Arcy (R. F.)=, M.A. A NEW TRIGONOMETRY FOR BEGINNERS. With numerous
diagrams. _Cr. 8vo._ 2_s._ 6_d._
=Davenport (Cyril).= See Connoisseur’s Library and Little Books on Art.
=Davey (Richard).= THE PAGEANT OF LONDON. With 40 Illustrations in
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=Davis (H. W. C.)=, M.A., Fellow and Tutor of Balliol College, Author of
‘Charlemagne.’ ENGLAND UNDER THE NORMANS AND ANGEVINS: 1066-1272. With
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=Dawson (Nelson).= See Connoisseur’s Library.
=Dawson (Mrs. N.).= See Little Books on Art.
=Deane (A. C.).= See Little Library.
=Dearmer (Mabel).= A CHILD’S LIFE OF CHRIST. With 8 Illustrations in
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=Delbos (Leon).= THE METRIC SYSTEM. _Cr. 8vo._ 2_s._
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=Dickinson (Emily).= POEMS. _Cr. 8vo._ 4_s._ 6_d._ _net_.
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=Dowden (J.)=, D.D., Lord Bishop of Edinburgh. See Churchman’s Library.
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=Dry (Wakeling).= See Little Guides.
=Dryhurst (A. R.).= See Little Books on Art.
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=Dumas (Alexander).= MY MEMOIRS. Translated by E. M. WALLER. With
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=Durham (The Earl of).= A REPORT ON CANADA. With an Introductory Note.
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=Earle (John)=, Bishop of Salisbury. MICROCOSMOGRAPHIE, OR A PIECE OF
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=Edwards (Clement)=, M.P. RAILWAY NATIONALIZATION. _Second Edition
Revised. Crown 8vo._ 2_s._ 6_d._ _net_.
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=Ellaby (C. G.).= See Little Guides.
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=Ellwood (Thomas)=, THE HISTORY OF THE LIFE OF. Edited by C. G. CRUMP,
M.A. _Cr. 8vo._ 6_s._
=Epictetus.= See Aurelius.
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From the edition printed by Wynken de Worde, 1533. _Fcap.
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=Fairbrother (W. H.)=, M.A. THE PHILOSOPHY OF T. H. GREEN. _Second
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=Farrer (Reginald).= THE GARDEN OF ASIA. _Second Edition. Cr. 8vo._
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FELISSA; OR, THE LIFE AND OPINIONS OF A KITTEN OF SENTIMENT. With 12
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=Ferrier (Susan).= See Little Library.
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=Finn (S. W.)=, M.A. See Junior Examination Series.
=Firth (J. B.).= See Little Guides.
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a Biography of Omar by E. D. ROSS. _Cr. 8vo._ 6_s._ See also
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=Freudenreich (Ed. von).= DAIRY BACTERIOLOGY. A Short Manual for the Use
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Edition. Revised._ _Cr. 8vo._ 2_s._ 6_d._
=Fulford (H. W.)=, M.A. See Churchman’s Bible.
=Gallaher (D.) and Stead (D. W.).= THE COMPLETE RUGBY FOOTBALLER, ON THE
NEW ZEALAND SYSTEM. With an Account of the Tour of the New Zealanders
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10_s._ 6_d._ _net_.
=Gallichan (W. M.).= See Little Guides.
=Gambado (Geoffrey. Esq.).= See I.P.L.
=Gaskell (Mrs.).= See Little Library and Standard Library.
=Gasquet=, the Right Rev. Abbot, O.S.B. See Antiquary’s Books.
=George (H. B.)=, M.A., Fellow of New College, Oxford. BATTLES OF
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A HISTORICAL GEOGRAPHY OF THE BRITISH EMPIRE. _Second Edition._ _Cr.
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=Gibbins (H. de B.)=, Litt.D., M.A. INDUSTRY IN ENGLAND: HISTORICAL
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THE INDUSTRIAL HISTORY OF ENGLAND. _Twelfth Edition._ Revised. With Maps
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=Gibbon (Edward).= THE DECLINE AND FALL OF THE ROMAN EMPIRE. Edited with
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Professor of Greek at Cambridge. _In Seven Volumes._ _Demy 8vo._ _Gilt
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MEMOIRS OF MY LIFE AND WRITINGS. Edited by G. BIRKBECK HILL, LL.D. _Cr.
8vo._ 6_s._ See also Standard Library.
=Gibson (E. C. S.)=, D.D., Lord Bishop of Gloucester. See Westminster
Commentaries, Handbooks of Theology, and Oxford Biographies.
=Gilbert (A. R.).= See Little Books on Art.
=Gloag (M. R.)= and =Wyatt (Kate M.)=. A BOOK OF ENGLISH GARDENS. With
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=Godfrey (Elizabeth).= A BOOK OF REMEMBRANCE. Edited by. _Fcap. 8vo._
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=Godley (A. D.)=, M.A., Fellow of Magdalen College, Oxford. LYRA
FRIVOLA. _Third Edition._ _Fcap. 8vo._ 2_s._ 6_d._
VERSES TO ORDER. _Second Edition._ _Fcap. 8vo._ 2_s._ 6_d._
SECOND STRINGS. _Fcap. 8vo._ 2_s._ 6_d._
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See also I.P.L. and Standard Library.
=Goodrich-Freer (A.).= IN A SYRIAN SADDLE. _Demy 8vo._ 7_s._ 6_d._
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=Gorst (Rt. Hon. Sir John).= THE CHILDREN OF THE NATION. _Second
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=Goudge (H. L.)=, M.A., Principal of Wells Theological College. See
Westminster Commentaries.
=Graham (P. Anderson).= THE RURAL EXODUS. _Cr. 8vo._ 2_s._ 6_d._
=Granger (F. S.)=, M.A., Litt.D. PSYCHOLOGY. _Third Edition._ _Cr. 8vo._
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THE SOUL OF A CHRISTIAN. _Cr. 8vo._ 6_s._
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=Green (G. Buckland)=, M.A., late Fellow of St. John’s College, Oxon.
NOTES ON GREEK AND LATIN SYNTAX. _Cr. 8vo._ 3_s._ 6_d._
=Green (E. T.)=, M.A. See Churchman’s Library.
=Greenidge (A. H. J.)=, M.A. A HISTORY OF ROME: From 133-104 B.C. _Demy
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=Gregory (R. A.).= THE VAULT OF HEAVEN. A Popular Introduction to
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=Gregory (Miss E. C.).= See Library of Devotion.
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=Gwynn (M. L.).= A BIRTHDAY BOOK. New and cheaper issue. _Royal 8vo._
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=Hackett (John)=, B.D. A HISTORY OF THE ORTHODOX CHURCH OF CYPRUS. With
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=Hammond (J. L.).= CHARLES JAMES FOX. _Demy 8vo._ 10_s._ 6_d._
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THE WISDOM OF THE DESERT. _Fcap. 8vo._ 3_s._ 6_d._ _net_.
=Hardie (Martin).= See Connoisseur’s Library.
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=Harrison (Clifford).= READING AND READERS. _Fcap. 8vo._ 2_s._ 6_d._
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=Hawthorne (Nathaniel).= See Little Library.
HEALTH, WEALTH AND WISDOM. _Cr. 8vo._ 1_s._ _net_.
=Heath (Frank R.).= See Little Guides.
=Heath (Dudley).= See Connoisseur’s Library.
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=Henley (W. E.)= and =Whibley (C.)=. A BOOK OF ENGLISH PROSE. _Cr. 8vo._
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LIGHT AND LEAVEN: HISTORICAL AND SOCIAL SERMONS. _Cr. 8vo._ 6_s._
=Herbert (George).= See Library of Devotion.
=Herbert of Cherbury (Lord).= See Miniature Library.
=Hewins (W. A. S.)=, B.A. ENGLISH TRADE AND FINANCE IN THE SEVENTEENTH
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=Hilbert (T.).= See Little Blue Books.
=Hill (Clare).= See Textbooks of Technology.
=Hill (Henry)=, B.A., Headmaster of the Boy’s High School, Worcester,
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=Hoare (J. Douglas).= ARCTIC EXPLORATION. With 18 Illustrations and
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_Demy 8vo._ 10_s._ 6_d._ _net_.
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PROBLEMS OF POVERTY. _Sixth Edition. Cr. 8vo._ 2_s._ 6_d._
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=Hodgkin (T.)=, D.C.L. See Leaders of Religion.
=Hodgson (Mrs. W.).= HOW TO IDENTIFY OLD CHINESE PORCELAIN. _Second
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A. STREATFEILD. _Fcap. 8vo._ 2_s._ _net_.
=Holden-Stone (G. de).= See Books on Business.
=Holdich (Sir T. H.)=, K.C.I.E. THE INDIAN BORDERLAND: being a Personal
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=Holdsworth (W. S.)=, M.A. A HISTORY OF ENGLISH LAW. _In Two Volumes.
Vol. I. Demy 8vo._ 10_s._ 6_d._ _net_.
=Holland (Canon Scott).= See Library of Devotion.
=Holt (Emily).= THE SECRET OF POPULARITY: How to Achieve Social Success.
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=Hone (Nathaniel J.).= See Antiquary’s Books.
=Hoppner.= See Little Galleries and Little Books on Art.
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=Horsburgh (E. L. S.)=, M.A. WATERLOO: A Narrative and Criticism.
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=Horth (A. C.).= See Textbooks of Technology.
=Horton (R. F.)=, D.D. See Leaders of Religion.
=Hosie (Alexander).= MANCHURIA. With Illustrations and a Map. _Second
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=How (F. D.).= SIX GREAT SCHOOLMASTERS. With Portraits and
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=Howell (A. G. Ferrers).= FRANCISCAN DAYS. Translated and arranged by.
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_Wide Royal 8vo._ 4_s._ 6_d._ _net_.
=Hughes (C. E.).= THE PRAISE OF SHAKESPEARE. An English Anthology. With
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=Hutton (A. W.)=, M.A. See Leaders of Religion and Library of
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FLORENCE AND NORTHERN TUSCANY. With Coloured Illustrations by WILLIAM
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ENGLISH LOVE POEMS. Edited with an Introduction. _Fcap. 8vo._ 3_s._
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=Hutton (R. H.).= See Leaders of Religion.
=Hutton (W. H.)=, M.A. THE LIFE OF SIR THOMAS MORE. With Portraits.
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=Hyett (F. A.).= A SHORT HISTORY OF FLORENCE. _Demy 8vo._ 7_s._ 6_d._
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=Ibsen (Henrik).= BRAND. A Drama. Translated by WILLIAM WILSON. _Third
Edition. Cr. 8vo._ 3_s._ 6_d._
=Inge (W. R.)=, M.A., Fellow and Tutor of Hertford College, Oxford.
CHRISTIAN MYSTICISM. The Bampton Lectures for 1899. _Demy 8vo._
12_s._ 6_d._ _net_. See also Library of Devotion.
=Innes (A. D.)=, M.A. A HISTORY OF THE BRITISH IN INDIA. With Maps and
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ENGLAND UNDER THE TUDORS. With Maps. _Demy 8vo._ 10_s._ 6_d._ _net_.
=Jackson (C. E.)=, B.A. See Textbooks of Science.
=Jackson (S.)=, M.A. See Commercial Series.
=Jackson (F. Hamilton).= See Little Guides.
=Jacob (F.)=, M.A. See Junior Examination Series.
=James (W. H. N.)=, A.R.C.S., A.I.E.E. See Textbooks of Technology.
=Jeans (J. Stephen).= TRUSTS, POOLS, AND CORNERS. _Cr. 8vo._ 2_s._
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=Jeffreys (D. Gwyn).= DOLLY’S THEATRICALS. Described and Illustrated
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=Jenks (E.)=, M.A., Reader of Law in the University of Oxford. ENGLISH
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=Jenner (Mrs. H.).= See Little Books on Art.
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=Jevons (F. B.)=, M.A., Litt.D., Principal of Bishop Hatfield’s Hall,
Durham. RELIGION IN EVOLUTION. _Cr. 8vo._ 3_s._ 6_d._ _net_.
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=Jones (R. Crompton)=, M.A. POEMS OF THE INNER LIFE. Selected by.
_Thirteenth Edition._ _Fcap. 8vo._ 2_s._ 6_d._ _net_.
=Jones (H.).= See Commercial Series.
=Jones (H. F.).= See Textbooks of Science.
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REGULATION ACTS. _Cr. 8vo._ 2_s._ 6_d._ _net_.
COMMERCE IN WAR. _Royal 8vo._ 21_s._ _net_.
=Jonson (Ben).= See Standard Library.
=Juliana (Lady) of Norwich.= REVELATIONS OF DIVINE LOVE. Edited by GRACE
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=Juvenal.= See Classical Translations.
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=Keble (John).= THE CHRISTIAN YEAR. With an Introduction and Notes by W.
LOCK, D.D., Warden of Keble College. Illustrated by R. ANNING BELL.
_Third Edition._ _Fcap. 8vo._ 3_s._ 6_d._; _padded morocco_, 5_s._
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=Kelynack (T. N.)=, M.D., M.R.C.P., Hon. Secretary of the Society for
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=Lambert (F. A. H.).= See Little Guides.
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_Cr. 8vo. Cloth_, 1_s._ _net_.
=Author of ‘Miss Molly.’= THE GREAT RECONCILER.
=Balfour (Andrew).= VENGEANCE IS MINE.
TO ARMS.
=Baring-Gould (S.).= MRS. CURGENVEN OF CURGENVEN.
DOMITIA.
THE FROBISHERS.
CHRIS OF ALL SORTS.
DARTMOOR IDYLLS.
=Barlow (Jane),= Author of ‘Irish Idylls.’ FROM THE EAST UNTO THE WEST
A CREEL OF IRISH STORIES.
THE FOUNDING OF FORTUNES.
THE LAND OF THE SHAMROCK.
=Barr (Robert).= THE VICTORS.
=Bartram (George).= THIRTEEN EVENINGS.
=Benson (E. F.)=, Author of ‘Dodo.’ THE CAPSINA.
=Bowles (G. Stewart).= A STRETCH OFF THE LAND.
=Brooke (Emma).= THE POET’S CHILD.
=Bullock (Shan F.).= THE BARRYS.
THE CHARMER.
THE SQUIREEN.
THE RED LEAGUERS.
=Burton (J. Bloundelle).= ACROSS THE SALT SEAS.
THE CLASH OF ARMS.
DENOUNCED.
FORTUNE’S MY FOE.
A BRANDED NAME.
=Capes (Bernard).= AT A WINTER’S FIRE.
=Chesney (Weatherby).= THE BAPTIST RING.
THE BRANDED PRINCE.
THE FOUNDERED GALLEON.
JOHN TOPP.
THE MYSTERY OF A BUNGALOW.
=Clifford (Mrs. W. K.).= A FLASH OF SUMMER.
=Cobb, Thomas.= A CHANGE OF FACE.
=Collingwood (Harry).= THE DOCTOR OF THE ‘JULIET.’
=Cornford (L. Cope).= SONS OF ADVERSITY.
=Cotterell (Constance).= THE VIRGIN AND THE SCALES.
=Crane (Stephen).= WOUNDS IN THE RAIN.
=Denny (C. E.).= THE ROMANCE OF UPFOLD MANOR.
=Dickson (Harris).= THE BLACK WOLF’S BREED.
=Dickinson (Evelyn).= THE SIN OF ANGELS.
*=Duncan (Sara J.).= THE POOL IN THE DESERT.
A VOYAGE OF CONSOLATION. Illustrated.
=Embree (C. F.).= A HEART OF FLAME. Illustrated.
=Fenn (G. Manville).= AN ELECTRIC SPARK.
A DOUBLE KNOT.
=Findlater (Jane H.).= A DAUGHTER OF STRIFE.
=Findlater (Mary).= OVER THE HILLS.
=Fitzstephen (G.).= MORE KIN THAN KIND.
=Fletcher (J. S.).= DAVID MARCH.
LUCAN THE DREAMER.
=Forrest (R. E.).= THE SWORD OF AZRAEL.
=Francis (M. E.).= MISS ERIN.
=Gallon (Tom).= RICKERBY’S FOLLY.
=Gerard (Dorothea).= THINGS THAT HAVE HAPPENED.
THE CONQUEST OF LONDON.
THE SUPREME CRIME.
=Gilchrist (R. Murray).= WILLOWBRAKE.
=Glanville (Ernest).= THE DESPATCH RIDER.
THE LOST REGIMENT.
THE KLOOF BRIDE.
THE INCA’S TREASURE.
=Gordon (Julien).= MRS. CLYDE.
WORLD’S PEOPLE.
=Goss (C. F.).= THE REDEMPTION OF DAVID CORSON.
=Gray (E. M’Queen).= MY STEWARDSHIP.
=Hales (A. G.).= JAIR THE APOSTATE.
=Hamilton (Lord Ernest).= MARY HAMILTON.
=Harrison (Mrs. Burton).= A PRINCESS OF THE HILLS. Illustrated.
=Hooper (I.).= THE SINGER OF MARLY.
=Hough (Emerson).= THE MISSISSIPPI BUBBLE.
=‘Iota’ (Mrs. Caffyn).= ANNE MAULEVERER.
=Jepson (Edgar).= THE KEEPERS OF THE PEOPLE.
=Keary (C. F.).= THE JOURNALIST.
=Kelly (Florence Finch).= WITH HOOPS OF STEEL.
=Langbridge (V.) and Bourne (C. H.).= THE VALLEY OF INHERITANCE.
=Lawless (Hon. Emily).= MAELCHO.
=Linden (Annie).= A WOMAN OF SENTIMENT.
=Lorimer (Norma).= JOSIAH’S WIFE.
=Lush (Charles K.).= THE AUTOCRATS.
=Macdonell (Anne).= THE STORY OF TERESA.
=Macgrath (Harold).= THE PUPPET CROWN.
=Mackle (Pauline Bradford).= THE VOICE IN THE DESERT.
=Marsh (Richard).= THE SEEN AND THE UNSEEN.
GARNERED.
A METAMORPHOSIS.
MARVELS AND MYSTERIES.
BOTH SIDES OF THE VEIL.
=Mayall (J. W.).= THE CYNIC AND THE SYREN.
=Meade (L. T.).= RESURGAM.
=Monkhouse (Allan).= LOVE IN A LIFE.
=Moore (Arthur).= THE KNIGHT PUNCTILIOUS.
=Nesbit, E. (Mrs. Bland).= THE LITERARY SENSE.
=Norris (W. E.).= AN OCTAVE.
MATTHEW AUSTIN.
THE DESPOTIC LADY.
=Oliphant (Mrs.).= THE LADY’S WALK.
SIR ROBERT’S FORTUNE.
THE TWO MARY’S.
=Pendered (M. L.).= AN ENGLISHMAN.
=Penny (Mrs. Frank).= A MIXED MARRIAGE.
=Phillpotts (Eden).= THE STRIKING HOURS.
FANCY FREE.
=Pryce (Richard).= TIME AND THE WOMAN.
=Randall (John).= AUNT BETHIA’S BUTTON.
=Raymond (Walter).= FORTUNE’S DARLING.
=Rayner (Olive Pratt).= ROSALBA.
=Rhys (Grace).= THE DIVERTED VILLAGE.
=Rickert (Edith).= OUT OF THE CYPRESS SWAMP.
=Roberton (M. H.).= A GALLANT QUAKER.
=Russell, (W. Clark).= ABANDONED.
=Saunders (Marshall).= ROSE À CHARLITTE.
=Sergeant (Adeline).= ACCUSED AND ACCUSER.
BARBARA’S MONEY.
THE ENTHUSIAST.
A GREAT LADY.
THE LOVE THAT OVERCAME.
THE MASTER OF BEECHWOOD.
UNDER SUSPICION.
THE YELLOW DIAMOND.
THE MYSTERY OF THE MOAT.
THE PROGRESS OF RACHAEL.
=Shannon (W. F.).= JIM TWELVES.
=Stephens (R. N.).= AN ENEMY OF THE KING.
=Strain (E. H.).= ELMSLIE’S DRAG NET.
=Stringer (Arthur).= THE SILVER POPPY.
=Stuart (Esmè).= CHRISTALLA.
A WOMAN OF FORTY.
=Sutherland (Duchess of).= ONE HOUR AND THE NEXT.
=Swan (Annie).= LOVE GROWN COLD.
=Swift (Benjamin).= SORDON.
SIREN CITY.
=Tanqueray (Mrs. B. M.).= THE ROYAL QUAKER.
=Thompson (Vance).= SPINNERS OF LIFE.
=Trafford-Taunton (Mrs. E. W.).= SILENT DOMINION.
=Upward (Allen).= ATHELSTANE FORD.
=Waineman (Paul).= A HEROINE FROM FINLAND.
BY A FINNISH LAKE.
=Watson (H. B. Marriott).= THE SKIRTS OF HAPPY CHANCE.
=‘Zack.=’ TALES OF DUNSTABLE WEIR.
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ONLY A GUARD-ROOM DOG. By Edith E. Cuthell.
THE DOCTOR OF THE JULIET. By Harry Collingwood.
LITTLE PETER. By Lucas Malet. _Second Edition._
MASTER ROCKAFELLAR’S VOYAGE. By W. Clark Russell. _Third Edition._
THE SECRET OF MADAME DE MONLUC. By the Author of “Mdlle. Mori.”
SYD BELTON: Or, the Boy who would not go to Sea. By G. Manville Fenn.
THE RED GRANGE. By Mrs. Molesworth.
A GIRL OF THE PEOPLE. By L. T. Meade. _Second Edition._
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THE HONOURABLE MISS. By L. T. Meade. _Second Edition._
THERE WAS ONCE A PRINCE. By Mrs. M. E. Mann.
WHEN ARNOLD COMES HOME. By Mrs. M. E. Mann.
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ACTÉ.
THE ADVENTURES OF CAPTAIN PAMPHILE.
AMAURY.
THE BIRD OF FATE.
THE BLACK TULIP.
THE CASTLE OF EPPSTEIN.
CATHERINE BLUM.
CECILE.
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CONSCIENCE.
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THE CORSICAN BROTHERS; and OTHO THE ARCHER.
CROP-EARED JACQUOT.
THE FENCING MASTER.
FERNANDE.
GABRIEL LAMBERT.
GEORGES.
THE GREAT MASSACRE. Being the first part of Queen Margot.
HENRI DE NAVARRE. Being the second part of Queen Margot.
THE LADY OF MONSOREAU.
LOUISE DE LA VALLIÈRE. Being the first part of THE VICOMTE DE
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THE MOUTH OF HELL.
NANON. Double volume.
PAULINE; PASCAL BRUNO; and BONTEKOE.
PÈRE LA RUINE.
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THE REGENT’S DAUGHTER.
THE REMINISCENCES OF ANTONY.
ROBIN HOOD.
THE SNOWBALL and SULTANETTA.
SYLVANDIRE.
TALES OF THE SUPERNATURAL.
THE THREE MUSKETEERS. With a long Introduction by Andrew Lang. Double
volume.
TWENTY YEARS AFTER. Double volume.
THE WILD DUCK SHOOTER.
THE WOLF-LEADER.
=Methuen’s Sixpenny Books=
=Albanesi (E. M.).= LOVE AND LOUISA.
=Austen (Jane).= PRIDE AND PREJUDICE.
=Bagot (Richard).= A ROMAN MYSTERY.
=Balfour (Andrew).= BY STROKE OF SWORD.
=Baring-Gould (S.).= FURZE BLOOM.
CHEAP JACK ZITA.
KITTY ALONE.
URITH.
THE BROOM SQUIRE.
IN THE ROAR OF THE SEA.
NOÉMI.
A BOOK OF FAIRY TALES. Illustrated.
LITTLE TU’PENNY.
THE FROBISHERS.
WINEFRED.
=Barr (Robert).= JENNIE BAXTER, JOURNALIST.
IN THE MIDST OF ALARMS.
THE COUNTESS TEKLA.
THE MUTABLE MANY.
=Benson (E. F.).= DODO.
=Brontë (Charlotte).= SHIRLEY.
=Brownell (C. L.).= THE HEART OF JAPAN.
=Burton (J. Bloundelle).= ACROSS THE SALT SEAS.
=Caffyn (Mrs.)=, (‘Iota). ANNE MAULEVERER.
=Capes (Bernard).= THE LAKE OF WINE.
=Clifford (Mrs. W. K.).= A FLASH OF SUMMER.
MRS. KEITH’S CRIME.
=Connell (F. Norreys).= THE NIGGER KNIGHTS.
=Corbett (Julian).= A BUSINESS IN GREAT WATERS.
=Croker (Mrs. B. M.).= PEGGY OF THE BARTONS.
A STATE SECRET.
ANGEL.
JOHANNA.
=Dante (Alighieri).= THE VISION OF DANTE (Cary).
=Doyle (A. Conan).= ROUND THE RED LAMP.
=Duncan (Sara Jeannette).= A VOYAGE OF CONSOLATION.
THOSE DELIGHTFUL AMERICANS.
=Eliot (George).= THE MILL ON THE FLOSS.
=Findlater (Jane H.).= THE GREEN GRAVES OF BALGOWRIE.
=Gallon (Tom).= RICKERBY’S FOLLY.
=Gaskell (Mrs.).= CRANFORD.
MARY BARTON.
NORTH AND SOUTH.
=Gerard (Dorothea).= HOLY MATRIMONY.
THE CONQUEST OF LONDON.
MADE OF MONEY.
=Gissing (George).= THE TOWN TRAVELLER.
THE CROWN OF LIFE.
=Glanville (Ernest).= THE INCA’S TREASURE.
THE KLOOF BRIDE.
=Gleig (Charles).= BUNTER’S CRUISE.
=Grimm (The Brothers).= GRIMM’S FAIRY TALES. Illustrated.
=Hope (Anthony).= A MAN OF MARK.
A CHANGE OF AIR.
THE CHRONICLES OF COUNT ANTONIO.
PHROSO.
THE DOLLY DIALOGUES.
=Hornung (E. W.).= DEAD MEN TELL NO TALES.
=Ingraham (J. H.).= THE THRONE OF DAVID.
=Le Queux (W.).= THE HUNCHBACK OF WESTMINSTER.
=Levett-Yeats (S. K.).= THE TRAITOR’S WAY.
=Linton (E. Lynn).= THE TRUE HISTORY OF JOSHUA DAVIDSON.
=Lyall (Edna).= DERRICK VAUGHAN.
=Malet (Lucas).= THE CARISSIMA.
A COUNSEL OF PERFECTION.
=Mann (Mrs. M. E.).= MRS. PETER HOWARD.
A LOST ESTATE.
THE CEDAR STAR.
ONE ANOTHER’S BURDENS.
=Marchmont (A. W.).= MISER HOADLEY’S SECRET.
A MOMENT’S ERROR.
=Marryat (Captain).= PETER SIMPLE.
JACOB FAITHFUL.
=Marsh (Richard).= THE TWICKENHAM PEERAGE.
THE GODDESS.
THE JOSS.
A METAMORPHOSIS.
=Mason (A. E. W.).= CLEMENTINA.
=Mathers (Helen).= HONEY.
GRIFF OF GRIFFITHSCOURT.
SAM’S SWEETHEART.
=Meade (Mrs. L. T.).= DRIFT.
=Mitford (Bertram).= THE SIGN OF THE SPIDER.
=Montresor (F. F.).= THE ALIEN.
=Moore (Arthur).= THE GAY DECEIVERS.
=Morrison (Arthur).= THE HOLE IN THE WALL.
=Nesbit (E.).= THE RED HOUSE.
=Norris (W. E.).= HIS GRACE.
GILES INGILBY.
THE CREDIT OF THE COUNTY.
LORD LEONARD.
MATTHEW AUSTIN.
CLARISSA FURIOSA.
=Oliphant (Mrs.).= THE LADY’S WALK.
SIR ROBERT’S FORTUNE.
THE PRODIGALS.
=Oppenheim (E. Phillips).= MASTER OF MEN.
=Parker (Gilbert).= THE POMP OF THE LAVILETTES.
WHEN VALMOND CAME TO PONTIAC.
THE TRAIL OF THE SWORD.
=Pemberton (Max).= THE FOOTSTEPS OF A THRONE.
I CROWN THEE KING.
=Phillpotts (Eden).= THE HUMAN BOY.
CHILDREN OF THE MIST.
*‘=Q.=’ THE WHITE WOLF.
=Ridge (W. Pett).= A SON OF THE STATE.
LOST PROPERTY.
GEORGE AND THE GENERAL.
=Russell (W. Clark).= A MARRIAGE AT SEA.
ABANDONED.
MY DANISH SWEETHEART.
HIS ISLAND PRINCESS.
=Sergeant (Adeline).= THE MASTER OF BEECHWOOD.
BARBARA’S MONEY.
THE YELLOW DIAMOND.
THE LOVE THAT OVERCAME.
=Surtees (R. S.).= HANDLEY CROSS. Illustrated.
MR. SPONGE’S SPORTING TOUR. Illustrated.
ASK MAMMA. Illustrated.
=Valentine (Major E. S.).= VELDT AND LAAGER.
=Walford (Mrs. L. B.).= MR. SMITH.
COUSINS.
THE BABY’S GRANDMOTHER.
=Wallace (General Lew).= BEN-HUR.
THE FAIR GOD.
=Watson (H. B. Marriot).= THE ADVENTURERS.
=Weekes (A. B.).= PRISONERS OF WAR.
=Wells (H. G.).= THE STOLEN BACILLUS.
=White (Percy).= A PASSIONATE PILGRIM.
Transcriber’s Notes
Obvious typographical errors have been corrected silently.
Note 1 — 3.10^{16} was changed to 3×10^{16} in accord with modern
usage.
Note 2 — MARAGE changed to MARRIAGE after checking title of book in
web search
Note 3 — [in catalog at back pages 27-28] Markings for Vol. numbers
in this section were standardized at all small-mixed-caps.
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