,transcriber's ,notes3  ,this text uses 
,,utf-#h 7unicode7 file encoding4 ,if   
the apostrophes and quotation marks in  
this paragraph appear as garbage1 you   
may have an incompatible browser or     
unavailable fonts4 ,first1 make sure    
that your browser's 8character set0 or  
8file encoding0 is set to ,unicode      
7,,utf-#h74 ,you may also need to change
 the default font4  ,passages in italics
 are surrounded by underscores4         
bold are surrounded by equal signs4     
bold ,gothic ,fonts are surrounded by   
plus signs4  ,this volume contains the  
,october #aija ,publisher's ,catalogue1 
however the catalogue is not listed in  
the regular ,table of ,contents4 ,the   
,catalogue follows the final ,chapter4  
,other ,transcriber ,notes appear at the
 end of this e-text4     ,,the          
,,churchman',s ,,library       ,,edited 
,,by ,j4 ,h4 ,,burn1 ,b4,d4             
,,evolution                             
----------------------------------------
--------------------------              

,,the ,,churchman',s ,,library          
,,edited ,,by                           
,,john ,,henry ,,burn1 ,b4,d4           
,examining ,chaplain to the ,lord       
,bishop of ,aberdeen4                   
,,the ,,beginnings ,,of ,,english       
,,christianity4 ,by ,w4 ,e4 ,,collins1  
,m4,a41 ,professor of ,ecclesiastical   
,history1 ,king's                       
,college1 ,london4 ,crown #hvo1 #cs4    
#f;d4        ,ready4                    
,,the ,,church ,,and ,,the ,,sacraments4
 ,by ,e4 ,t4 ,,green1 ,m4,a41           
,professor of ,hebrew and ,theology at  
,st4 ,david's ,college1                 
,lampeter4                              
,,the ,,churchman',s ,,primer4 ,by ,g4  
,,harford-,,battersby1 ,m4,a4           
,,the ,,churchman',s ,,day ,,book4 ,by  
,j4 ,h4 ,,burn1 ,b4,d4                  
,,the ,,anglican ,,church ,,in ,,the    
,,colonies ,,and ,,mission ,,field4 ,by 
,,allan ,b4 ,,webb1 ,d4,d41 ,assistant  
,bishop to the ,bishop of               
,brechin4                               

,,history ,,of ,,the ,,papacy4 ,by ,j4  
,p4 ,,whitney1 ,m4,a4                   
,,our ,,controversy ,,with ,,rome4 ,by  
,j4 ,m4 ,,danson1 ,d4,d4                
,,the ,,workmanship ,,of ,,the ,,prayer 
,,book4 ,by ,,john ,,dowden1 ,d4,d41    
,bishop of ,edinburgh4 ,crown #hvo1 #cs4
 #f;d4    ,ready4                       
,a ,,popular ,,introduction ,,to ,,the  
,,old ,,testament4 ,by ,,angus ,m4      
,,mackay1 ,b4,a4                        
,a ,,popular ,,introduction ,,to ,,the  
,,new ,,testament4 ,by ,j4 ,h4          
,,shepherd1 ,m4,a4                      
,,the ,,hebrew ,,prophet4 ,by ,l4 ,w4   
,,batten1 ,ph4,d4                       
,,an ,,introduction ,,to ,,textual      
,,criticism4 ,by ,a4 ,m4 ,,knight1      
,m4,a41 ,fellow and ,dean of ,gonville  
and ,caius ,college1                    
,camb4                                  
,,some ,,old ,,testament ,,problems4 ,by
 ,,john ,p4 ,,peters1 ,d4,d41           
,d4,sc4                                 
,,some ,,new ,,testament ,,problems4 ,by

 ,,arthur ,,wright1 ,m4,a41             
,fellow and ,tutor of ,queens' ,college1
 ,cambridge4 ,crown                #hvo1
 #fs4                                   
,ready4                                 
,,bible ,,revision4 ,by ,j4 ,j4 ,s4     
,,perowne1 ,d4,d41 ,bishop of           
,worcester4                             
,,devotional ,,analysis ,,of ,,the      
,,pauline ,,epistles4 ,by ,,john ,,gott1
             ,d4,d41 ,bishop of ,truro4 
,,preaching4 ,by ,,frederic ,,relton1   
,a4,k4,c4                               
,,english ,,hymns ,,and ,,hymn ,,tunes4 
,by ,h4 ,c4 ,,shuttleworth1 ,m4,a41     
,professor of ,pastoral and ,liturgical 
,theology1 ,king's                      
,college1 ,london4                      
,,the ,,witness ,,of ,,arch,,ology4 ,by 
,c4 ,j4 ,,ball1 ,m4,a41 ,chaplain       
of ,lincoln's ,inn4                     
,,english ,,ecclesiology4 ,by ,j4 ,n4   
,,comper4                               
,,confirmation4 ,by ,h4 ,t4 ,,kingdon1  
,d4,d41 ,bishop of                      

,fredericton4                           
,,inspiration4 ,by ,canon ,,benham1     
,d4,d4                                  
,,miracles4 ,by ,,thomas ,b4 ,,strong1  
,b4,d41 ,student of ,christ             
,church1 ,oxford4                       
,,providence ,,and ,,prayer4 ,by ,v4 ,h4
 ,,stanton1 ,d4,d41 ,ely                
,professor of ,divinity1 ,cambridge4    
,,evolution4 ,by ,,frank ,b4 ,,jevons1  
,m4,a41 ,d4,litt41 ,principal of        
,bishop ,hatfield's ,hall1 ,durham4     
,crown #hvo1 #cs4 #f;d4                 
,,the ,,kingdom ,,of ,,heaven ,,here    
,,and ,,hereafter4 ,by ,canon           
,,winterbotham1 ,m4,a41 ,b4,sc41        
,,ll4,b4 ,cr4 #hvo1 #cs4 #f;d4          
,ready4                                 
,,the ,,great ,,world ,,religions ,,from
 ,a ,,christian ,,standpoint4 ,by       
,h4 ,e4 ,j4 ,,bevan1 ,m4,a41 ,gresham   
,professor of ,divinity4                
,,comparative ,,religion4 ,by ,j4 ,a4   
,,maccullock4                           
,,english ,,ecclesiastical ,,law4 ,by   

,w4 ,,digby ,,thurnam4                  
----------------------------------------
--------------------------              
,,evolution   ,,by ,,frank ,b4 ,,jevons1
 ,m4,a41 ,d4,,litt4 ,,principal ,,of    
,,bishop ,,hatfield',s ,,hall1 ,,durham 
,,methuen  ,,co4 #cf ,,essex ,,street1  
,w4,c4 ,,london #aijj     ,,preface     
,the object of this volume is to raise  
the question3 if we accept the ,theory  
of ,evolution as true in science1 how   
should it modify the thought and action 
of a man who wishes to do his best in   
this world8 ,the question is necessary  
because we find that different and      
inconsistent conclusions on the point   
have been reached by men speaking in the
 name of science and speaking with      
authority4 ,these differences are due   
not to anything in science1 but to      
certain extra-scientific assumptions4   
,to test the worth of such assumptions  
is the work of philosophy2 and this     
volume is accordingly an essay in       
philosophy4 ,science is but organised   

common sense4 ,science and ,religion    
both claim to deal with realities4 ,the 
realism of common sense1 therefore1 the 
form of philosophy to which both seem to
 point1 is that which is set forth here4
                                        
,,contents                              
,,page       ,i4 ,,optimism             
#a      ,,ii4 ,,illusion                
#ad     ,,iii4 ,,pessimism              
#bd      ,,iv4 ,,idealism               
#ch       ,v4 ,,the ,,real              
#fj      ,,vi4 ,,evolution ,,as ,,the   
,,redistribution ,,of ,,matter ,,and    
,,motion      #gb     ,,vii4 ,,necessity
                                        
#ajj    ,,viii4 ,,insufficient          
,,evidence                              
#ach      ,,ix4 ,,consequences          
#aeb       ,x4 ,,the ,,chess-,,board    
#afc      ,,xi4 ,,the ,,common ,,faith  
,,of ,,mankind                          
#ahd     ,,xii4 ,,progress              
#bjc    ,,xiii4 ,,evolution ,,as        
,,purpose                               

#bch     ,,xiv4 ,,conclusion            
#bgc     ,,appendix4 ,,on ,,bishop      
,,berkeley',s ,,idealism                
#bhi    ,,index                         
#big     ,,evolution     ,i4  ,,optimism
   ,innumerable writers at the end of   
the nineteenth century have reviewed the
 changes which in the last fifty years  
have come over the civilised world4 ,the
 record indeed is admitted on all hands 
to be marvellous4 ,steam1 electricity1  
machinery1 and all the practical        
inventions of applied science have added
 enormously to the material wealth1     
comfort1 and luxury of mankind4         
,intellectually1 the bounds of pure     
science have been vastly enlarged2 and  
the blessings of education have been    
extended to the poorest members of the  
community4 ,philanthropic and religious 
activity manifests itself in a thousand 
different organisations4 ,we are never  
tired of repeating1 that changes which  
in the first half of the century would  
have been pronounced impossible and     

incredible1 at the end of the century   
are accomplished facts4  ,but amongst   
all these changes one is almost         
universally overlooked1 and that the    
most characteristic1 the most           
remarkable1 and the most important3 the 
face of civilisation has come to be     
illumined by hope4 ,great as is the     
progress of the last fifty years1 we    
count it as nothing compared with that  
which is in store for us4 ,to the       
discoveries of science it is felt that  
no bounds can be set2 what a day may    
bring forth in the way of the extension 
of man's control over the forces of     
,nature1 what secrets of ,nature the    
chemist in his laboratory may light upon
 at any moment1 no man can surmise1 but 
everyone is confident that things will  
be discovered as marvellous to us now as
 the telegraph and telephone to our     
predecessors of the pre-scientific age4 
,in the treatment of political and      
social questions the same deep-seated   
conviction prevails that progress can   

and will be made3 the conditions and    
causes of poverty can be ascertained by 
patient study1 and when ascertained can 
be dealt with4 ,the laws of physical    
health and cleanliness have not refused 
to reveal themselves1 nor are moral     
health and cleanliness without their    
laws4 ,in fine1 if the best energy of   
the age is everywhere devoted to the    
increase of knowledge1 the advancement  
of morality1 and the diffusion of       
comfort1 it is because everywhere there 
is hope4 ,in the social as in the       
individual organism hope raises the tide
 of life1 increases vitality1 and       
stimulates the system4 ,hence this      
general discharge throughout the nervous
 system of society1 manifesting itself  
in the vigour and energy with which all 
schemes for improvement are taken up and
 carried out4 ,that discoveries will be 
made and progress effected is as certain
 as that gold is to be found in a       
goldfield2 the only practical question  
is1 ,by whom8 ,who is to be the lucky   

man8  ,to us who have witnessed the     
advance which has given rise to this    
universal hope1 the hope itself seems so
 reasonable and so justifiable that we  
are apt to overlook the fact that it is 
without parallel in the history of      
mankind4 ,never1 of course1 has any     
generation of men imagined its own lot  
perfect2 all have had their ideals1 and 
all have believed their ideals to be    
true4 ,but whereas we place the         
realisation of our ideals in the future1
 all previous generations have placed it
 in the past3 the ,golden ,age till now 
has always been regarded as the         
starting-point of man's history1 not its
 goal4 ,all races have looked back with 
pride upon a heroic past2 all           
mythologies tell of the better and      
brighter lot that was in the beginning  
man's2 all poets sing of the brave days 
of old2 all fairy tales begin with once 
upon a time4 ,the historians of ,greece 
and ,rome discovered no progress in the 
history of their countries1 but only    

degeneration from the patriotism and    
simplicity of earlier times1 or at best 
a series of changes making its round    
like the circle of the year's seasons4  
,the philosophers of ,greece are mainly 
occupied1 when they deal with           
sociological questions1 with the causes 
of corruption and decay of              
constitutions2 and1 if they frame ideal 
constitutions1 they intend them to be   
final2 they do not imagine them to have 
any possibility of growth4 ,in modern   
times the same tendency has been equally
 manifest4 ,political revolutions have  
always aimed1 not at introducing a new1 
but at restoring an old state of things3
 the actors in the ,french ,revolution  
even dressed and posed as ancient       
,greeks and ,romans4 ,in philosophy1    
civilisation1 as being artificial1 has  
been regarded as a degeneration from a  
natural state of man which was at once  
primitive and perfect4  ,in the         
individual1 optimism may be dismissed as
 a mere mood1 or as a tendency to       

cheerfulness not based on any rational  
estimate either of the future or of the 
past4 ,but when a whole generation of   
men1 when1 indeed1 the whole civilised  
world1 looks to the future1 not with    
careless levity1 but with the calm      
assurance of confidence in the progress 
that is and is to be1 we cannot dismiss 
its optimism offhand4 ,astonishing as it
 is1 that the world as it grows older   
should grow more hopeful1 there are good
 reasons for the fact4  ,the child's    
estimates of distance1 magnitude1 and   
importance differ from those of the     
adult4 ,the estimates1 however1 persist 
in memory1 and we have all discovered1  
on revisiting familiar scenes of        
childhood1 how exaggerated our childish 
estimates were when compared with the   
actual facts4 ,it is this exaggeration  
of memory1 this illusion of the mind's  
eye1 that psychologically is the        
foundation of the tendency to idealise  
the past4 ,to us as children the        
exploits of our elders were marvellous  

in our eyes2 and they remain as marvels 
in the memory1 as marvels1 however1     
which1 as all marvels do1 belong to the 
past4 ,the past becomes the wonderland  
in which were performed the great deeds1
 not only of our fathers' time1 but of  
the old times before them4 ,the past    
becomes the poet's treasury1 from which 
he produces things new and old--the     
abiding-place of all things good and    
great and beautiful which are not1 but  
ought to be1 and therefore once were4   
,to measure progress1 as indeed to      
measure any movement and determine its  
rate and direction1 some fixed points   
are necessary4 ,as long1 therefore1 as  
there is no contemporaneous record of   
events1 fixed in writing1 there is no   
possibility of checking the laudator    
temporis acti and of reducing the       
unconscious exaggerations of his memory 
to their due proportions4 ,but even if  
there were1 in the lowest stages of     
culture the rate of progress is too slow
 to be perceptible at the time4 ,in the 

beginning man is at the mercy of his    
environment3 it is only when he has     
learnt to modify it to his needs that   
progress begins to move4 ,and by the    
time that man has passed from savagery  
to barbarism1 and has emerged from      
barbarism to civilisation1 the          
conviction that the present and the     
actual are things of naught as compared 
with the ideal past1 is too intimately  
inwrought with his religion1 his        
mythology1 his philosophy1 and the      
accepted history of his race and its    
heroic origin to allow him to see facts 
as they are1 or to divine the true trend
 of human affairs4 ,further1 there is a 
very practical reason for his looking   
with suspicion and not with confidence  
on social changes4 ,it is only as the   
result of a long course of slow         
evolution that society has attained to a
 condition of fairly stable equilibrium4
 ,in the beginning society may be       
compared to a man hanging on for bare   
life1 with a precarious foothold1 to the

 face of a sheer cliff3 when the least  
movement may prove fatal1 all movement  
is dreaded4 ,thus the characteristic of 
all early societies is that they are    
impeded by the cake of custom and rigid 
with the immobility of conservatism4    
,to those who hold that experience      
mechanically impresses itself upon the  
mind and so automatically expresses     
itself as truth1 it must appear somewhat
 strange that mankind should have       
advanced for thousands of years without 
knowing that they had progressed2 and   
still more strange that it was not as an
 induction from experience1 but on a    
priori grounds that they arrived at the 
conclusion4 ,yet so it was4 ,the mere   
contemplation of the rise and fall of   
empires no more suggested the presence  
and persistence of a constant tendency  
to progress than the mountainous wave   
which threatens to engulf the ship      
suggests that the sea-level is a        
scientific truth4 ,but when ,darwin     
established his theory that man was     

descended from the brute1 all was clear3
 it became certain a priori that the    
long history and pre-history of man must
 have been one of progress and advance4 
,when the descent of man was            
established1 his ascent came to be      
studied1 and human evolution was seen to
 be synonymous with progress4 ,savages  
were seen to be the nearest existing    
representatives of primitive man1 and   
there was an end to the idea that the   
primitive state was perfection4 ,the    
comparative method1 once applied to the 
study of mankind1 was able to set side  
by side examples of savagery1 barbarism1
 and civilisation1 which illustrated    
every step in the process of the        
evolution of society1 and showed that1  
though the forms of society may         
fluctuate as do the waves of the sea1   
society itself is steady in its advance 
and progressive in its evolution4 ,this 
conclusion1 which at first was a        
deduction drawn from the animal descent 
of man1 has now the independent support 

of an enormous amount of evidence4 ,the 
existence of a ,stone ,age1 palolithic  
and neolithic1 of a ,bronze ,age and an 
,iron ,age1 and the succession of those 
ages in the order named1 are established
 facts of science4 ,that the culture of 
nomad peoples is lower than that of     
pastoral tribes2 that pastoral tribes   
advance in culture when they become     
agricultural2 that agriculture1 implying
 settled habits and fixed homes1 leads  
to the foundation of cities and the     
formation of civic life2 that the       
city-states of the ancient world give   
way to the nation-states of modern      
times3 are all accepted facts1 bridging 
the apparent chasm between civilisation 
and savagery1 and demonstrating the     
action of the law of continuity in the  
evolution of society4  ,but1 it will be 
observed1 all these facts and arguments 
taken together only prove what has      
been--not what will be4 ,they show that 
from a level little higher than the     
brute man has attained to what he is2   

but is this enough to guarantee his     
continuous rise8 ,in other words1 have  
we reached the real source of that      
universal hope which1 as we have said1  
is characteristic of this stage of man's
 evolution8 ,the bark of man's destiny  
hitherto has been wafted by a favouring 
and a steady gale1 and it is natural    
enough for the unreflecting to take it  
for granted that the wind will always   
set from the same happy quarter4 ,but   
the question will obtrude itself whether
 we are justified in the presumption4   
,if man shaped his own course1 we might 
at least say that there was no reason   
why he should not continue to steer in  
the same direction as hitherto4 ,but the
 most remarkable lesson that sociology  
has to teach us is that the course which
 he has followed so continuously has not
 been of his own steering4 ,as we have  
already seen1 man until this present    
generation has uniformly kept his eyes  
fixed on the quarter from which1 not to 
which1 he has imagined himself to be    

travelling1 and1 like a reluctant       
emigrant1 has lamented the increasing   
distance between him and the happy shore
 from which he sailed4 ,or1 to change   
the metaphor1 society is an organism4   
,like all organisms1 it starts as a     
relatively structureless mass2 then1 in 
accordance with the principle of the    
division of labour1 different functions 
come to be performed by different parts2
 thus special organs are developed for  
the performance of special functions2   
division of labour further implies      
co-operation of the various organs and  
the development of the necessary means  
of communication and connection4 ,all   
this is necessary for that evolution of 
society which we call progress2 and of  
all these changes in the structure of   
society but few were ever intentionally 
planned by man4 ,mr4 ,herbert ,spencer  
has familiarised this generation with   
the idea that the foreseen consequences 
of any intended change are insignificant
 as compared with the consequences      

unforeseen and unintended4 ,hence the   
general rule that the structural        
developments on which the evolution of  
society depends are but rarely the      
result of the coercive and conscious    
changes effected by government3 in      
practically all cases they are the      
unintended consequences of the          
spontaneous actions of individuals      
aiming at something else and            
unconsciously promoting the evolution of
 society4 ,so1 too1 the animal organism 
is made up of living units1 each of     
which unconsciously performs the part   
necessary to be played by it1 if the    
organism is to live2 and each unit1     
unconsciously again1 even modifies the  
part it plays1 in order to promote the  
changes which constitute the evolution  
and the progress of the organism4  ,we  
must therefore dismiss the idea that the
 progress of mankind and the evolution  
of society have been planned by man or  
are due to his design2 and we must      
recognise the presence in human affairs 

of some unseen1 impelling power which is
 continually guiding them to good issues
 and shaping them to ends not even      
rough-hewn by men4 ,this power1 it is   
evident1 must be one not limited in its 
action to the social organism1 but      
manifesting itself in animal organisms  
also1 since there also it produces      
similar results4 ,that power1 we need   
hardly say1 is to be sought in the      
struggle for existence3 wherever        
organisms are in excess of the means for
 supporting them1 competition for food1 
for life1 must ensue2 and in this case  
the battle is to the strong1 the race to
 the fleet4 ,but of course strength is a
 relative term3 what in some            
circumstances is a source of strength1  
in others may be a cause of weakness2   
and1 generally1 the very qualities which
 in some cases are of the highest value 
may in others be useless to their       
possessor4 ,it is therefore the creature
 which possesses the particular kind of 
superiority required by the             

circumstances in which it finds itself1 
which is the creature that is likely to 
fare best1 and is most likely to survive
 in the struggle for existence4 ,but1   
further1 the circumstances tend to      
produce the very superiority which they 
require3 they ruthlessly reject and     
condemn to destruction every organism   
which fails to satisfy their            
requirements1 thus leaving the field in 
possession of those organisms which have
 the required superiority4 ,the next    
generation1 therefore1 is bred not from 
chance parents1 but from parents which  
have been selected1 by natural causes   
and the force of circumstances1 as      
carefully as by the breeder who wishes  
to produce a prize animal4 ,every       
successive generation thus must be      
superior to that which preceded it4     
,advance is the very breath of every    
organism's being1 the condition without 
which existence is impossible4 ,to the  
talents which it has1 every being must  
add other talents1 or be cast out into  

the darkness of non-existence2 whereas  
to the good and faithful servant who    
exercises all the powers entrusted to   
him even wider rule is given4 ,neither  
this world nor the next is for the idle 
or for the stupid4 ,the intelligence    
must be alert to detect the slightest   
element of possible superiority1 and the
 will resolute to work it to the utmost 
of its worth4 ,man must be wise in his  
generation2 and the wise man makes      
friends even with the mammon of         
unrighteousness1 and that quickly4  ,if1
 then1 it is by the perpetual and       
strenuous exercise of all its powers    
that an organism achieves the degree of 
superiority which is its contribution to
 the universal work of progress1 it     
follows that the performance of every   
function is1 in a sense1 a moral        
obligation1 and that the moral man is   
one whose functions are all discharged  
in degrees duly adjusted to the         
conditions of existence4 ,here1 as      
elsewhere1 the individual1 to exist1    

must comply with the conditions of      
existence2 and progress consists in more
 perfect compliance with the conditions4
 ,there is1 however1 a difference       
between the highly evolved organism1    
man1 and the less complex organisms2    
between animal and human evolution2     
between biological and moral progress4  
,in the case of the lower and simpler   
organisms1 the creature is prompted     
simply and safely by its emotions to the
 performance of those functions on which
 its existence and the evolution of its 
species depend4 ,but the evolution of   
man has been so rapid in its later      
stages1 the social environment which he 
has himself created is so different from
 the circumstances in which he          
originally found himself1 that his      
adjustment to his environment has       
become1 so to speak1 much looser1 and   
consequently it is now no longer the    
case that actions in themselves pleasant
 are also necessarily beneficial in     
their consequences to the individual and

 to society4 ,moral progress1 therefore1
 will manifest itself in the            
readjustment of man to his altered      
conditions4 ,the consequence of that    
adjustment1 when complete1 will be that 
actions which are right--that is1 are   
beneficial to the individual and to     
society--will always be pleasurable1 not
 only in their consequences1 but also   
immediately and in themselves4 ,to this 
ideal1 when all men will delight always 
in the thing that is right1 and when all
 have attained to a height of morality  
now reached only by the few1 man is     
being slowly but surely urged by the    
force which is the motive power of all  
evolution1 the struggle for existence1  
regulated by the law which directs all  
progress1 that of the survival of the   
fittest4  ,here1 then1 we have the      
reason of the hope that is              
characteristic of our generation2 here  
the foundation of the calm confidence   
with which we count on the continuance  
of progress as a thing assured us4 ,it  

is not merely that progress has been    
made in the past1 that the gale hitherto
 has steadily blown us on a favourable  
course4 ,we have learnt that it must of 
necessity always blow from the same     
quarter4 ,man's course is not dependent 
on man's fitful will3 the wind and waves
 obey not him1 but the ,power which     
directs all evolution1 and our strength 
in ages past is shown by science to be  
our hope in years to come4     ,,ii4    
,,illusion   ,it seems1 then1 according 
to the optimistic view set forth in the 
previous chapter1 that ,evolution is    
necessarily ,progress1 and progress is  
movement in the line of our moral       
aspirations produced ad infinitum4 ,the 
changes that are and always have been   
taking place are and always have been   
changes for the better2 the forms of    
existence which incessantly succeed one 
another necessarily develop from lower  
to higher1 from good to better4 ,and    
this conclusion is not a matter of      
religious faith1 but of scientific      

necessity4 ,the only forces and causes  
that it presupposes are those which we  
see and feel at work every day around   
us4 ,for the reconstruction of the past 
history of the earth's surface1 geology 
only requires to assume the operation   
during infinite past time of those      
agencies which at this moment may be    
seen to be slowly changing the face of  
the earth4 ,the cooling of the earth's  
surface follows the same laws1 and can  
be calculated with the same certainty as
 the cooling of a red-hot poker4 ,the   
law of gravitation1 which determines the
 movements of the heavenly bodies1 is   
equally exemplified in the fall of an   
apple to the ground4 ,in fine1 the      
universe consists of bodies of matter in
 motion2 the movements which occur      
within the range of human observation   
are sufficient to enable us from them to
 calculate the paths which they follow  
when they pass beyond our ken1 and the  
correctness of our calculations is      
demonstrated when they reappear at the  

time and place predicted4 ,the chemist  
recovers on one side of his equation    
every atom which the other side requires
 him to account for4 ,the stars in their
 courses confirm the calculations of the
 astronomer4 ,matter is in perpetual    
course of redistribution1 and the same  
everlasting laws which determine the    
forms into which it is incessantly being
 redistributed necessarily determine    
that those forms shall perpetually      
improve4  ,this optimistic view of      
evolution has met with general welcome1 
but on very different grounds in        
different cases4 ,believers in ,divine  
,providence have eagerly greeted it as a
 startling and irresistible             
demonstration that their belief in a    
,providence over-ruling all things for  
good was true4 ,no suspicion here was   
possible that the argument had been     
sophisticated by those with whom the    
wish was father to the thought4 ,by     
science the testimony of science could  
hardly be impeached2 and here was       

science on independent reasonings of its
 own1 starting from purely materialistic
 ground1 compelled by the force of its  
own arguments to bear witness to the    
truth which religion had so long        
proclaimed on the strength of faith     
alone4 ,to this generation a sign had   
indeed been given4  ,on the other hand1 
the optimistic interpretation of        
evolution was welcomed with equal ardour
 by those for whom it removed the last  
difficulty they had in believing that   
there was no ,god4 ,hitherto the deeply 
rooted desire to believe that1 in spite 
of all appearances to the contrary1 good
 must triumph ultimately1 and           
right-doing never be confounded1 had    
seemed to necessitate belief in a       
righteous ,god4 ,but now the necessity  
for any such assumption was done away   
with3 the perpetual triumph of the good 
was a necessary aspect or expression of 
the mechanical action of particles of   
matter upon one another1 as much as the 
law of gravitation itself1 and based on 

exactly the same kind of evidence4 ,from
 this it followed that religious belief 
was but a passing phase in the process  
of evolution1 useful enough as long as  
the real evidence for our faith in the  
good was unknown1 but destined to       
dwindle to a mere rudiment and survival 
as fast as men become capable of seeing 
the truth of the matter1 and of         
realising that religion is superfluous  
because it can offer nothing that is not
 independently assured by science4 ,at  
the same time and in the same way the   
hope of future blessedness is brought   
down from the unsubstantial clouds of an
 imaginary heaven to the solid ground of
 a materialistic science1 which never   
travels beyond the evidence of the      
senses4  ,since1 then1 minds1 which     
differ otherwise so much1 are agreed    
that the optimistic interpretation of   
evolution is the true one1 it seems not 
unreasonable to ask each how far they   
are prepared to push their optimism4 ,we
 will ask the one side whether the      

reason why they believe in the goodness 
of ,god really is that1 as a matter of  
fact1 they see that good is incessantly 
triumphant around them1 and triumphant  
as a matter of absolute necessity4      
,surely whether we consider what we     
daily see of life1 or whether we        
consider the struggle with evil in our  
own souls1 it is a mockery to say that  
good invariably triumphs here and now2  
and there must be illusion in the       
argument that would prove that it does4 
,could an argument that is based on the 
assumption that matter and motion are   
the only realities issue in anything but
 illusion when extended to spiritual    
experience8  ,to the other side we may  
put the question somewhat differently4  
,it is agreed that all the many changes 
which are incessantly taking place in   
the universe1 and which1 added together1
 constitute what is called the cosmic   
process1 are incessantly and inevitably 
working for good1 and themselves are    
always rising from good to better4 ,but 

what of the ,force1 or ,power1 or       
,cause1 or ,reality which underlies them
 and of which they are the              
manifestation8 ,may we infer that       
because they are good1 it is good8 ,that
 if the fruits are good1 the tree must  
be good also8 ,to this the reply will be
 that it is the manifestations which we 
know2 they alone are known to us2 they  
alone can be known to us4 ,that which   
underlies them is not manifest2 and that
 which is not manifested to us obviously
 cannot be known to us3 it is the       
,unknowable4 ,obviously1 therefore1 it  
is impossible for us to say whether it  
is good or not4 ,to affirm and to deny  
that it is good would both equally be to
 profess knowledge of the unknowable4   
,religion may profess--and1 indeed1 all 
religions have professed--to possess    
this inconceivable and impossible       
knowledge4 ,but religion is not science4
  ,on this view1 then1 there are limits 
to the optimism of evolution3 to apply  
the term good to that which manifests   

itself as the cosmic process in         
evolution is mere illusion4 ,but this   
raises a further question3 ,if it is    
unmeaning to call the ,unknowable       
,reality good1 what precisely is the    
meaning and value of the term good when 
applied to those forms in which the     
,unknowable manifests itself to us8  ,to
 begin with1 it is clear that if        
everything has been evolved1 then our   
moral aspirations also are the products 
of evolution4 ,it is they1 indeed1 that 
distinguish man from the brute2 but even
 of them the law of continuity holds    
good3 we can see not only how in man the
 virtues have been developed by         
civilisation1 but we can trace the germs
 of conscience in that civilised animal 
the dog1 as we can certainly see        
maternal affection1 devotion1 and       
self-sacrifice in the fiercest of       
undomesticated animals4 ,in other words1
 the struggle for existence is waged    
better in co-operation than by          
individual effort2 co-operation implies 

the subordination of individual impulse 
to the interests of the species or      
society2 and such subordination1 taking 
different forms in different stages of  
social development1 is what we call     
virtue4  ,in the next place1 the theory 
of evolution is built upon the ancient  
truth that nothing abideth long in one  
stay4 ,matter and motion are in         
perpetual course of redistribution1     
entering into countless combinations1   
and assuming innumerable forms1 which   
succeed each other like the waves of the
 sea1 and like them are no sooner formed
 than they are gone4 ,it follows1 then1 
on this showing1 that our moral         
aspirations are as transitory as other  
products of evolution4 ,indeed1 as we   
look back over the pages of history we  
can see them always changing before our 
eyes--what is approved by savages is    
disapproved later2 the virtues of the   
military stage of social development    
give way to those fostered1 by the      
industrial organisation of society4 ,in 

a word1 our moral aspirations1 being the
 outcome of evolution1 have neither the 
permanence of matter and motion which   
are everlasting and indestructible1 nor 
the reality which is the attribute of   
the ,unknowable alone4  ,if any         
confirmation of this conclusion were    
required1 it would be found in the fact 
that only a living1 conscious being can 
entertain moral aspirations1 or desire  
the good1 or hunger and thirst after    
righteousness4 ,and life and            
consciousness are but transitory phases 
of evolution4 ,the earth's crust1 the   
geologic record1 testifies to the former
 existence of fauna now extinct4 ,the   
science of heat makes it certain that   
the earth must cease to be habitable for
 any form of life2 and with the         
extinction of consciousness1 good and   
the desire for good1 right and the      
striving after right1 will be no more3  
matter and motion1 brute matter and     
blind forces1 knowing nothing of good or
 evil1 will resume their ancient1       

desolate domain4  ,if1 pursuing the same
 train of thought1 we ask what meaning  
the optimistic evolutionist puts upon   
the word good1 we shall see that1       
according to him1 the distinction       
between good and bad is one that        
applies1 and can only apply1 to certain 
moments in the process of evolution1 but
 not to the process as a whole1 just as 
we have already seen that according to  
the optimistic evolutionist the         
distinction does not apply to the       
,unknowable ,reality of which the       
process of evolution is a manifestation4
 ,the law of life is laid down to be the
 struggle for existence1 with the       
consequent survival of the fittest4 ,in 
the struggle1 that is good which is     
struggled for1 viz4 existence2 and that 
conduct1 in man or brute1 is good which 
conduces to success in the struggle and 
enables the organism to maintain its    
existence4 ,this can only be done by the
 adaptation of the organism to its      
environment1 of the constitution to the 

conditions4 ,it follows1 therefore1 that
 good is a purely relative term3 it is  
only applicable with reference to       
organisms1 and even in their case only  
to success and whatever contributes to  
success in the struggle for existence4  
,but to the cosmos before the struggle  
for life begins1 and after life and its 
struggles have relapsed into the        
insentience of unconscious matter1 the  
term cannot be applied4 ,matter and     
motion1 which exist before and after    
life's appearance1 are everlasting and  
indestructible4 ,their existence is     
assured1 and implies no struggle4 ,they 
are eternal1 organic life compared with 
them is momentary4 ,the portion1 then1  
of the cosmic process which can be      
spoken of as good is infinitesimal      
compared with the whole4 ,save for the  
brief moment during which organic life  
exists1 it is as illusory to speak of   
the cosmic process as good as it is to  
apply the term to the ,unknowable4  ,but
 if so much of our optimistic           

interpretation of evolution has proved  
to be an illusion which consists in the 
simple fallacy of using the word good in
 connections in which it has no meaning1
 can we hope to rescue the very small   
fragment that remains8 ,perhaps we may  
argue1 that since that is good which    
conduces to human existence1 the whole  
of the cosmic process up to now1 having 
paved the way and prepared the earth for
 man1 must be good4 ,thus at one stroke 
we seem to regain half at least of the  
territory we have lost4 ,but it is only 
seeming1 once more illusion1 for the    
cosmic process which has prepared the   
earth for man's existence has also      
prepared it for his destruction3 his    
good1 his existence1 and his destruction
 are equally indifferent to it4 ,this   
conclusion is confirmed by the          
reflection that to regard the cosmic    
process as giving any consideration to  
man would be to ascribe purpose1        
consciousness1 a knowledge of good and  
evil1 and a preference for good1 to the 

,unknowable of which the cosmic process 
is the continuous manifestation4  ,it is
 therefore mere illusion to imagine that
 evolution necessarily tends to good3 it
 is absolutely indifferent to it4 ,and  
as we must judge of the parts by the    
whole1 we must conclude that human      
evolution follows the same laws as      
evolution in general4 ,the steps in     
human evolution1 like those in evolution
 at large1 are not progress1 are not    
changes working to a good end1 but      
merely changes4 ,evolution is not       
progress1 but mere change1 as far as    
good and evil are concerned1 a mere     
marking of time1 or at most a series of 
movements in which advance and retreat  
cancel each other in the long-run4  ,at 
the same time1 the evolution theory     
enables us to see plainly a cause at    
work which would inevitably produce in  
human minds the illusion that existence 
is good4 ,just as any species of animals
 which found a pleasure in actions      
ultimately entailing the destruction of 

the species would be condemned to       
extinction1 so too only those varieties 
of the genus homo could survive in whom 
the conviction of the goodness and      
desirability of existence was strong    
enough to call forth the activities on  
which existence was dependent4  ,the    
optimistic interpretation of evolution  
is based on the struggle for life theory
 that existence sums up the good for    
which man struggles2 and we have sought 
to show that the optimism which is based
 on this assumption must result in the  
conclusion that progress is an illusion4
 ,some readers1 however1 may hold that  
mere existence is not the only good that
 man is capable of struggling for4      
,,iii4  ,,pessimism   ,the prospect of  
attaining untroubled happiness1 or of a 
state which can1 even remotely1 deserve 
the title of perfection1 appears to me  
to be as misleading an illusion as ever 
was dangled before the eyes of poor     
humanity4 ,and there have been many of  
them4#a  ,the theory which sees in      

evolution nothing but the redistribution
 of matter and motion leads to an       
optimistic view of things which on      
examination proves to be a misleading   
illusion4 ,from illusion to pessimism is
 but a step4  ,the facts on which the   
theory of organic evolution is based are
 two4 ,the first is that no two         
individuals of any species are born     
exactly alike2 and that of two different
 individuals one must be superior to the
 other1 i4e4 better fitted to survive   
under the conditions then and there     
prevailing4 ,the next is that parents   
transmit their qualities to offspring2  
and the superiority of superior parents 
is thus transmitted and accumulated from
 generation to generation4 ,organic     
evolution1 therefore1 consists in more  
and more perfect adaptation of the      
organism to the environment4 ,and this  
adaptation is effected by the physical  
destruction of those creatures which are
 weakly and not adapted to cope with the
 environment4  ,according to the theory 

that evolution is progress1 the progress
 or evolution of humanity obeys the same
 laws1 is impelled by the same forces1  
and follows the same line as the        
evolution of organisms in general2 and  
consists accordingly in increasing      
adaptation to the environment4          
,imperfect adaptation manifests itself  
whenever a man's impulses or desires    
move him to perform acts which are      
immediately or eventually prejudicial to
 his own or to society's existence4     
,adaptation will be perfect when all    
acts which are necessary for the        
existence of the individual and of the  
society are pleasant in themselves--when
 not only going to the dentist's will be
 a duty1 but the extraction will be a   
pleasure desired for its own sake4      
,though ,mr4 ,huxley maintained that it 
was a misleading illusion to lead people
 to expect any such state of untroubled 
happiness1 he was far from denying that 
progress has been made in the past by   
man1 or from despairing of further      

progress in the future4 ,but progress   
does not1 according to him1 consist in  
adaptation to environment2 it is not    
effected by means of the struggle for   
existence2 it neither obeys the same    
laws1 nor is impelled by the same       
forces1 nor follows the same lines as   
organic evolution in general4 ,nor does 
it consist in the substitution of       
personal pleasure for a sense of duty as
 the motive of action3 on the contrary1 
it consists in a fuller and fuller      
recognition of the claims of others4    
,the idea that evolution means progress1
 and by its very nature necessarily     
results in perfection1 owes much of its 
popularity to the fallacious            
interpretation given to the phrase      
survival of the fittest4 ,in any        
scientific use of the phrase1 fittest   
simply means fittest to survive4 ,but in
 popular usage it is supposed to mean   
ideally or ethically best4 ,but the     
fittest to survive are not necessarily  
the ideally best3 they are1             

scientifically speaking1 simply those   
best adapted to the circumstances and   
conditions under which they live4 ,and  
the circumstances and conditions1 the   
environment1 may or may not be          
favourable to the survival of the       
ethically or sthetically best3 they may 
be favourable to the growth of weeds and
 to the destruction of beautiful        
flowers1 in which case the cosmic       
process will wipe out the beautiful     
flowers1 and the movement of evolution  
will be sthetically retrogressive1 not  
progressive4  ,adaptation to            
environment1 therefore1 is no indication
 or test of progress1 or of what is good
 or right or true or beautiful4         
,everything that exists is shown1 by the
 mere fact of its existence1 to be      
adapted to its environment4 ,if1        
therefore1 such adaptation is evidence  
that the thing is ideally satisfactory1 
it will follow that whatever is1 is     
right4 ,at the same time1 our conception
 of right and good will be emptied of   

all meaning3 a right or good thing will 
simply mean a thing which exists4 ,the  
epithets will simply predicate          
existence1 not a quality2 and           
consequently we shall have to call the  
successful villain and the prosperous   
traitor good1 and their methods right4  
,they have adapted themselves to their  
conditions1 and have flourished in      
consequence4  ,adaptation to environment
 could only mean progress provided that 
the environment was uniformly such as to
 favour the survival of those alone who 
were ideally fit to survive4 ,but it is 
not3 instances are not uncommon in which
 organisms1 having attained to a certain
 degree of complexity and heterogeneity 
of structure1 subsequently1 as a        
consequence of adapting themselves to   
their environment1 lose it and revert to
 an earlier stage of development1       
relatively simple1 homogeneous1 and     
structureless4 ,such reversion or       
regressive metamorphosis is as much a   
part of the organism's evolution as its 

previous progressive metamorphosis2 and 
progress and regress both are equally   
the result of adaptation to environment4
 ,further1 though reversion and regress 
may now be only occasional1 it is       
certain that as the earth cools down    
they must become universal3 the altered 
conditions of temperature1 etc41 will   
allow only the lower forms of life to   
survive1 and will eventually extinguish 
even them4  ,as regards organic         
evolution in general1 then1 the struggle
 for existence and the action of the    
environment do not necessarily tend to  
result in progress4 ,as regards the     
evolution of man in particular1 ,mr4    
,huxley went further and maintained that
 they were absolutely inimical to human 
progress1 which has been effected1 not  
because1 but in spite of them1 and is   
the result not of obeying the cosmic    
process1 but of defying it4  ,the       
qualities which brought success in the  
struggle for existence to man as an     
animal were rapacity1 greed1            

selfishness1 and an absolute and cruel  
indifference to the wants and sufferings
 of others4 ,on the gratification1 at   
all cost to others1 of his animal       
desires1 his animal existence depended3 
it was the ape and tiger within him that
 made him victor in the struggle for    
existence2 it was the environment that  
imposed this as the condition of        
success4  ,the qualities which make man 
a human being are tenderness1 pity1     
mercy1 compassion1 self-sacrifice1 and  
love4 ,it is in their growth--the       
ethical process--that human progress    
consists1 and not in the ruthlessness by
 which the cosmic process effects the   
evolution of other organisms4 ,these    
qualities--human and humane--do not make
 for success in the struggle for        
existence4 ,they are not adapted to the 
environment provided by ,nature4 ,their 
owners were not the fittest to survive1 
and consequently paid the               
penalty--physical destruction--as far as
 the cosmic process could exact it4 ,if 

the struggle for existence and the      
action of the environment have not      
succeeded in keeping man down to the    
level of the brute1 it is because man   
has deliberately set himself to oppose  
the cosmic process and the blind forces1
 knowing nothing of right and wrong1    
pity or love1 by which it effects the   
evolution of the brute4 ,the struggle   
for existence is fatal to the           
development of the qualities which are  
peculiarly characteristic of humanity1  
and man accordingly has suspended the   
struggle for existence4 ,in place of    
warring with his fellow-man1 he has     
begun to co-operate with him4 ,he has   
learnt to some extent to postpone the   
gratification of his own wants to the   
satisfaction of those of others4 ,he no 
longer destroys the weakly1 the sick1   
the helpless1 the useless1 or even the  
criminal2 and1 if the environment       
threaten their destruction1 he sets to  
work to alter the environment4 ,man no  
longer seeks to conquer ,nature by      

obeying her3 he studies her forces in   
order to command them to his will4      
,adaptation to environment is the       
implement by which she shapes human     
evolution to ends that are not his ends2
 he wrests the weapon from her hands1   
and by adaptation of the environment    
undoes her work1 fosters the growth of  
those qualities which tend towards his  
ideal1 and does away with the conditions
 which harbour ignorance and error1     
selfishness and sin4  ,human progress1  
then1 consists in perpetual             
approximation to the ideals of charity1 
love1 and self-sacrifice4 ,life is      
exhibited as a struggle against evil1   
against the ape and tiger within us     
which we inherit from our ancestor--the 
brute4 ,the evil is real1 the struggle  
is hard but worthy1 and not the less    
worthy because it is not directed to our
 personal happiness and gratification4  
,the practice of self-restraint and     
renunciation is not happiness1 though it
 may be something much better4#b  ,thus 

far this criticism of life1 though      
stern1 is not pessimistic4 ,on the      
contrary1 in it man seems to have       
recovered the freedom of action and the 
power of independent judgment which1 as 
the mere product of the cosmic process1 
he could not enjoy according to the     
optimistic theory4 ,if life is a        
struggle1 at any rate man can fight the 
good fight1 if he will2 and he can judge
 for himself which is the higher1 the   
adaptation to environment which puts man
 on a level with the ape and tiger1 or  
the adaptation of environment which1 for
 the sake of his ideals1 sets him in    
conflict with the cosmic process4  ,it  
is when we proceed to conjecture the    
issue of the struggle1 as thus stated1  
that pessimism begins to invade us4     
,however valiantly man may fight1       
whatever temporary victories he may gain
 here or there1 his defeat in the end is
 inevitable3 the same cosmic forces     
which1 working through him1 have won him
 his trifling victories have preordained

 his ultimate destruction4 ,as far as it
 is possible for science to forecast the
 future1 it is certain that in the end  
man will fall a victim to his           
environment1 and join the other extinct 
fauna of the earth4 ,with him the       
ethical process ceases2 with him perish 
the hopes1 the aspirations1 and the     
ideals for which he strove as being of  
greater worth than aught that evolution1
 the redistribution of matter and       
motion1 could offer or produce4  ,if    
this were all1 the picture would be     
sufficiently gloomy3 man alone in the   
universe1 surrounded by forces which act
 without regard to good or evil1 without
 sympathy or heed for right or wrong1   
indeed1 with the effect of impartially  
extinguishing both in the end4 ,but it  
is not all4 ,as the conditions grow more
 and more unfavourable to man's         
existence upon earth1 as the margin of  
the means of subsistence contracts1 and 
the presence of universal want          
increases1 the ape and tiger in man will

 begin to assert themselves once more4  
,in the face of starvation1 the instinct
 of self-preservation will become       
imperious4 ,once more1 as in the        
earliest days1 man will live by         
rapacity1 cruelty1 and selfishness      
alone4 ,before man yields possession of 
the earth to the brutes1 he will himself
 revert to brutishness4 ,the puny       
barriers behind which man has for a     
moment sheltered himself from the action
 of the cosmic process1 and nursed the  
feeble flame of those aspirations after 
higher things which distinguish him from
 the brute1 must inevitably be swept    
away by the restless and relentless tide
 of insentient matter1 perpetually      
redistributed by aimless motion1 which  
constitutes the cosmic process4  ,the   
pity of it is that the process of       
evolution should require not merely     
man's physical destruction1 but his     
moral destruction also2 that the ruin of
 his body should be preceded by the ruin
 of his soul2 that in his regressive    

metamorphosis he should be compelled1 by
 the struggle for existence and the     
instinct of self-preservation1 to play  
the traitor to one after another of his 
ideals of tenderness1 of pity1 and of   
love4 ,the fittest to survive will be   
those who are most completely adapted to
 the altered environment1 who are       
resolved to succeed in a struggle for   
existence in which success can be       
obtained by brutishness alone4 ,the     
least fitted to the new conditions1 and 
the first to perish therefore1 will be  
those with whom self does not come      
first4 ,with their destruction the      
competition between their less          
scrupulous survivors will become fiercer
 and still more cruel4 ,and this process
 will be repeated again and again1 each 
generation transmitting cunning and     
cruelty intensified to the next4 ,our   
great cities already breed men degraded 
below the level of the lowest savages   
known to us1 but even they can give us  
but little idea of what the struggle for

 existence will yet produce from the    
ruins of civilisation in the course of  
the ,evolution of ,inhumanity4  ,while  
proclaiming that the ethical process is 
in opposition to the principle of the   
cosmic process1 and tends to the        
suppression of the qualities best fitted
 for success in that struggle1 and that 
at the best the ethical process can     
maintain itself only for a relatively   
short time1 until the evolution of our  
globe shall have entered so far upon its
 downward course that the cosmic process
 resumes its sway2 and1 once more1 the  
,state of ,nature prevails over the     
surface of our planet1 ,mr4 ,huxley held
 that our duty lay not in imitating the 
cosmic process1 still less in running   
away from it1 but in combating it4#c    
,cosmic nature is no school of virtue1  
but the headquarters of the enemy of    
ethical nature1 and though we know that 
the enemy's triumph must be complete1   
that the defeat of the good cause is    
preordained1 that we and ours must be   

annihilated1 we must remain at our      
posts1 fighting to the end without hope4
  ,it seems1 then1 that man possesses   
two kinds of knowledge3 he knows to some
 extent what is1 and to some extent he  
knows what ought to be4 ,and both kinds 
of knowledge are equally valid4 ,he     
judges that a thing is1 and he judges   
also that a thing ought to be4 ,both    
judgments are equally true1 but         
apparently both are not equally final1  
for if man judges that what is1 ought   
not to be1 he is impelled to alter what 
is1 so that in the end the thing that   
ought to be is also the thing that is4  
,the judgment of what ought to be1 the  
ideal1 is thus proved1 or rather made1  
to be the finally correct one4 ,on the  
other hand1 if man is defeated in his   
attempts to adjust the things that are  
to his judgment of what they ought to   
be1 he does not acquiesce in his defeat2
 he refuses to accept the result as     
final2 the end of the matter is not     
there2 things are not what he strove to 

make them1 but they ought to be4 ,what  
is has nothing to do with what ought to 
be4 ,but what ought to be may make a    
good deal of difference to what is4     
,the ethical process1 in its conflict   
with the cosmic process1 may not in the 
end prove victorious2 but that makes no 
difference to the fact that it ought to 
be victorious4 ,it is this deep-seated  
conviction which made ,mr4 ,huxley say  
that we must declare war to the last    
against cosmic nature1 the headquarters 
of the enemy of ethical nature4 ,the    
victory of the enemy may be certain1 but
 it will none the less be wrong2 it may 
be permanent1 but as long as it lasts it
 will be wrong4 ,if matter and motion   
are eternal and indestructible1 morality
 is equally everlasting and immutable4  
,unless this is so1 unless the triumph  
of the cosmic process is wrong1 once and
 always1 why are we called upon to      
endure sorrow and pain and suffering    
rather than submit to it8 ,our judgment 
that it is wrong is as independent of   

time as is our judgment that particles  
of matter gravitate towards one another4
 ,we have no reason for believing that  
the latter will continue to be true for 
a longer time than the former4 ,indeed1 
if matter and motion1 having achieved   
their victory over the ethical process1 
were then and there to be annihilated1  
their victory would continue to be      
wrong1 though they had ceased to be4    
,right may triumph or wrong may triumph1
 but right is right and wrong is wrong  
for evermore4 ,it is vain to tell us in 
the same breath that we must stake our  
all upon our moral judgments and that   
our moral judgments are not to be relied
 on4 ,every impeachment of their        
validity is an invitation to us to give 
up the struggle against the enemy of    
ethical nature4 ,and if we are really   
resolved to fight the good fight and    
quit ourselves like men1 we thereby     
affirm that our moral judgments are at  
least as valid as our judgments on      
matters of fact1 and that1 if our       

knowledge of what is is true            
objectively1 our knowledge of what ought
 to be has in it at least an equal      
element of objective truth4  ,if1 then1 
the cosmic process is real and          
objective1 in so far as it is a         
perpetual manifestation of the ,unknown 
,reality which underlies all things1    
then the ethical process1 having the    
same reality and objectivity1 is also a 
manifestation of the ,unknowable4 ,the  
perpetual redistribution of matter and  
motion is not the only way in which the 
,unknowable manifests itself to men3 it 
also gives a shape to itself in the form
 of the highest and purest aspirations  
of which man is conscious within        
himself4 ,it might seem1 therefore1 at  
first sight as though a mere            
dispassionate consideration of the      
actual facts of life1 quite apart from  
any religious presuppositions or        
presumptions1 forced us at last into the
 presence of a ,god1 the source and     
author of all goodness4 ,but1 in the    

first place1 those who hold to the dogma
 of ,agnosticism1 that what underlies   
things as they are known to us is the   
,unknowable1 cannot admit that we know  
or can find out whether the ,unknowable 
is good or bad4 ,induction1 the logical 
method to which science owes so many of 
its discoveries1 and by which we proceed
 from the known to the unknown1 does not
 avail us here4 ,no logical method could
 discover what is not merely unknown1   
but absolutely unknowable4  ,in the next
 place it is reasonable enough that     
those who begin by believing in a       
,divine ,providence should also believe 
that right will triumph in the end1 if  
not in the world as it is manifested to 
us now and here1 in space and time1 then
 in that real world1 that kingdom of    
heaven1 of which this world is but an   
imperfect manifestation1 or to which it 
is but a distant and slowly moving      
approximation4 ,for those1 however1 who 
refuse to assume the reality of a       
,divine ,providence the case is         

different4 ,they base themselves on     
facts of experience3 they observe that  
to some small extent what ought to be   
tends to substitute itself for what is1 
thanks to the action of man exclusively1
 and not to any inherent tendency to    
good in cosmic nature1 but rather in    
spite of the resistance to good caused  
by the necessary action of the          
mechanical laws of nature4 ,from their  
observation of the conditions under     
which man has succeeded in modifying    
what is into what ought to be1 they     
forecast the extent to which that       
process may be carried in the future2   
and their conclusion is that the process
 is doomed to eventual failure1 is      
doomed not merely to cease1 but to give 
way to a process in the opposite        
direction1 by which what ought to be    
will be displaced by what ought not1 by 
which ethical nature will succumb to    
cosmic nature4  ,now1 if there be no    
,god1 or if being ,unknowable ,he must  
be eliminated from our words1 thoughts1 

and deeds as a negligible and useless   
quantity for rational purposes1 it is a 
natural enough conclusion that right    
must eventually succumb to wrong4 ,it is
 but a reassertion of the familiar      
thesis that without religion morality   
cannot permanently be maintained4 ,on   
this occasion1 however1 the thesis is   
advanced not as a piece of religious    
prejudice or theological insolence1 but 
as the teaching of science and the      
inevitable outcome of evolution4        
,,footnotes3  #a ,,huxley1 ,evolution   
and ,ethics1 p4 #dd4  #b ,,huxley1      
,evolution and ,ethics1 p4 #dd4  #c     
,evolution and ,ethics1 pp4 #ca1 #de1   
#hc4     ,,iv4  ,,idealism   ,the       
bitterness of ,pessimism1 or rather of  
the pessimistic interpretation of       
evolution sketched in our last chapter1 
lies in the discovery that what we value
 most1 what we1 in our best moments1    
prize most highly1 what we hold dearest 
to us1 is a matter of indifference to   
the cosmos4 ,that there should be any   

power greater than that of ,right1 that 
all goodness should in the end for ever 
be confounded1 is incredible in the same
 way that the greatest losses in life   
are incredible in the first moment of   
shock in spite of the undeniable facts  
that show them to be real4 ,but whereas 
those losses are but personal1 and      
possibly our regrets selfish1 this loss 
is more than personal1 and the regret   
not merely selfish4 ,it is not merely   
that we personally have held a mistaken 
opinion1 or that any                    
self-sacrifice--miserably small and     
unworthy in the retrospect--that we have
 made has been made for a losing cause4 
,it is that apart from our personal     
share in the matter1 which rated at its 
true value is as naught1 the thing is   
wrong2 it ought not to be4 ,of that we  
are just as certain as that our past    
life has not been what it ought to have 
been1 what it might have been4 ,the past
 is past beyond recall1 but for the     
future hitherto there has been hope and 

faith1 faith that what ought to be may  
be1 even for us1 hope that it will be   
so4 ,but now1 in place of hope and      
faith1 we have the scientific certainty 
that the future of humanity is devoted  
to the triumph of the thing that ought  
not to be4 ,the only consolation left to
 us is the inextinguishable1 the        
unconquerable conviction that right is  
right even though it should not prevail4
 ,to this conviction we must hold1      
though the heavens should fall4 ,to it  
we must hold1 though it bring1 as bring 
it must1 according to ,mr4 ,huxley1     
sorrow and pain and the renunciation of 
our own happiness4  ,these are hard     
sayings4 ,but there is a yet harder to  
be added to them4 ,even though it should
 involve the renunciation of our        
intellectual superiority to other       
people1 we must hold to our conviction4 
,if we are in earnest about our moral   
convictions1 we shall reject any        
suggestion that they are not after all  
really true1 even if that suggestion    

seems to afford the only way of escaping
 from the conclusion that faith in      
religion has the same basis in reason as
 faith in science4  ,in proclaiming our 
conviction that right is right1 we      
affirm and intend to affirm that it is  
so not as a matter of opinion1 but as a 
matter of fact4 ,in the same way1 an    
established scientific truth is not one 
of those matters about which reasonable 
persons1 who are competent to judge1 may
 reasonably hold different opinions3 it 
is not a matter of opinion1 but a matter
 of fact4 ,indeed1 both kinds of truth1 
moral truths and scientific truths1 are 
quite independent of individual and     
personal opinion4 ,there are people in  
whose opinion the earth is flat2 but the
 earth is not flat1 nor can their       
opinion alter the fact4 ,there was a    
time when all the laws of nature were   
unknown to man or misconceived by him2  
but they operated as usual1 quite       
unaffected by his ideas4 ,so there are  
people who consider successful roguery  

ideal1 and who would make a fortune by  
promoting fraudulent companies1 if they 
could2 but honesty remains a duty1 in   
spite of their ideas4 ,right is right1  
even though there be brutes in human    
form2 and right was right1 even when the
 ape and tiger ruled in man1 and even   
though they were fine fellows1 in their 
own opinion4 ,cruelty and selfishness   
never were right at any time1 and never 
will be4 ,the laws of morality1 like the
 laws of science1 are objectively true3 
they do not vary with the opinions men  
entertain about them2 the earth1 for    
instance1 did not move or cease to move 
round the sun according as men imagined 
,galileo to be right or wrong1 nor has  
right ceased to be right even when the  
world has been most depraved4  ,a moral 
judgment1 then1 like a scientific       
judgment1 is objective1 not subjective2 
it is not the expression of a mere      
opinion1 but the statement of a fact    
which has an existence independent of   
man4 ,if now we ask what sort of an     

existence it has1 it is clear that what 
is and what ought to be have not in all 
cases the same kind of existence3 the   
thing which is may sometimes also be the
 thing that ought to be1 but often it is
 not4 ,now1 when the latter is the case1
 when a thing is felt to be a crying    
evil1 a foul injustice that calls for   
remedy1 in what sense does the justice  
exist on which we call to drive out the 
injustice8 ,the thing which ought not to
 be exists1 and is in possession4 ,the  
thing which ought to be delays its      
coming4 ,shall we say1 then1 that1 while
 that is so1 it exists indeed1 but      
exists as an ideal1 as something which  
we know ought to be and are resolved    
shall be8 ,that it must present itself  
to some mind or other as an object of   
desire1 and as a possibility capable of 
fulfilment1 is certain4 ,that it does so
 present itself to man is what we mean  
when we attribute to him the power of   
moral judgment and moral action4 ,but   
when we speak of man's moral judgments  

as being objectively true1 we imply that
 they exist not merely in his mind1 but 
also elsewhere4 ,but ideals can only    
exist in a mind2 judgments can be       
pronounced only by a judge4 ,when1      
therefore1 we affirm that in objectivity
 and validity our moral judgments are on
 a par with our scientific judgments1   
and that our knowledge of what ought to 
be is as real and true as our knowledge 
of what is1 that the existence of       
ethical nature1 with its demands upon   
our reason1 is a fact as indisputable as
 the existence of cosmic nature1 we are 
implicitly affirming also the existence 
of a mind1 other than human1 from whose 
moral judgments the laws of morality    
derive their validity2 and as those laws
 are eternal and immutable1 as right is 
right always and from eternity to       
eternity1 so must be the mind in which  
they are and from which they proceed4   
,to say that the ideal is real sounds   
paradoxical4 ,it seems like saying that 
to have the idea of a shilling is the   

same thing as possessing a shilling4    
,that is a patent absurdity1 but no one 
will maintain that it is an absurdity to
 say that we ought to try to be better  
than we are4 ,on the contrary1 everyone 
will admit that it is a truth1 and a    
truth of the highest importance1 of     
greater value and greater significance  
for our highest interests than1 say1 the
 law of gravitation1 or any statement as
 to the ways in which matter and motion 
are redistributed4 ,when the desire to  
amend our life is strong upon us1 when  
we are most conscious of the heavy      
difference between actual amendment and 
amendment in idea alone1 then we are    
most certain of the reality of the moral
 ideal as a fact1 both of immediate     
consciousness at the moment and of      
permanent significance for us and for   
all men4 ,to say that our moral         
convictions correspond to no real facts 
is simply to deny to them any validity  
at all4 ,to say that the facts to which 
they correspond are real1 but are purely

 subjective1 being but moods1 and often 
passing moods1 of the individual1 is    
merely to say that our moral convictions
 are illusions and right-doing only     
fancy4 ,nor do we mend matters if we add
 that all men are more or less subject  
to these moods1 that right and wrong are
 purely human institutions2 for if their
 value in the individual is naught1     
their existence in the multitude does   
but add to ciphers ciphers4 ,on the     
other hand1 if the moral ideal is no    
figment of man's imagination1 if its    
existence does not come and go with his 
fitful moral struggles1 then its        
permanent abode1 the centre from which  
it manifests itself1 must be in some    
permanent intelligence at the centre of 
things4  ,the ,pessimistic              
interpretation of evolution suggests    
another way of reaching the same        
conclusion4 ,that form of ,pessimism    
represents cosmic nature as indifferent1
 if not hostile1 to ethical nature2 the 
former by its law of the struggle for   

existence favours the survival of the   
strongest and the most selfish2 the     
latter with its moral laws strives to   
suspend the struggle for existence1 and 
to defeat the selfishness which the     
former seeks to perpetuate and extend4  
,human evolution is in its essence the  
struggle of man as a moral being against
 nature as non-moral or anti-moral2 and 
the curve traced by human evolution is  
the resultant of the opposition of the  
two forces--the microcosm1 man1 and the 
macrocosm1 nature4 ,during the first    
part of its course the line of human    
evolution rises1 but during the latter  
part it is doomed to fall2 and the curve
 will be completed when man1 having     
traversed every stage of moral          
degradation1 is merged once more in the 
brute matter to which originally he owed
 his being4 ,against this victory of    
cosmic nature man1 as a moral being1    
protests and fights4 ,he protests that  
it is wrong--wrong1 not because it      
brings him more pain than pleasure1 for 

right-doing also may have that result1  
but wrong without regard to his         
feelings1 so that any impartial         
spectator who witnessed the struggle    
would condemn and regret the issue4 ,if 
this is not so1 if the condemnation is  
the expression merely of human          
prejudice1 then there is nothing in the 
defeat of ethical nature or in the      
victory of its enemy1 cosmic nature1    
really to regret2 the difference between
 right and wrong is not an absolute or  
real distinction1 corresponding to real 
facts1 and the victory of cosmic nature1
 even if it runs counter to man's       
prejudices1 is not thereby shown to be  
really wrong1 though man naturally is   
under the illusion that it is4  ,the    
coarse and immoral piece of vulgarity   
which condones an act of wrong-doing on 
the ground that it will be all the same 
a hundred years hence1 is1 with an      
extension of time1 as applicable to the 
race generally as to the individual in  
particular4 ,in a million1 or a billion1

 years hence it will1 according to the  
pessimistic interpretation of evolution1
 be all the same3 matter and motion will
 alone exist1 completely indifferent to 
right and wrong4 ,what does it matter1  
then1 whether we do right or wrong8     
,ultimately1 it will make no difference3
 the distinction between right and wrong
 is not one of permanent value1 or based
 on any lasting difference in things4   
,nor is it strange that a cause which is
 based on an illusion should be doomed  
to defeat4 ,what is strange is that     
anyone should invite us to renounce     
happiness for such an unmeaning         
struggle4  ,the only reply to such loose
 talk is that it does matter1 here and  
now1 always and to all time1 that right 
should triumph over wrong4 ,it will not 
do to say that it matters now1 but will 
not matter hereafter1 for1 if it is of  
no importance then1 neither is it of any
 importance now4 ,but if right-doing is 
the most important thing in the world1  
more important than happiness1 more     

important to all time even than the     
perpetual redistribution of matter and  
motion1 to whom is it important8 ,not   
exclusively1 nor even primarily1 to     
ourselves2 for the essence of           
right-doing is the attempt to put self  
away and forget it1 the yearning to be  
lifted above personal considerations and
 thought of self1 the conviction that   
whilst it matters all the world to me1  
to do the right1 the matter does not end
 with me4 ,the matter is not of merely  
personal importance to me1 nor important
 simply because ,i choose to think it   
so4 ,its value and significance are     
apprehended--alas6 too rarely--by me1   
they are not created by me4 ,its        
significance and importance are real1   
not fictitious2 that reality is not     
created by man1 it is not a human       
prejudice1 but exists independent of man
 and what he thinks4 ,to matter and     
motion1 those perpetual manifestations  
of the ,power or ,reality which         
underlies them1 nothing can have any    

meaning or importance3 it is only to a  
mind that things can be significant or  
important4 ,if1 then1 the importance of 
right-doing is real1 it is because it   
really matters to the ,power1 which     
underlies all things1 that we should do 
right2 and that ,power must be of the   
nature of an intelligence1 for it is    
only a mind which can either apprehend  
values or assign them4 ,if the          
microcosm1 man1 can pass a valid        
sentence of condemnation upon the       
macrocosm1 nature1 it is only because   
and so far as his moral nature places   
him in direct communication with the    
heart of things and gives him knowledge 
of the will of that ,power on which     
microcosm and macrocosm alike depend for
 their existence4 ,if the distinction   
between right and wrong is one by which 
man can correctly judge between himself 
and the cosmos1 the distinction and the 
judgment must proceed from a source     
superior to both4 ,if it is not1 then   
the ,pessimistic interpretation of      

evolution falls to the ground1 because  
it is based on the assumption that its  
condemnation of cosmic nature is a      
correct judgment4 ,not only does        
,pessimism fall1 but the element of     
truth and reality which ,pessimism      
contains must also be abandoned2 if the 
distinction between right and wrong is  
not sufficient for the task put upon it 
by ,pessimism1 neither is it sufficient 
for us to build our lives on4 ,in fine1 
either the ultimate defeat of the       
ethical process matters1 or it does not4
 ,if it does not1 why suffer sorrow and 
pain in the vain endeavour to stave it  
off8 ,if it does1 then to whom8 ,no     
longer to man1 for he will have joined  
the extinct fauna4 ,therefore to some   
moral intelligence to whom the triumph  
of right is a matter of importance4     
,from this dilemma the only escape seems
 to be frankly to admit that a billion  
years hence it will be all the same1 but
 to deny that1 because it will be all   
the same then1 it is a matter of        

indifference now4 ,this argument1 then1 
maintains that it will be all the same  
ultimately1 and that it is an illusion  
to imagine that when man is extinct it  
can possibly matter4 ,here and now1     
however1 and indeed as long as mankind  
continues to exist1 right-doing is of   
the highest conceivable importance to   
man1 more important even than happiness4
 ,but it is only as long as mankind     
continues to exist that it can continue 
to be important3 its importance only    
exists in man's mind1 and perishes with 
it4 ,to say1 therefore1 that the        
ultimate defeat of the ethical process  
will1 when established1 be regrettable1 
is only to say that if we1 or any other 
moral judge1 were there to see it1 we   
should feel regret about it2 but we     
cannot possibly maintain that1 because a
 moral judge would regret it1 if he were
 there1 therefore there will be one     
there to regret it4 ,of course1 it is   
possible that the ,unknowable may be a  
moral intelligence of this kind1 because

 everything is possible with regard to  
the ,unknowable4 ,but we can neither    
affirm nor deny that or anything else   
about the ,unknowable1 for then the     
,unknowable would cease so far to be    
unknowable4  ,the contention of this    
argument1 then1 is that for us men1 and 
7as far as we have any positive         
knowledge7 for us men alone1 the laws of
 morality are real1 intensely real2 but 
their reality begins with man and ends  
with man4 ,to this contention the reply 
is that as regards their reality the    
laws of morality are on exactly the same
 footing as the laws of science4 ,take  
the theory of evolution for instance3   
from scientific observations of what is 
going on now it infers what has been and
 what will be1 it reconstructs the past 
and forecasts the future2 it frames     
pictures of the globe as it was before  
man was evolved2 it forms conceptions of
 the earth as it will be long after man 
is extinct4 ,these conceptions and      
pictures1 however1 exist only in the    

mind of man1 for the future does not yet
 exist and the past has ceased to be4   
,that is to say1 evolution is an        
inference1 or rather a mass of          
inferences1 which like all inferences   
exist in the mind1 could not have       
existed before the mind1 and cannot     
exist when the mind has ceased to be4   
,science1 being the work of the mind    
7for we cannot say that it requires no  
intelligence71 is just man's notion of  
what has been1 is1 and will be1 in the  
same way that morality is man's         
conception of what ought to be4 ,if we  
say that what ought to be will cease and
 become meaningless when man is extinct1
 then we must say the same of what has  
been1 is1 and will be4 ,if the good1 the
 noble1 the right1 are merely human     
ideas of what ought to be1 matter and   
motion are merely human conceptions of  
what is4 ,if the reality of the former  
is only to be found in the human mind1  
so is the reality of the latter4 ,if the
 reality of the one is to cease with    

human existence1 so must the reality of 
the other4 ,on the other hand1 if either
 is to exist when mankind is no more1 it
 is only in some mind that it can exist4
 ,it is only for a person that anything 
can be right or good4 ,it is only a     
person that can see the past summed up  
or the future contained in the present4 
,if it is legitimate and logical to     
infer that what is will continue to be  
after man's disappearance from the      
earth1 so it is to draw the same        
inference with regard to what ought to  
be4 ,if science is true really1 and does
 not merely appear so to man1 it must be
 true for some mind other than human3 by
 an intelligence alone can truth be     
apprehended1 or the right approved4 ,but
 if truth is limited to the human mind1 
and ceases with it1 then evolution must 
cease to be true when men cease to      
exist4 ,nay1 in that case it cannot     
claim to be true at all1 or rather does 
not claim to be true1 but only seeming4 
,on the other hand1 if the law of       

gravity1 for instance1 was true before  
man's appearance1 its truth must have   
dwelt in some mind4 ,if it was not true 
then1 we have no better reason for      
believing it to be true now4 ,in fine1  
truth and right1 what is and what ought 
to be1 must either be dismissed as mere 
human imaginings1 or be accepted as     
everlasting facts of an ,eternal ,moral 
,consciousness4  ,shall we1 then1 say   
that the description which science gives
 of the constitution and working of the 
universe is indeed consistent and       
coherent enough with itself1 and is a   
logical deduction from its premises1 but
 to assert that it expresses or even    
corresponds to any reality beyond itself
 is a statement which we have no right  
to make8 ,to take up this position is   
simply to maintain that science is      
consistent and logical1 but that we have
 no reason or right to believe that it  
is true4 ,if our accounts are based on  
imaginary figures1 they may be kept as  
strictly as you please1 but they will   

never show us our true position4        
,indeed1 if our premises are incorrect  
to start with1 the more logical our     
inferences are1 the more certain our    
conclusions are to be wrong4  ,shall we1
 then1 say that the account which       
science gives of the cosmic process is  
not only consistent and logical1 but    
expresses or corresponds to a reality8  
,then in that case the cosmic process1  
so far as it is truly expressed by      
science1 is a logical process4 ,but it  
is only a mind which can be logical or  
can go through a logical process4 ,once 
more1 therefore1 the facts of science as
 much as the facts of morality imply    
that the real is an ,intelligence4 ,in  
fine1 the truth of science and the truth
 of morality are bound up together and  
have the same basis4 ,if the one is     
valid for facts beyond the range of     
human observation1 so is the other4 ,if 
the one implies a consciousness other   
than human1 equally so does the other4  
,it may be said that to regard the      

ruling principle of the cosmos as a     
moral agent is to commit the            
anthropomorphic fallacy4 ,what1 then1   
shall we say of science1 which is       
engaged in demonstrating that the cosmic
 process is always logical8 ,that       
science simply describes the facts as   
they are1 and that if they are logical1 
it is not her fault8 ,then the presence 
of an intelligence other than human is  
revealed to science in the facts2 and it
 is false to say that science merely    
imports her own intelligence into them4 
,in the same way1 the presence of a     
moral personality other than our own is 
revealed to us in the facts of          
conscience1 and not imported into them  
by us4 ,the presence of the ,comforter  
is one of the facts apprehended by the  
religious consciousness2 it is not      
merely the religious man's way of       
interpreting some other fact4 ,from this
 conclusion the only way of escape is to
 say that anthropomorphism is a fallacy1
 and that it is a fallacy to which the  

human mind1 by its very constitution1 is
 always and inevitably subject4 ,this   
argument gets rid at one blow of all    
indications of any intelligence or      
morality other than human4 ,but how8    
,simply by begging the question1 by     
tacitly taking it for granted that there
 is no other personality than human     
personality4 ,in that case it is        
obvious1 indeed1 that man's perpetual   
discovery of personal power in the      
forces of nature1 of more than human    
wisdom in nature's laws1 and of more    
than human goodness in the human heart1 
is and must be fallacious4 ,but only on 
the assumption that there is no wisdom  
in the world but man's1 no love in all  
the universe but his1 can we say that   
man reads into the facts a wisdom and a 
love which are not there4 ,are we1 then1
 prepared to say that1 in giving us a   
logical account of the cosmic process1  
science has--naturally and necessarily  
indeed1 but none the less               
completely--been mistaken8 ,if the      

scientific account corresponds to the   
facts1 then the facts behave logically4 
,if it is the anthropomorphic fallacy to
 imagine that things can behave         
logically1 then science's description of
 the facts must be fallacious4  ,perhaps
 it will be sought to save science by   
saying that science is anthropomorphic1 
but not fallacious4 ,this1 however1     
gives away the whole case3 it is an     
admission that1 in interpreting the     
cosmic process as a logical process1    
science is simply recognising1 and      
rightly recognising1 the logical        
character of the facts--the             
anthropomorphic interpretation happens  
to be right4 ,but we must note that it  
is not right because it is              
anthropomorphic1 but anthropomorphic    
because it faithfully describes the     
facts4 ,science aims at describing and  
formulating facts as they are3 if the   
laws of science are rational1 it is     
because she found reason already in the 
facts1 and not because she put it there4

 ,she does not make the laws of nature1 
neither does she dictate the behaviour  
of facts1 nor is their behaviour merely 
her way of interpreting facts4 ,man     
discovers in nature wisdom1 which is an 
attribute of personality1 not because he
 cannot help being anthropomorphic in   
his views1 but because nature is a      
manifestation of the power and wisdom of
 a personality other and greater than   
man's4 ,so far1 then1 is this discovery 
from creating a presumption that man    
makes nature after his own image1 that  
it constitutes a proof that man is made 
in the image of that personal will and  
wisdom which is expressed in nature as  
well as manifested in man4 ,in          
discovering personality we discover what
 is fundamentally real in nature1 and   
for us what is fundamentally real is    
also our highest ideal4  ,we have       
already remarked that paradoxical though
 it sounds to say that the ideal is     
real1 the seeming paradox does express a
 fact--the fact at once of our          

consciousness of the difference between 
what is and what ought to be1 and of our
 conviction that what ought to be is no 
mere illusion4 ,truth and goodness1     
wisdom and love1 are all at the same    
time ideal and real4 ,the truth to which
 it is the ideal of science to          
approximate is no mere chimera4 ,so far 
as it is truth1 it is not merely man's  
way of looking at the facts or an       
interpretation which he puts upon them3 
it is a statement of the facts1 as      
accurate and precise as science can make
 it4 ,the ideal1 being an ideal1 will   
never be fully attained2 but that the   
truth is there to be found out is proved
 every time science reaches a new truth1
 that is to say1 a truth which before   
its discovery was indeed not apprehended
 by man1 but certainly was not therefore
 either untrue or non-existent4 ,the    
truth was in the facts2 for what man    
knows of nature he has learnt from      
nature1 and what he finds there is not  
the projection of human wisdom but the  

revelation of a more than human wisdom4 
,man's knowledge is real in proportion  
as it approaches the ideal4 ,the ideal  
is not man's surmise1 or vague          
conception1 or anticipation of what he  
may hereafter come to know1 for such    
surmises are always proved to be more or
 less erroneous4 ,neither is it man's   
conviction that the truth exists1 if    
only he could find it out4 ,it is actual
 truth and knowledge which now exist1   
and1 being truth and knowledge1 must    
exist in some mind1 and certainly do not
 exist in man's mind4 ,science1 so far  
as it has approached the ideal1 has done
 so not by being anthropomorphic1 but by
 ceasing to be anthropomorphic--that is 
to say1 by casting aside presumptions of
 what according to man's notions ought  
to be or a priori must be1 and          
substituting for such preconceptions a  
patient1 reverent study of the facts as 
they are4  ,to regard the knowledge thus
 gained as being at once purely human   
and the only reality is to say that the 

evolution of the universe exists only in
 the speculation of human thinkers1 and 
consequently that the world as it was   
before man existed was created by the   
speculation of minds which were not in  
existence then and which were only      
subsequently evolved4 ,how can man have 
been evolved out of his own             
speculations8 ,how can his speculations 
have existed before he did8 ,man owes   
his origin to the same ,power whose     
wisdom is revealed in nature to science1
 and manifested to all in all around us4
 ,of the existence of a ,power1 not     
ourselves1 we have evidence in          
everything that affects us4 ,it is a    
fact of consciousness1 but it is a fact 
which from its very nature does not     
exist solely in our consciousness4      
,therein it resembles ideal wisdom or   
goodness1 which exists in us1 so far as 
our wisdom or goodness is real1 but is  
far from being exhausted by its partial 
presence in us4  ,the ideal in morality1
 again1 is not the mere desire to do    

good or to be good1 just as the ideal in
 knowledge is not the mere desire to    
know the truth4 ,and if goodness is the 
object of moral desire1 as truth is the 
object of intellectual desire1 in       
neither case is the object of desire    
purely imaginary1 a mere idea or        
conception of something which might be1 
but as a matter of fact is not4 ,we do  
not desire imaginary pleasures or       
imaginary goodness1 we want the reality2
 and to tell us that that reality exists
 only in idea1 only in our own          
imagination1 is a misleading half-truth4
 ,true1 we must have some idea of it1 or
 else we could not desire it4 ,but      
neither could we desire it if it were   
presented to us as purely imaginary4 ,in
 other words1 the object of moral desire
 is apprehended1 at the moment of       
apprehension1 as both actual and        
possible1 as existing simultaneously for
 us and beyond us4 ,the case is the same
 with ideal truth3 we could not desire  
it1 unless we had some conception of it1

 unless it were to some degree or in    
some way present to our consciousness2  
yet1 at the same time1 the knowledge    
which we desire to have but do not yet  
possess is certainly1 so far as we do   
not possess it1 beyond our              
consciousness4 ,it is because we have   
not got it that we want it4 ,and the    
object of desire1 what we want1 is not  
imaginary truth1 but real truth2 just as
 in our better moments we want to do not
 what we imagine to be right1 but what  
is really right4 ,the ,real1            
therefore--real truth1 real goodness--is
 apprehended1 at the moment of          
apprehension1 and desired1 at the moment
 of desire1 as existing both for us and 
beyond us4  ,the proviso1 at the moment 
of apprehension1 at the moment of       
desire1 is important1 because it strikes
 at the root of all forms of subjective 
idealism4 ,they all assume that the only
 thing directly apprehended is what     
exists for us2 that consequently the    
supposed existence of any real thing or 

person beyond us is a mere inference1   
and an inference the truth of which we  
have no means of checking1 because it is
 a statement about things of which we   
have no direct apprehension or          
knowledge4 ,on this assumption1         
therefore1 the only things man directly 
apprehends are his own states of        
consciousness1 his own sensations1 etc4 
,are we to call them real or not8 ,if   
they are not real1 his whole life is a  
dream1 his speculations fancies1 and his
 desires illusions4 ,if they are the    
only reality of which he can be certain1
 then the only truth is that which man  
knows1 the only good is that which man  
does1 the only world is that which man  
thinks1 the only ,god is that which man 
makes1 the magnified1 non-natural shadow
 of man projected on to the mists of the
 ,unknowable4  ,it is important1        
therefore1 to insist that the ,real--the
 reality of existence1 of knowledge1 of 
goodness--is not an inference1 but a    
matter of direct apprehension4 ,it is   

certain that goodness or knowledge to be
 an object of desire must be presented  
to us in idea2 but it is equally certain
 that the mere idea is not what we      
desire4 ,the object of desire is        
directly apprehended as in our          
consciousness and beyond it4 ,the       
natural world around us is also directly
 apprehended as at once in our          
consciousness and beyond it3 it is      
presented to our minds1 but it is       
presented as real4  ,it is important    
also to note that the real does not     
forfeit its reality to our apprehension 
when and because it takes up its abode  
in us3 goodness does not cease to be    
good because we do it1 nor truth cease  
to be truth because we know it4 ,it does
 not follow that because the ideal      
cannot be fully realised1 it cannot be  
realised at all4 ,on the contrary1 the  
conviction that it cannot be completely 
attained is itself the guarantee that it
 can be attained partially4 ,yet it has 
been assumed that if a thing is         

apprehended by us it cannot be real1    
that real knowledge begins just where   
our knowledge ends1 that the further we 
push our knowledge forward the further  
real knowledge recedes from our view4   
,on this assumption is built the theory 
of the ,unknowable1 the theory that     
whatever is known to man is a state of  
man's consciousness2 that states of     
consciousness are subjective1 are merely
 the appearances of things1 not the     
things themselves2 that the real things1
 the things themselves1 are unknowable2 
their appearances alone can be known to 
man2 therefore the real is for ever     
unknowable4 ,the reality existing behind
 all appearances is1 and must ever be1  
unknown4#d ,consequently1 inferences    
about the ,real are valueless and       
futile4 ,by way of compensation1        
however1 our knowledge of the unreal is1
 on this theory1 varied and extensive3  
it includes1 for instance1 the theory of
 evolution and the whole of science4    
,but the assumption which leads to this 

strange conclusion is opposed to the    
facts4 ,the fact1 as we have contended1 
is that the real in consciousness is    
continuous with the real beyond         
consciousness1 and is apprehended1 at   
the moment of apprehension1 as being    
thus continuous1 and is not reached by  
any process of inference4 ,the real is  
not a matter of inference1 but of       
apprehension4 ,its existence cannot be  
deduced from anything else2 it is that  
from which all conclusions must be      
deduced4 ,i cannot prove that a thing is
 real any more than ,i can prove that ,i
 have toothache4 ,there is no need4     
,,footnotes3  #d ,,herbert ,,spencer1   
,first ,principles1 ch4 iv4  #bb1 p4    
#fi4     ,v4  ,,the ,,real   ,we began1 
at the beginning of this book1 by       
accepting ,evolution as a fact1 as all  
ordinarily educated persons in the      
present state of scientific knowledge   
are practically bound to do4 ,accepting 
it as a fact1 we proceeded to inquire   
what1 if anything1 it had to tell us    

about the moral government of the world2
 and we found that very different       
interpretations were put upon the theory
 of ,evolution by different authorities4
 ,according to one interpretation the   
process of ,evolution was a continual   
progress from good to better3 good could
 only give way to higher good4          
,according to another interpretation    
goodness was a transient1 evanescent    
phase in the process of evolution1 of no
 permanent value3 the ethical process   
was doomed to be defeated by its enemy1 
the cosmic process4 ,according to a     
third interpretation the notion of good 
was a pure illusion1 necessary indeed1  
inasmuch as without it there would be no
 survival for man in the struggle for   
existence1 but none the less an         
illusion4  ,much as these               
interpretations differ from one another 
as to the moral significance of the     
process of evolution1 or indeed as to   
whether evolution has any moral         
significance at all1 they are agreed    

upon one point4 ,they are agreed that it
 is impossible to draw any inference    
from the facts of evolution as to the   
moral government of the universe4 ,to   
affirm its moral government would be to 
claim knowledge of the ,unknowable1     
which is an obvious absurdity4 ,it would
 be to attribute power1 consciousness1  
wisdom1 and goodness to the ,real2 and  
the ,real is and must ever be unknown4  
,this identification of the ,real with  
the ,unknowable leads us into the       
following ridiculous impasse3 the vast  
majority of men look1 and must always   
look1 for guidance and information to   
science and theology2 and theology is   
knowledge of the unknowable2 science1   
knowledge of the unreal4 ,those who are 
content with this blind alley may remain
 in it4 ,we propose to try to find our  
way out of it4  ,if we analyse our      
perception of any material object1 that 
is to say1 of any object which we       
perceive by means of the senses1 we     
shall find that our perception of the   

object consists of the sensations which 
we have of it4 ,to perceive an orange is
 to see that it is yellow1 to feel that 
it is round1 to smell it1 taste it1 and 
so on4 ,these various sensations        
together constitute our perception of   
the orange4 ,now1 the subjective        
idealist says that the perception is the
 orange1 and that the orange is the     
perception4 ,to the beginner in         
philosophy that sounds absurd3 he knows 
that his perception is not the orange1  
and that the orange is something more   
than his perception of it4 ,but when he 
is asked1 ,what more8 ,if the orange is 
not the perception1 what is it8 he does 
not generally produce any satisfactory  
reply2 and then he is told that his     
notion1 that there is anything in the   
orange except his own perception or     
sensations1 is obviously not a fact of  
sensation or a thing directly observed1 
but merely a belief or inference of his4
 ,on the other hand1 he generally puts a
 very natural question to his           

instructor3 ,if the orange is merely my 
perception1 what becomes of the orange  
when ,i do not perceive it8 ,granted    
that it exists whenever ,i look at it1  
what becomes of it in the intervals when
 ,i am not looking at it8 ,does it exist
 then1 or does it not8  ,to this ,bishop
 ,berkeley replies that it does2 that it
 exists then in exactly the same way as 
it does now1 that is to say1 it exists  
in idea 7i4e4 perception or sensation72 
but as it does not exist in my          
perception1 when ,i am not looking at   
it1 it must exist in the perception of  
some other mind1 to which all things at 
all times are present4  ,with the fact  
which forms ,berkeley's conclusion ,i   
have no quarrel4 ,what ,i should like to
 show is that it does not follow from   
these premises4  ,berkeley's argument   
is3 ,all men believe1 and rightly       
believe1 that the things they see are   
permanent4 ,the things they see are     
ideas 7perceptions1 sensations7 of a    
mind4 ,therefore the permanent world is 

the idea of a permanent mind4#e  ,but   
the things they see is an ambiguous     
expression4 ,if by the things that ,i   
see is meant my sensations of sight1    
then they are not permanent1 for they   
only last as long as ,i look at the     
object1 and consequently any argument   
based on their supposed permanence falls
 to the ground4 ,on the other hand1 if  
the things that ,i see are permanent1   
then they are not merely my sensations  
of sight--in which case subjective      
idealism is wrong1 and my perception of 
a thing is not the whole account of the 
thing and does not exhaust its reality4 
,the things which ,i perceive are not my
 sensations3 they are things of which ,i
 have sensations4 ,in fine1 they are    
apprehended1 at the moment of           
apprehension1 as being both within and  
without consciousness4  ,to the question
 whether a thing exists when ,i am not  
looking at it1 ,john ,stuart ,mill      
replies1 in effect1 that as often as ,i 
look at it ,i shall see it2 that if ,i  

were looking ,i should see it4 ,this is 
true enough2 but it is no answer to the 
question4 ,when further pressed1 ,mill  
further replies that1 if things do not  
exist when we do not look1 we should    
nevertheless necessarily be deluded by  
the association of ideas into imagining 
that they do exist when not looked at4  
,here1 again1 it is perfectly true that1
 if things are not real1 it is a        
delusion to imagine they are4 ,but that 
is no answer to the question4 ,it is1 in
 fact1 a question which the subjective  
idealist cannot answer4 ,to say ,no6    
,things out of consciousness are        
non-existent1 is to say that effects of 
which the causes are unobserved are     
effects produced by non-existent causes4
 ,to say ,yes is to admit that things   
can exist out of consciousness as well  
as in1 which is what subjective idealism
 is there to deny4  ,we submit1 then1   
that the analysis of experience which   
subjective idealism makes is not an     
exhaustive analysis2 and that1 when the 

man of common sense says that in looking
 at anything he is aware both of his    
sensations of sight and of something    
more1 he is stating the actual facts as 
they are given in experience to all of  
us4  ,we apprehend a thing as being both
 our sensations and something more4     
,when the idealist says that the latter 
half of this apprehension is a          
misapprehension1 he rejects an observed 
fact of experience1 not because he does 
not find it in his experience1 but      
because it seems to him impossible that 
it should be there4 ,he argues that to  
say we can be conscious of what is not  
in our consciousness is to say that we  
can be conscious of something of which  
we are unconscious--a patent nonsense4  
,he might admit1 for the sake of        
argument1 that possibly a thing could   
exist both in consciousness and out1 and
 even that we might know that it so     
existed4 ,but he cannot admit that a man
 is conscious of what he is not         
conscious of4  ,he is not required to   

admit it4 ,he is required to admit that 
our perceptions are not the only things 
of which we are conscious2 or1 to put it
 in other words1 that our states of     
consciousness are not the only things of
 which we are conscious4 ,and he is     
required to admit it simply and solely  
on the ground that it is a fact of      
common observation and everyday         
experience4 ,thus1 for instance1 we     
perform actions1 and 7usually7 we are   
conscious of performing them4 ,but the  
action is something more and other than 
our consciousness of it4 ,or is someone 
going to maintain that doing and knowing
 are the same thing8 ,is anyone prepared
 to push the illusion-argument so far as
 to say that the idea that we do things 
is a mere delusion8 ,if it is not a     
delusion1 if it is1 on the contrary1 a  
fact1 then our actions are not states of
 consciousness1 but things of which we  
are conscious4 ,we apprehend them1 in   
the very act of apprehension1 as        
realities distinct from the             

consciousness which we have of them4    
,and we have the very same guarantee for
 their reality as we have for the       
reality of our perception or sensations 
of them1 viz4 the fact that we are      
conscious of them4  ,in the same way1   
when we push a solid object or feel the 
impact of a moving body1 we are as      
conscious of that body as of our        
muscular sensations3 our sensations make
 up our perception of the object1 but   
are not the object4 ,they constitute the
 state of consciousness1 but that state 
is not the only thing we are conscious  
of4 ,the object is apprehended as being 
in consciousness and not as merely being
 our consciousness of it4  ,mr4 ,herbert
 ,spencer1 at least1 is quite clear that
 our states of consciousness are not the
 only things of which we are conscious2 
he holds even that we are vaguely       
conscious of that which transcends our  
consciousness4 ,thus1 our personality is
 not a state of consciousness1 yet we   
are conscious of it1 and its existence  

is to each a fact above all others the  
most certain4#f ,and1 as for the real1  
our firm belief in objective reality1 a 
belief which metaphysical criticism     
cannot shake1 is not merely a positive  
though vague consciousness of that which
 transcends consciousness1 but has the  
highest validity of any#g of our        
beliefs4  ,but though ,mr4 ,spencer     
admits1 or rather insists1 that we know 
that the ,real is1 he denies that we    
know what it is4 ,in other words1 he    
accepts the validity of one half of     
every act of experience and denies the  
validity of the other half4 ,our        
analysis of experience has shown us that
 we apprehend the real1 in the very act 
of apprehension1 as being both a state  
of our consciousness and something more 
than that state4 ,to say that one half  
of the apprehension is a misapprehension
 is to say that both are invalid4 ,if   
what is present in consciousness is     
merely appearance and not the real      
thing1 then our states are the only     

things of which we are conscious1 and   
the existence of anything more is not a 
fact of experience and                  
observation--still less can it have the 
highest validity of any of our beliefs4 
,we may be asked1 ,granted that the     
,real is more than a state of our       
consciousness1 what more is it8 and1 if 
no answer is forthcoming1 we may be told
 that after all then1 it seems1 we know 
that the ,real is1 but not what it is4  
,the reply is3 ,so far as the ,real is  
out of consciousness we may not know    
what it is2 as far as it is in1 we do4  
,by being conscious of a thing we mean  
knowing what the thing is--not          
necessarily complete knowledge1 but     
some4  ,if it be said that1 on our own  
showing1 a thing and the knowledge of it
 are different1 and that consequently   
however great our knowledge may become  
there always remains1 and must always   
remain1 something which we cannot know1 
because it is ex hypothesi1 not         
knowledge1 we must reply that this      

objection is but a restatement of the   
inveterate fallacy of idealism--the     
fallacy that states of consciousness are
 the only things we can be conscious of2
 that if we know a thing the thing      
ceases to be anything but our knowledge 
of it2 that to be conscious of          
performing an action is proof that no   
action is really performed1 and that the
 only doing is knowing4  ,we act1 and we
 know that we act4 ,reality must be     
accorded to both or denied to both2 it  
cannot be accorded to one and denied to 
the other4 ,indeed1 knowledge itself is 
action1 a series of actions4 ,but it is 
also something more1 just as an action  
of which we are conscious is something  
more than our consciousness of it4  ,but
 we are conscious not only of our own   
actions1 but of the reactions of things 
on us1 and of the interactions of things
 on one another4 ,we apprehend all      
three--action1 reaction1 and            
interaction--as real2 we know not only  
that they are1 as being realities1 but  

also what they are as states of         
consciousness4 ,as states of            
consciousness they are successive       
sensations or perceptions2 as more than 
states of consciousness they are power  
or force4  ,the study which science     
makes of the interactions of things on  
one another reveals those interactions  
as conformable to law and happening in  
such a way that their occurrence can be 
logically deduced1 and even foretold1   
from their laws4 ,in a word1 they happen
 in a way that can be reasoned out1 and 
they constitute together a logical      
process4 ,the reality1 the power1 the   
activity which is exhibited in this     
process is exhibited therefore as a     
rational activity1 as reason active2 and
 both the reason and the action are     
apprehended by us as real1 and not as   
mere states of our consciousness4  ,if  
the scientific account of the universe  
and the theory of evolution1 so far as  
they are true1 are not mere exercises of
 the imagination1 but represent events  

and changes which actually have taken   
place and are taking place beyond the   
range of actual observation1 it must be 
because they are logical inferences from
 real events and real changes which are 
matters of direct observation4 ,if the  
observed events have no reality1 we have
 no ground for believing the unobserved 
or inferred facts to have any4 ,unless  
the real events follow a logical        
sequence1 our inferences must be        
fallacious in proportion as they are    
logical4 ,we believe the inferred facts 
to be real because we believe the       
observed facts to be real2 and the      
observed facts are presented to us and  
apprehended by us to be not merely our  
sensations but also realities4 ,on no   
other ground can we or do we trust      
science to guide us in life4  ,nor do we
 trust morality on any other ground4 ,so
 far as we trust the impulse to do      
right1 or base any calculations upon it 
or draw any inferences from it1 we do so
 because we apprehend it1 in the act of 

apprehension1 as both a state of our    
consciousness and something more4 ,as in
 the impact of a moving body we         
apprehend not merely our sensations1 but
 also the presence of a real power1 so  
in the impulse to good we apprehend not 
only our consciousness thereof1 but the 
presence of a real power1 with regard to
 which we know not only that it is1 but 
to some extent what it is--a power which
 would have us do good and be good4  ,if
 material things are but ideas of ours1 
so the ,right and ,good may be4 ,if the 
latter are mere aspirations and nothing 
more1 the former are mere sensations and
 nothing more4 ,but if in things we are 
conscious of a power not ourselves1 so  
are we in our consciousness of the      
,right and ,good3 our aspirations are   
inspirations4 ,we apprehend their       
reality in exactly the same way as we   
apprehend the reality of material       
things--by direct observation4 ,and we  
have exactly the same evidence--the     
evidence of immediate consciousness4    

,let no man spoil you with philosophy4  
,the statements that knowledge is the   
only reality1 the only ,real is the     
,unknowable1 are contradictory not only 
of each other1 but of those facts in the
 common experience of mankind which     
afford the only safe foundation for     
philosophy as well as for science4 ,both
 statements logically imply that our    
only knowledge is of the unreal2 and    
from knowledge of the unreal to the     
unreality of knowledge is a necessary   
step4 ,but existence is not merely      
knowledge3 existence is also action4 ,a 
thing is that which it does1 and not    
merely that which it is known to do4 ,or
 rather a thing never does anything3    
only a person can act4 ,the action or   
behaviour of a thing is only a metaphor4
   ,,footnotes3  #e ,see ,appendix on   
,bishop ,berkeley's ,idealism4  #f      
,first ,principles1 ch4 iii4  #bj4  #g  
,ibid41  #bf4     ,,vi4  ,,evolution    
,,as ,,the ,,redistribution ,,of        
,,matter ,,and ,,motion   ,assuming the 

process of evolution to be a fact1 we   
have inquired what is the value of that 
fact1 what significance it has for man  
as a moral being1 anxious to direct his 
life in accordance with the best lights 
he can obtain4 ,in our attempts to draw 
any inference from the facts of         
evolution as to the moral government of 
the universe1 we have always found      
ourselves ultimately confronted by the  
notice--,the ,real is ,unknowable4      
,obviously1 if the ultimate of          
ultimates1 the ,real ,power or ,force1  
of which all things and beings are      
manifestations1 is unknowable1 we cannot
 know whether it cares or does not care 
for what is true or good4 ,but if the   
,real is ,unknowable1 then the knowledge
 which we do possess is not knowledge of
 the real1 and consequently all our     
science is unreal knowledge2 the theory 
of evolution is a system of delusive    
inferences from unreal facts4 ,that1    
however1 is a thing which we could not  
believe4 ,doubtless our knowledge is    

small compared with our ignorance4      
,doubtless there is much which the human
 mind could not understand without      
becoming more than human4 ,doubtless1   
also1 every addition to our knowledge   
involves a readjustment and correction  
of our previous inferences2 and a       
considerable addition1 such as the      
theory of evolution was1 causes a       
considerable change in our conception of
 the universe and its laws4 ,but all    
these admissions cannot compel us to    
admit that science is wholly unreal     
knowledge1 or that evolution is an      
entirely unreal process4 ,we sought1    
accordingly1 to show that we have some1 
if only partial1 knowledge of the real1 
that that knowledge is not wholly       
inferential1 but that so far as it is   
inferred it is inferred from real facts1
 the reality of which is directly       
apprehended in the common experience of 
mankind4  ,as a matter of fact1 those   
writers who proclaim the unknowability  
of the ,real1 when they are writing as  

philosophers1 abandon it when they are  
engaged in science4 ,when they are      
working out the theory of evolution1    
they take it for granted that the       
process of evolution is a reality1 that 
the common experience of mankind is     
trustworthy to some extent1 and that to 
that extent the ,real is knowable and   
known4 ,they assure us that1 though the 
knowledge we have is not knowledge of   
the ,real1 it is just the same for us as
 if it were--if the ,real could enter   
into our consciousness1 we really should
 not know the difference4 ,thus then we 
may resume1 with entire confidence1     
those realistic conceptions which       
philosophy at first sight seems to      
dissipate4#h  ,on examination1 however1 
it turns out that the entire confidence 
which is thus restored to the reality of
 material things is not extended to the 
reality of those ideals of the good1 the
 beautiful1 and the holy which play     
their part in the lives of men and in   
the evolution of mankind--or not to all 

of those ideals4  ,now1 it is scarcely  
to be hoped that a theory which begins  
by ignoring certain facts in the common 
experience of mankind1 or by denying    
their reality1 can end in a satisfactory
 explanation of them4 ,either it will be
 consistent and proclaim them to be     
illusions1 or it will be inconsistent   
and quietly include them from time to   
time as it goes on--in which case the   
explanation it gives of them will be no 
explanation4 ,thus1 for instance1 as we 
have already argued1 the ,optimistic    
interpretation of evolution1 professing 
to exhibit the ,ideal of morality as one
 of the ultimate consequences of the    
redistribution of matter and motion1    
ends by denying any difference between  
what is and what ought to be1 and thus  
reduces the moral ideal to a mere       
illusion4 ,the ,pessimist1 on the other 
hand1 insisting on the reality1 and to  
some extent the supremacy of the moral  
ideal1 confesses his inability to       
explain its validity as being due to    

evolution3 the fact that it has been    
evolved does not account for its        
validity1 because the tendency to evil  
has been also evolved1 but is not1      
therefore1 to be yielded to4  ,the      
object of this chapter is to examine the
 hypothesis that the process of         
evolution is nothing but a perpetual    
redistribution of matter and motion1 and
 to show that the hypothesis cannot     
explain1 and as a matter of fact does   
not explain1 all the facts which it is  
framed to account for4  ,the theory of  
evolution is an attempt--one of many    
attempts that men have made--to explain 
the process by which the totality of    
things has come to be what it is4 ,it   
differs from most other attempts in that
 it endeavours to give a scientific     
explanation of the process1 and that    
consequently it does not profess to go  
back to the beginning or to discover the
 origin of the process4  ,the nature of 
scientific explanation is well          
understood by men of science 7in        

,england1 at least71 and has been made  
familiar to the non-scientific world by 
,john ,stuart ,mill4 ,an event is       
scientifically explained when it is     
shown to be a case of a general law2 a  
law is explained when it is shown to    
come under some more general law4 ,in   
other words1 the business of science is 
to show that the thing under examination
 always happens 7or tends to happen7    
under certain circumstances which       
science can formulate with more or less 
exactness4 ,but how or why the thing    
should happen thus1 science does not    
undertake to explain3 what is called    
explaining one law of nature by another1
 is but substituting one mystery for    
another2 and does nothing to render the 
general course of nature other than     
mysterious3 we can no more assign a why 
for the more extensive laws than for the
 partial ones4#i ,it is only minds not  
habituated to accurate thinking which   
imagine that the laws are the causes of 
the events which happen in accordance   

with them1 that the law of general      
gravitation1 for example1 causes the    
fall of bodies to the earth4#aj ,it may 
be a law of science1 a perfectly true   
statement1 that the phenomenon ,b always
 follows the phenomenon ,a2 but that    
statement1 true as it is1 is not the    
cause of ,b4 ,that ,a is always followed
 by ,b is demonstrated by science4 ,why 
it should be followed by ,b is as       
mysterious as magic--as mysterious as   
that the waving of the magician's wand  
should be immediately followed by the   
rising of a palace from the ground4 ,how
 the one thing can follow the other1 is 
no part of science's business to        
explain4  ,science1 therefore1 is       
essentially descriptive3 with           
ever-increasing accuracy it describes   
things and the order in which they      
happen4 ,evolution1 then1 as a          
scientific theory1 is also purely       
descriptive3 it describes the way in    
which things have come to be what we see
 them to be1 the process by which the   

totality of things has come to be what  
it is4 ,but when the purely scientific  
and descriptive part of the work is     
done1 when science has formulated the   
order of the events which have led up to
 the existing state of the universe1    
when the process of evolution has been  
described1 there still remain the       
questions which science refused even to 
try to answer1 and there also remain    
other questions more vital to science4  
,there arises the question1 ,in what    
sense is evolution a real process8 do   
the laws of science exist only in the   
minds of men of science8 is the process 
of evolution merely the description     
which is given of it 7as according to   
some thinkers a thing is only the       
sensations which we have of it71 or is  
it something more8  ,obviously the      
question whether evolution is a real    
process1 whether there is any reality in
 science1 is one which cannot be        
answered1 either in the affirmative or  
in the negative1 without some idea of   

what reality means1 of what the real is4
 ,what is the meaning of the word real8 
,this is the question which underlies   
every metaphysical inquiry2 and the     
neglect of it is the remaining cause of 
the chronic antagonisms of              
metaphysicians4#aa ,before we are       
logically entitled to say that evolution
 is a real process1 we must answer the  
question1 ,what is the essence1 the     
ultimate reality of things8 who or what 
is the ,being that is manifested in 'all
 thinking things1 all objects of all    
thought'8#ab  ,now1 to these questions1 
as to the ,being and ,becoming of the   
universe1 science has nothing to say4   
,science does not even afford the       
materials for an answer to them1 any    
more than to those other questions as to
 how or why things should happen in the 
way which science describes4 ,science   
describes things1 but does not undertake
 to prove that things exist4 ,science is
 organised common sense1 and common     
sense takes it for granted that things  

exist4 ,having made this assumption1    
science proceeds to investigate with    
scientific exactness the order in which 
events succeed one another and co-exist 
with one another1 within the range of   
direct observation2 and infers that1    
even when they are beyond the range of  
direct observation1 they continue to    
occur in the same order of sequence and 
co-existence4 ,but here again science   
refuses to have anything to do with any 
metaphysical questions as to how or why 
things should thus occur4 ,all sorts of 
conjectures may be made1 and have been  
made1 to explain why ,b should follow   
,a1 or co-exist with it4 ,but science is
 not pledged to any of them4 ,the only  
thing she undertakes to show is the fact
 of the sequence or co-existence2 and   
this she can do without assuming the    
truth of any of these conjectures4      
,indeed1 the progress which science has 
made is largely due to the fact that she
 has steadily declined to have anything 
to do with such conjectures--having     

found out by experience that they simply
 distract her from her proper business  
of observing with the utmost exactness  
what actually does take place4 ,it may  
be that ,a in some mysterious and wholly
 inexplicable way produces ,b1 that is  
to say in technical phraseology1 is the 
efficient cause or mechanical cause of  
,b4 ,it may be that the sequence of ,b  
upon ,a is a volition of the ,being     
which is manifested in all thinking     
things1 in all objects of all thought4  
,science cannot prove1 and will not even
 discuss1 either suggestion3 she        
confines herself to the assertion that1 
as a matter of careful and exact        
observation1 ,b does follow ,a4 ,whether
 we call ,a an efficient cause or not1  
matters not to science3 call it so or   
refuse to call it so1 the fact once     
established by science1 that ,b follows 
,a1 remains4 ,the theory of efficient or
 mechanical causes is doubtless of      
importance1 but not to science4 ,if it  
is proved to be false1 not a single fact

 of science is shaken4  ,the mechanical 
theory may be true or may be false1 but 
in either case it is a metaphysical     
theory4 ,if science is                  
descriptive--descriptive of the uniform 
succession and co-existence of          
facts--then science no more proves the  
mechanical theory to be true than it    
proves the volitional theory to be true4
 ,both are theories as to why facts     
should succeed one another in the order 
described by science2 and science does  
not undertake to prove the truth of such
 theories1 nor does she wait for them to
 be proved or disproved4  ,many men of  
science1 however1 are also philosophers1
 and hold1 as they are fully entitled to
 hold1 that the mechanical theory is the
 true interpretation of nature4 ,now1   
mechanics is the science of motion2 we  
can assign as its object3 to describe   
completely and in the simplest manner   
the movements which occur in nature4#ac 
,on the mechanical theory1 therefore1   
the object of all science is to reduce  

the phenomena of nature to forms of     
motion1 and to describe these completely
 and in the simplest manner 444 the only
 complete description is that afforded  
by a mathematical formula1 in which the 
constants are supplied by observation4  
,this permits us to calculate those     
features or phases of phenomena which   
are hidden from our observation in space
 or in time4#ad ,this1 we need hardly   
add1 is in agreement with ,mr4 ,herbert 
,spencer's view of the theory of        
evolution as a description of the       
process of the redistribution of matter 
and motion4  ,it seems1 then1 that      
according to this particular            
metaphysical theory1 which maintains the
 mechanical explanation of nature to be 
the true one1 the object of all science 
is to describe 7with mathematical       
accuracy1 where possible7 the movements 
of things in space4 ,but science is     
universal2 evolution extends to the     
whole cosmic process4 ,therefore1 the   
only things with which science has to   

do1 or which are factors in the cosmic  
process1 are things moving in space4    
,as a metaphysical argument this theory 
seems to us unsatisfactory4 ,it         
converts1 simply and illegitimately1 the
 proposition sanctioned by common sense1
 that material things are real1 into the
 proposition opposed to common sense1   
that all real things are material4 ,it  
assumes1 apparently unconsciously and   
certainly without proof1 that the only  
things capable of scientific description
 are movements in space1 the only laws  
in the universe mechanical laws4        
,historically1 material things were the 
first to be studied and described with  
scientific exactness4 ,it is only       
natural1 therefore1 that the methods and
 assumptions which have been employed   
with conspicuous success by the physical
 sciences should be extended1           
tentatively at least1 elsewhere4 ,it is 
equally natural that protests should be 
raised1 and the extension proclaimed by 
philosophers to be                      

illegitimate--impoverishing faith       
without enriching knowledge4#ae ,to     
regard the course of the world as the   
development of some blind force which   
works on according to universal laws1   
devoid of insight and freedom1 devoid of
 interest in good and evil1 are we to   
consider this unjustifiable             
generalisation of a concept1 valid in   
its own sphere1 as the higher truth8#af 
,it is not1 however1 likely that science
 will drop a generalisation1 however    
unjustifiable in metaphysics1 if it     
works in practice4 ,the question is     
whether it does work2 and that is       
plainly a question of fact1 not a       
question of metaphysics4 ,we want to    
know therefore1 first1 whether things   
moving in space are the only things with
 which we are acquainted in common      
experience2 and1 next1 whether all the  
changes which take place within the     
range of scientific observation are or  
can be explained by the laws of         
mechanics4  ,it is clear that1 if the   

mechanical theory of science and of     
evolution is to be successfully         
maintained1 both these questions must be
 answered in the affirmative4 ,it is    
equally clear that1 if we confine       
ourselves to the actual facts1 both     
questions must be answered in the       
negative4  ,thoughts1 ideas1            
conceptions1 sensations1 feelings1      
emotions are things of which we have    
experience at every moment of our waking
 lives2 and none of them are things     
which occupy space or move in space4 ,a 
thought is not a thing which can be     
measured by a foot-rule1 as things in   
space can be2 the greatness of an idea  
is not one which measures so many yards 
by so many2 a conception has no cubic   
contents2 a toothache cannot be put in a
 pair of scales1 nor can any process of 
chemical analysis be applied to hope or 
fear4 ,we find ourselves1 therefore1 in 
this dilemma3 if the mechanical theory  
is true1 and science can deal only with 
things moving in space1 then psychology 

and sociology are not sciences1 and     
their subject-matter never can be made  
amenable to scientific treatment4 ,on   
the other hand1 if psychology is a      
science1 then science deals with things 
which do not move in space4  ,we submit 
that psychology is a science1 that our  
sensations1 emotions1 ideas1 etc41 can  
be observed1 and can be described       
scientifically1 that is to say1 that    
their uniform sequences and             
co-existences can be stated with        
accuracy and formulated as laws4 ,we    
submit further that our definition of   
science should be based on facts1 and   
not framed to suit a metaphysical       
theory4 ,a satisfactory definition of   
science must include all the sciences4  
,the definition put forward in the      
interests of the mechanical theory      
excludes arbitrarily the mental and     
moral sciences1 and implies that their  
subject-matter is beyond the power of   
science to deal with4 ,the exclusion and
 the implication are consequent upon the

 suggested limitation of science to     
things moving in space1 and are of the  
essence of the mechanical theory4 ,both 
the exclusion and the implication are   
unnecessary if we adhere to the older   
conception of science1 as it occurs in  
,mill1 which claims for science all     
phenomena of which the sequences and    
co-existences can be observed1          
described1 and formulated as laws4      
,what we have said with regard to       
science applies also of necessity to    
,evolution4 ,if ,evolution is simply the
 continual redistribution of matter and 
motion1 if matter and motion are the    
only things subject to evolution1 then  
consciousness and conscience are not    
subject to evolution4 ,on the other     
hand1 if they too have had and are      
having their evolution1 then the        
redistribution of matter and motion does
 not sum up the process of evolution1   
and is not a correct statement of the   
process4 ,if it were an induction drawn 
from a consideration of all the facts of

 evolution1 it would cover them all4    
,but it does not3 it excludes a large   
class of important facts1 because their 
exclusion is demanded in the interests  
of a particular metaphysical theory--the
 mechanical theory4 ,it implies that the
 operation of evolution is confined to a
 limited set of facts4 ,if the          
implication is false1 then evolution is 
a bigger thing than the mere            
redistribution of matter and motion4    
,the way in which it is usually         
attempted to force the mechanical theory
 to square with the facts1 or rather to 
cut the facts to fit the theory1 is to  
point to the connection between the mind
 and the brain1 and to proclaim the     
consequent dependence of mind on matter4
 ,now1 that there is a connection       
between mind and brain is certain4 ,what
 the connection is exactly is as yet    
uncertain4 ,but the fact that two things
 co-exist1 are connected with one       
another and vary together1 does not     
prove that the one thing is the other4  

,on the contrary1 it postulates that the
 two things1 though related1 are        
different4 ,the mechanical theory either
 commits the fallacy of mistaking       
connected things for identical things1  
or it fails to prove the very thing     
necessary for its justification1 viz4   
that thoughts1 emotions1 etc41 are      
things occupying space and moving in    
space4 ,the chemical and physiological  
changes which take place in the brain   
are movements in space4 ,but it does not
 follow that the corresponding pains or 
ideas float about in the air or move    
from one point in space to another4     
,further1 as a metaphysical theory1 this
 identification of matter with mind is a
 double-edged weapon3 it cuts both ways3
 if mind is matter1 matter is mind2 if  
mind is thinking matter1 then matter is 
latent thought2 and thought is          
consequently exhibited not as being the 
last product of evolution1 but as a     
factor in it from the beginning4 ,but   
this identity of mind and matter is a   

purely metaphysical speculation3 it is a
 conjecture to explain how it is that   
two phenomena can co-exist in the way in
 which they are observed to do4 ,such   
conjectures science does not require3   
she does not undertake to explain why   
things are1 but to describe--if possible
 with mathematical exactness--the order 
of their sequence or co-existence4 ,this
 function science can discharge equally 
well whether the changes of             
consciousness are or are not supposed to
 be movements in space4 ,metaphysicians 
may argue the point2 in the meantime    
science is describing and formulating   
the laws of mind and endeavouring to    
correlate the changes of consciousness  
with the physical changes of the brain  
and the nervous system4 ,the mechanical 
theory neither helps nor hinders science
 in her work4  ,but science does throw  
some difficulties in the way of the     
mechanical theory2 or1 rather1 the facts
 of science refuse to fit into the      
theory4 ,if the stream of consciousness 

is nothing but a series of physiological
 and chemical changes1 the laws of the  
one ought to be identical with the laws 
of the other1 and both with the laws of 
mechanics1 on the mechanical theory4    
,but they are not4 ,those concise       
descriptions of mental phenomena which  
constitute the laws of psychology ought 
to coincide with those other concise    
descriptions of fact which constitute   
the laws of chemistry1 if the facts     
described by the two sciences are the   
same4 ,but the two sets of laws have1 to
 say the least1 more differences than   
resemblances4  ,this brings us to our   
second point4 ,our first point was that 
if the concise description of evolution1
 which sums it up as the process by     
which matter is continually             
redistributed in space1 is to be proved 
to be true1 it must be shown that       
movements in space are the only events  
which we know to take place4 ,our second
 point is that1 unless it can be shown  
that mechanical laws are the only laws  

at work in the universe1 this           
description of evolution does not find  
room for the whole working of the       
process of evolution4  ,whether the only
 laws in the universe are mechanical    
laws is primarily a question of fact2   
and on the facts1 as known to us at     
present1 the answer to the question is a
 decided negative4 ,the laws of         
psychology and of ethics are neither    
identical with nor have they been       
deduced from any physical laws4 ,as a   
hypothesis designed to explain the way  
in which the world works1 the           
redistribution of matter and motion     
neither includes nor accounts for those 
laws which are of most importance to    
man4  ,this appeal to the facts which   
are actually known is1 however1 often   
conceived to be in reality an appeal to 
our ignorance3 mental laws have not as  
yet been shown to be deducible from     
physical laws1 but they may be4 ,so1    
too1 the fact that no attempt to extend 
the gravitation formula from astronomy  

to any other department of science has  
yet succeeded1 is no proof that it never
 will be so extended4 ,neither1 we may  
remark1 does it constitute any          
presumption that it will4 ,are there1   
then1 any other grounds for presuming   
that mental law may yet be shown to be  
merely a case of some physical law8 ,to 
some minds there seem to be grounds for 
presuming that it not only may1 but     
must4 ,however great our ignorance of   
the details of the process of evolution1
 there are certain broad facts which are
 beyond dispute4 ,it is indisputable    
that there was a period in the history  
of the earth when there was no life upon
 it2 that the elements which constitute 
living matter are themselves lifeless2  
that consciousness is correlated somehow
 with those organic compounds1 the      
elements of which are inorganic4 ,these 
facts together constitute an            
irresistible presumption that ultimately
 mind and matter must obey the same     
laws4  ,but this is not the desired     

conclusion4 ,the conclusion desired is  
that mind must obey matter's laws4 ,the 
fact that mind and matter obey the same 
ultimate laws is a different thing1 and 
rather indicates that even the          
redistribution of matter and motion     
requires ultimately some other          
explanation than merely mechanical laws 
afford4 ,to the religious mind it is    
quite intelligible that mind and matter 
should obey the same laws--,god's laws4 
,it may be said1 however1 that we have  
not done full justice to the presumption
 raised by the broad facts of evolution4
 ,when there was no life upon the earth1
 the only laws in operation must have   
been physical laws1 and consequently the
 laws of life and consciousness must    
have been produced by the laws of       
matter4  ,now1 this argument in effect  
amounts to a denial of any difference   
between the mechanical composition and  
the chemical combination of bodies4     
,bodies when mechanically compounded    
continue to follow the same laws as they

 obey when uncompounded1 and their      
conjoint action can be deduced and      
foretold from the laws to which they are
 subject in their separate state3       
,whatever would have happened in        
consequence of each cause taken by      
itself happens when they are together1  
and we have only to cast up the         
results4#ag ,with chemical combination  
the case is quite different3 the        
chemical compound exhibits properties   
and behaves in ways which are quite     
different from the properties and       
behaviour of its elements1 and could not
 be foretold from any observation of    
them4 ,water1 which is a combination of 
oxygen and hydrogen1 exhibits no trace  
of the properties of either4 ,if this be
 true of chemical combinations1 it is   
still more true of those far more       
complex combinations of elements which  
constitute organised bodies1 and in     
which those extraordinary new           
uniformities arise1 which are called the
 laws of life4 ,all organised bodies are

 composed of parts similar to those     
composing inorganic nature1 and which   
have even themselves existed in an      
inorganic state2 but the phenomena of   
life1 which result from the             
juxtaposition of those parts in a       
certain manner1 bear no analogy to any  
of the effects which would be produced  
by the action of the component substance
 considered as mere physical agents4444 
,the tongue1 for instance1 is1 like all 
other parts of the animal frame1        
composed of gelatine1 fibrin1 and other 
products of the chemistry of digestion1 
but from no knowledge of the properties 
of those substances could we ever       
predict that it could taste1 unless     
gelatine or fibrin could themselves     
taste2 for no elementary fact can be in 
the conclusion which was not in the     
premises4#ah  ,what is thus true of     
physiology and of those chemical        
combinations on which it is based1 is   
true also of sociology and the          
psychological facts on which it is      

based4 ,when physiological elements are 
combined1 the combination reveals       
properties which were not appreciable in
 the separate elements4 ,the            
increasingly complex combination or     
association of organic elements may     
produce an entirely special set of      
phenomena4444 ,their combination        
exhibits something more than the mere   
sum of their separate properties4 ,thus1
 no knowledge of man as an individual   
would enable us to forecast all the     
institutions which result from the      
association of men and which can only   
manifest themselves in social life4#ai  
,it is clear1 then1 that the mechanical 
theory of evolution can only maintain   
itself by obliterating the distinction  
between mechanical juxtaposition and    
chemical combination4 ,the obstacles    
which stand in the way of this          
obliteration1 at the outset1 are two4   
,first1 the behaviour of a chemical     
compound bears no resemblance to the    
behaviour of its constituents when      

separate4 ,next1 the laws of the        
compound cannot be deduced or exhibited 
as consequences of the laws of the      
separate elements4 ,to these two        
objections it may be replied1 first1    
that though the compound bears no       
resemblance to its separate             
constituents1 the character of every    
aggregate must be determined by that of 
its component parts2 and1 next1 that    
with more knowledge we shall come to see
 the way in which the laws of the       
separate components generate the law of 
the whole4 ,perhaps1 by way of          
illustration1 we may employ an analogy4 
,a number of bricks can be placed on one
 another to form a cube2 a number of    
cannon balls will form a pyramidical    
pile4 ,the aggregate of bricks resembles
 in shape the separate bricks2 the      
aggregate of balls does not resemble a  
ball in shape4 ,yet the pyramidical     
shape of the pile of cannon balls is as 
certainly determined by the shape of the
 separate balls1 as the cubical shape of

 the heap of bricks is determined by    
that of the separate bricks4 ,now1 we do
 not know the geometrical structure of  
chemical atoms2 but1 on this analogy1 it
 is reasonable to suppose that1 if we   
did1 we should see at once that the     
structure of a chemical compound is     
dependent on1 though different from1    
that of its elements4 ,so too in        
sociology1 the aggregate1 society1 is   
not a human being1 but the character of 
any given society is determined by the  
character of its individual members4    
,this last illustration1 however1 brings
 us to a fresh difficulty in the way of 
the mechanical theory4 ,as is observed  
in the remarks quoted previously from   
,monsieur ,bernard1 the peculiar        
characteristic of those more intimate   
combinations which form the             
subject-matter of chemistry1 physiology1
 and sociology is that in them the      
combining elements reveal properties    
which were not perceptible in them      
previous to their combination4 ,it may  

be true that the character of these more
 intimate combinations is determined by 
the properties of their constituents1   
but it is by the properties which they  
reveal when in combination1 not by those
 which are manifest in them when        
uncombined4 ,therein lies the difference
 between mechanical compounds and       
chemical combinations2 and it is that   
difference which the mechanical theory  
does not account for4 ,the more         
intimate1 chemical1 physiological1 and  
sociological combinations take place in 
virtue of properties which require the  
combination to reveal them4 ,in         
sociology it is not the juxtaposition of
 individual men1 but their co-operation1
 which makes a society4 ,in chemistry1  
the formation of chemical compounds     
implies the affinity of the elements4   
,it seems1 then1 that the mechanical    
theory contains half the truth1 but not 
the whole truth4 ,the half-truth which  
it insists on is that in both mechanical
 and chemical combinations there is     

juxtaposition of the constituent        
elements4 ,the half of the truth which  
it overlooks is that when the elements  
are juxtaposed in one way they develop  
or manifest new qualities1 when         
juxtaposed in the other way they do not4
 ,the mechanical theory asserts that the
 only factors in evolution are matter   
and the force which moves matter about3 
it takes into account the external      
factors1 but leaves out the internal    
force or spontaneity in virtue of which 
things in a suitable environment develop
 new qualities4 ,doubtless the          
juxtaposition of the elements is a      
condition without which they would not  
manifest their new properties3 the      
redistribution of matter and motion is a
 condition of evolution1 but it does not
 constitute evolution4 ,rather1 it is   
the continual revelation of these new   
qualities which constitutes evolution1  
chemical affinity and all its           
consequences in chemistry1 spontaneous  
variation and all its consequences in   

the evolution of organic life4  ,from   
this point of view it becomes clear why 
the laws of a chemical compound neither 
are nor can be exhibited as consequences
 of or deductions from the laws of its  
separate constituents4 ,the properties  
which the law of the compound describes 
are not the properties which the        
separate elements exhibit4 ,the living  
matter of biology1 the active atoms of  
chemistry1 are not products of the      
lifeless1 inert matter of mechanics2 but
 are different and higher revelations of
 the same power which is manifested in  
different degrees in all4 ,it is this   
progressive manifestation1 and not the  
mere drifting about of bits of matter1  
which constitutes evolution4 ,the       
redistribution of matter and motion may 
be a concomitant of evolution1 but it is
 not evolution4 ,the continuous         
adjustment of internal relations to     
external relations1 which ,mr4 ,herbert 
,spencer#bj offers as a definition of   
life1 may be a condition of the         

maintenance of an organism2 but life is 
and means to each one of us1 and to the 
humblest thing that breathes1 much more 
than that4 ,mr4 ,spencer's definition of
 life leaves1 for instance1             
consciousness out1 as of no account in  
life1 and would be equally applicable to
 many automatic1 self-adjusting         
machines4 ,the definition constitutes an
 admission that life and consciousness  
cannot be exhibited as a consequence of 
the redistribution of matter and motion4
 ,they appear at a certain 7or          
uncertain7 point in the process of      
redistribution1 and they have as        
concomitants certain further            
redistributions2 but they are neither   
the consequence of nor are they         
identical with that redistribution2 nor 
can their laws be reduced to mere cases 
of the laws of matter and motion4  ,the 
doctrine that evolution consists in     
nothing but movements in space1 amounts 
to the assertion that we know nothing   
about things and men except that they   

move4 ,in point of fact1 we know a good 
deal more4 ,we know that men think1 and 
that the movement of thought is not a   
movement in space4 ,we know that the    
vibrations of the ether are movements in
 space and that they are also something 
more3 they are known to us also as      
sights1 sounds1 etc4 ,no explanation or 
concise statement of the process of     
evolution can be satisfactory1 or even  
scientific1 which begins by denying the 
relevance and even the reality of the   
most important part of our knowledge4   
,if the first principles of evolution   
are to be scientific1 they must be      
inductions drawn from observation and   
based on some similarity in the         
phenomena observed1 in which case1 and  
in which case alone1 they will apply to 
both classes of phenomena1 mental and   
material4 ,if any principle is true of  
one class alone1 it is shown thereby not
 to be a first principle3 it is not     
universally applicable4  ,this raises   
the question whether there can be any   

first principles in this sense1 whether 
mind and matter are1 to some extent1    
subject to the same laws2 or whether the
 resemblances which are sometimes drawn 
are not merely metaphors more or less   
expanded4 ,thus we speak of weighty     
objections2 but will anyone maintain    
that ideas are subject to1 or exemplify1
 the law of gravitation8 ,we speak of   
ideas as coherent or incoherent2 does   
anyone suppose that they stick together 
in the same way and from the same causes
 as material objects cohere8  ,mr4      
,herbert ,spencer has written a         
chapter#ba under the title ,society is  
an ,organism1 in which he points out    
many resemblances between society and an
 organism4 ,but ,mr4 ,spencer himself   
distinctly asserts#bb that the          
resemblances imply nothing more than    
that in both society and organisms there
 is a mutual dependence of parts4 ,that 
is to say1 sociology does not herein    
exemplify some of the laws of biology1  
but sociology and biology both exemplify

 certain laws which hold good wherever  
there is a mutual dependence of parts4  
,again1 ,mr4 ,spencer says#bc that      
evolution is definable as a change from 
an incoherent homogeneity to a coherent 
heterogeneity1 accompanying the         
dissipation of motion and integration of
 matter2 and1 having shown how and why  
the homogeneous and the incoherent in   
the domain of physics tend to become    
coherent and heterogeneous1 he proceeds 
to show that there is a similar process 
in the evolution of knowledge1 and to   
say these mental changes exemplify a law
 of physical transformations that are   
wrought by physical forces4#bd ,now it  
doubtless is a fact that with           
intellectual development there goes a   
more accurate discrimination of         
differences at first unnoticed1 a       
readier perception of resemblances at   
first undetected1 a consequent          
segregation and classification of ideas1
 and a recognition of heterogeneity     
where homogeneity was at the first      

glance supposed to prevail4 ,doubtless1 
too1 as a result of this process1 there 
is greater coherency in our ideas4 ,but 
is all this anything more than expanded 
metaphor8 ,if it is something more1 how 
can these mental changes exemplify a law
 of physics when ideas neither stick    
physically to each other nor gravitate  
to one another like the particles of the
 original1 homogeneous1 nebular mass8   
,if mental and material phenomena can to
 some extent obey the same laws1 and    
these laws are scientific inductions1   
there must be some resemblance between  
the phenomena4  ,that resemblance cannot
 be physical or spatial1 because mental 
phenomena do not occupy space1 or       
possess weight1 or exist in three       
dimensions4 ,as far as one can see1 it  
consists in two points3 both classes of 
phenomena 7#a7 are objects of thought   
and 7#b7 are displays of force or power4
 ,this implies that movements in space  
are displays of the same force as is    
manifested in the non-spatial movements 

of thought4 ,the force which is         
displayed in consciousness as ,will     
appears in space as motion4 ,both       
classes of phenomena1 however1 are not  
only displays of force1 but also objects
 of thought4 ,the reality of a          
phenomenon of either class consists in  
its being the manifestation of ,will to 
or in consciousness4 ,the reality of the
 two classes is co-extensive with their 
similarity1 and is the sole foundation  
for any true inferences or justifiable  
generalisations about them4  ,if the law
 of the instability of the homogeneous  
is a first principle1 and is a          
scientific induction based upon a real  
similarity between the mental and       
material phenomena of which it is       
offered as an explanation1 it becomes   
interesting to inquire how far the      
similarity extends4 ,in the case of     
mental evolution the essential feature  
of the process is that the mind         
gradually comes to perceive resemblances
 and to discriminate differences which1 

though they were present all the time1  
were not at first appreciable4 ,in other
 words1 the apparently homogeneous was1 
from the beginning1 really              
heterogeneous4 ,now this fact1 which is 
true in the sphere of mental evolution1 
finds its exact parallel in the         
evolution of the material universe1 if  
the account given above of mechanical   
compounds and chemical combinations be  
true4 ,what appears first in the process
 of evolution1 and is exemplified by    
mechanics1 is matter apparently inert4  
,but when the particles of this         
apparently inert matter enter into      
chemical combinations with one another  
they reveal a fresh set of properties1  
quite different from those exhibited by 
them previous to their combination2 and1
 when they enter into physiological     
relations1 they display yet further     
additional properties4 ,this progressive
 manifestation it is1 and not the       
accompanying dissipation of motion and  
integration of matter1 which constitutes

 evolution in the material world1 and   
finds its exact parallel in mental      
evolution4 ,in both cases we have ,will 
manifested as object of thought2 and in 
both cases we judge most truly of that  
which is manifested when we judge it by 
its most complete manifestation4 ,in    
both cases the apparent homogeneity is  
not the ultimate fact underlying        
everything1 but is only the first-fruits
 of that which is yet to come4          
,,footnotes3  #h ,first ,principles1    
#df4  #i ,,mill1 ,inductive ,logic1 bk4 
iii4 ch4 xii4 p4 #edi4  #aj ,ibid4  #aa 
,first ,principles1 ch4 iii4  #df4  #ab 
,,seth1 ,chambers's ,encyclopdia1 s4v4  
,philosophy4  #ac ,,kirchoff1           
,vorlesungen ber mathematische ,physik1 
i4 p4 #a4  #ad ,,mertz1 ,history of     
,european ,thought in the ,nineteenth   
,century1 i4 pp4 #chb1 #c1 note4  #ae   
,,lotze1 ,microcosmus1 ,e4 ,t41 ii4 p4  
#gah4  #af ,,lotze1 ,microcosmus1 ,e4   
,t41 ii4 p4 #gah4  #ag ,,mill1          
,inductive ,logic1 bk4 iii4 ch4 vi4  #ah

 ,,mill1 ,inductive ,logic1 bk4 iii4 ch4
 vi4  #ai ,,claude ,,bernard1 quoted in 
,l',anne ,sociologique1 premire anne4   
#bj ,principles of ,biology1 v4  #cj4   
#ba ,principles of ,sociology1 vol4 i4  
part ii4  #bb ,ibid41  #bfj4  #bc ,first
 ,principles1  #abg4  #bd ,ibid41  #aec4
     ,,vii4  ,,necessity   ,we have seen
 that if material things can alone be   
treated of by science1 if things which  
can be seen and handled are alone       
amenable to the methods of science1 then
 there can be no science of mind1 and no
 scientific laws to regulate mental     
phenomena4 ,in the same way1 if the     
field of evolution is completely filled 
by the redistribution of matter and     
motion1 then there is no room left in   
the theory of evolution in which to     
accommodate the history of ideas or of  
morals1 there is no evolution of thought
 or morality1 no continuity between     
higher and lower in the intellectual    
development of man and the brute4  ,we  
may admit that the methods of mental and

 moral science1 of sociology and        
political economy1 are not identical    
with those employed by physics or       
chemistry or astronomy4 ,but we cannot  
admit that the facts which1 if not the  
proper study of mankind1 are at any rate
 of the greatest interest to man1 are   
not subject to or part of the process of
 evolution1 and cannot be reduced to    
scientific law and order4 ,the methods  
of the philosophical sciences may not be
 the same as those of the exact         
sciences2 but neither are the methods of
 chemistry those of astronomy--just as  
the instruments of the astronomer are   
not those of the chemist4 ,the exactness
 which is attained by those sciences    
that can apply the methods of           
mathematics to their subject-matter     
cannot be rivalled by philology or      
psychology4 ,but it is not to all the   
material sciences that the mathematical 
methods can be applied3 meteorology     
deals with matter in motion1 but not yet
 with exactitude4 ,the intangible and   

invisible1 but none the less real1 facts
 of our mental and moral experience can 
be measured to some extent by the       
statistics and averages and curves      
employed by the sociologist1 the        
demographer1 and political economist3   
the intensity of a desire may be        
estimated roughly and relatively by the 
effective demand for its object1 the    
will to live by the number of suicides4 
,again1 we may admit that the laws of   
the exact or material sciences do not   
extend to mental science1 without       
thereby forfeiting the right to subject 
mental phenomena to scientific          
investigation and analysis4 ,chemistry  
does not cease to be a science because  
chemical affinity cannot be exhibited as
 a case of the gravitation formula4     
,need psychology renounce the claim to  
be a science because the laws of the    
association of ideas cannot be deduced1 
say1 from the laws of motion8  ,of      
course1 if science has no other object  
than to describe with mathematical      

accuracy the exact way in which material
 things move1 if no method is scientific
 which does not result in such a        
formula1 and if no generalisation1      
however true1 is scientific which does  
not formulate motion in space1 then1    
indeed1 it is unscientific to talk of   
the evolution of mind and thought1 of   
man and of society4  ,on the other hand1
 the movements of material things in    
space are facts of which we are aware1  
phenomena of which we are aware through 
our senses2 in a word1 they are         
sense-phenomena4 ,we are aware of them  
as existing simultaneously and in       
combination1 or as succeeding one upon  
another2 and no truth1 even of the most 
mathematical and exact of the sciences1 
does1 or can do1 more than express with 
mathematical exactness the precise      
conditions under which these            
sense-phenomena co-exist or follow one  
another1 or the precise conditions      
without which such co-existence or      
sequence cannot take place4 ,a          

mathematical science dealing with       
material things states only and always  
that certain sense-phenomena occur      
invariably and uniformly under certain  
conditions4 ,the exact sciences move    
within the limits of the ,uniformity of 
,nature and the law of ,universal       
,causation2 and their subject-matter    
consists of sense-phenomena1 i4e4 of    
things which1 as known to science1 are  
objects of perception to some mind4     
,but sense-phenomena are not the only   
mental phenomena of which we are aware3 
there are ideas which we do not see or  
handle1 or smell or taste1 but of which 
we are nevertheless distinctly          
conscious4 ,thought has its movement1   
ideas have their co-existence and       
sequences1 the association of ideas has 
its laws4 ,there is a uniformity of     
human nature as well as of external     
nature2 there are conditions under which
 certain actions are always performed1  
and without which they would never be   
done4 ,whether the body of propositions 

in which these conditions are formulated
 be accorded or denied the name of      
science1 matters little4 ,but it is     
difficult to see what are the so great  
differences between these phenomena and 
sense-phenomena that make the latter    
amenable and the former insusceptible to
 scientific treatment4 ,is it that ideas
 are invisible8 ,so is weight1 yet the  
gravitation formula is scientific4 ,is  
it that thought is impalpable8 ,so is   
colour1 so is sound--yet there are      
optics and acoustics4  ,be this as it   
may1 what makes things material         
susceptible to scientific treatment is a
 quality which is not peculiar to them1 
but which is shared by them in common   
with things immaterial3 it is that they 
are objects of which the mind is        
immediately aware1 phenomena present to 
some consciousness1 and that they are   
phenomena which appear in consciousness 
as co-existent and successive in certain
 definite uniform modes which can be    
detected by thought and formulated in   

general propositions1 or laws4  ,if the 
theory of evolution comprehends all     
things1 mind and morals as well as      
matter and motion2 if the law of        
continuity connects all things together1
 immaterial as well as material1 in a   
process which moves without break or    
interruption2 it is because all things  
agree in the fact that they are         
presented 7whether in sense or in idea7 
to the mind1 and because they are       
presented in the continuity of          
consciousness4  ,but the object of the  
scientific mind is not to observe and   
record all the phenomena presented to it
 in the continuity of consciousness4 ,on
 the contrary1 it neglects and rejects  
many2 but always with a purpose1 viz4   
that of ascertaining and describing1 as 
precisely as possible1 the conditions   
under which a given co-existence or     
sequence occurs 7and therefore may be   
expected to recur7 and without which it 
fails to occur4 ,in other words1 science
 assumes that everything has a cause1   

and that in accordance with the         
uniformity of nature what has happened  
once will happen again in the same      
circumstances2 that a cause will1 in the
 absence of counteracting causes1       
produce its effect4 ,without these      
assumptions science cannot treat of any 
subject3 no department of knowledge can 
be dealt with scientifically if these   
assumptions are not admitted with regard
 to that department4 ,on the other hand1
 if by the aid of these assumptions we  
are enabled to reduce any set of        
phenomena to law and order1 our success 
is of itself sufficient ground for      
regarding the assumptions as warrantable
 and justifiable4 ,for science1 at any  
rate1 the only question is whether as a 
matter of fact they do enable us to     
determine under what conditions given   
co-existences or sequences will ensue1  
or what conditions such a co-existence  
or sequence necessarily implies4  ,with 
regard to human activity1 mental and    
physical1 it is plain matter of fact    

that such uniformities of sequence and  
co-existence not only can be but are    
demonstrated to prevail2 and the        
extension of the scientific principle of
 cause and effect to the domain of human
 will and action is scientifically      
justified4 ,the comparative sciences    
which deal with man and his works and   
words--archology1 anthropology1         
philology--are perpetually engaged in   
demonstrating1 with fresh proofs every  
day1 the uniformity of human nature3 in 
similar circumstances men have always   
behaved in similar ways4 ,to satisfy the
 same needs1 they have manufactured     
similar instruments at similar stages of
 development3 flint arrow-heads from    
,mexico or ,japan resemble those taken  
from ,british barrows2 the pottery of   
early ,greece is hard to distinguish    
from that of ,peru2 the purpose of many 
stone implements of unknown antiquity   
has been discovered by a comparison of  
the use to which similar tools are put  
by savages still existing4 ,that man's  

words1 as well as his works1 exhibit    
law1 order1 and uniformity in their     
growth1 as well as in their phonetic    
decay1 is shown by the science of       
comparative philology4 ,that in the face
 of the same problems similar analogies 
have been used to produce similar       
solutions1 is revealed by comparative   
mythology3 the imagination1 which might 
have seemed most free to throw off the  
trammels of law and of monotonous       
uniformity1 falls in similar            
circumstances into very similar grooves4
  ,if the will of man is not revealed in
 the things which he makes1 in the words
 which he speaks1 and the thoughts which
 he thinks1 it is difficult to know     
where to look for its manifestation4    
,if1 on the other hand1 it is manifested
 in these ways1 then1 whether it be free
 or not1 it is clearly uniform in its   
action2 and the extension to it of the  
law of causation seems fully justified  
by the results4  ,the recognition of the
 universality of the law of causation   

must not1 however1 be supposed to carry 
with it any implication that there are  
no differences between1 say1 the organic
 and inorganic1 or that the laws of the 
one are identical with or deducible from
 those of the other2 the association of 
ideas may be a scientific and           
established fact1 and yet not obey the  
same laws as the adhesiveness of        
material substances4 ,what unites all   
things into a continuous1 coherent1 and 
systematic cosmos1 into a scientific    
whole1 is first the fact that1 whether  
phenomena in sense or phenomena in idea1
 they are all objects of thought2 and   
next the fact that they all exhibit the 
universality of causation and the       
uniformity of nature4  ,whether this    
uniformity which binds man and nature   
into one consistent whole is a          
uniformity of will or a uniformity of   
necessity1 is quite another question4   
,it is a metaphysical and not a         
scientific inquiry2 and the metaphysical
 answer1 whatever it may be1 is one for 

which science does not and need not     
pause4 ,so long as nature is granted to 
be uniform1 it matters not to science   
whether the uniformity is of necessity  
or is freely willed4 ,in either case the
 sequences or co-existences described by
 science will continue1 under the       
circumstances described1 to happen as   
described4  ,it is1 however1 commonly   
assumed that actions which are uniform  
are1 by their very uniformity1 proved to
 be necessitated2 and that unless what  
happens was bound to happen1 there can  
be no uniformity and no science4 ,hence 
on the one hand the recognition of the  
freedom of the will has been denounced  
as fatal to all scientific conceptions  
of human nature2 while on the other hand
 the uniformity of human nature and     
action has been denied as being         
inconsistent with the freedom of the    
will4 ,the one side has pointed to one  
set of facts1 which prove irresistibly  
that men do will the same thing under   
the same circumstances4 ,the other side 

has pointed to the equally undeniable   
fact of our consciousness of freedom4   
,the essential feature in our           
consciousness of freedom is our         
conviction that in the present we can do
 or abstain from doing a contemplated   
action1 and in the past1 though we did  
the thing1 we might have abstained from 
it or have done something else4 ,now1   
whether this possibility that what took 
place might not have taken place is a   
real one or only a delusion1 matters not
 to science4 ,if real and true1 it is   
indeed fatal to one particular          
metaphysical theory1 viz4 that every    
event which ever occurred was bound to  
occur and could not have happened       
otherwise2 but it leaves every truth of 
science1 every one of those concise     
descriptions of what takes place under  
given circumstances1 absolutely intact4 
,the freedom of the will is             
anathematised in the name but not in the
 interests of science4  ,that becomes   
clear when we reflect that the laws of  

science are1 and do not pretend to be   
more than1 hypothetical statements4 ,the
 gravitation formula does not state that
 bodies do as a matter of fact actually 
fall at the rate of sixteen feet in the 
first second1 and so on4 ,the statement1
 if made1 would be untrue3 a feather    
floats much more slowly to the ground4  
,still less does the formula affirm that
 all bodies move towards each other--and
 for a very good reason3 many bodies are
 at rest4 ,the formula makes no definite
 statement as to what actually does     
occur3 it merely states what would or   
will happen under certain circumstances2
 and it is doubly or trebly             
hypothetical4 ,first1 it asserts        
conditionally that if1 and only if1     
bodies are free to move1 they will tend 
to move towards each other at the rate  
of sixteen feet in the first second1 and
 so on4 ,next1 even if this condition be
 fulfilled in a particular case1 and a  
given body is free to move1 say1 towards
 the earth1 the law of gravitation does 

not assert that the body will           
absolutely1 or unconditionally1 or of   
necessity fall sixteen feet in the first
 second3 it only affirms that the body  
tends to move at that rate1 and the word
 tends conveys in its meaning a second  
hypothesis4 ,what is meant by saying    
that a body tends to fall1 or tends to  
move in a straight line1 is simply that 
the body will fall or move in the       
direction or at the rate mentioned1     
provided that nothing happens to prevent
 it4 ,the law of gravitation then1 like 
every other law of science1 from the    
very terms in which it is stated1       
contains two hypotheses3 if bodies are  
free to move1 then they tend to move at 
a certain rate4 ,further1 like every    
other law of science1 it is based on a  
third hypothesis1 which1 as it is       
assumed by all scientific laws1 is not  
expressly referred to by any4 ,that     
third hypothesis is that nature is      
uniform3 if a body is free to move it   
will1 in the future as in the past1 tend

 to move at a certain rate1 provided    
that nature is uniform4  ,now1          
throughout all this1 it is obvious that 
science knows nothing about necessity4  
,indeed1 it is obvious that science1 by 
the trebly hypothetical form of all its 
laws1 has taken particular pains to     
avoid prejudging the question whether   
what happens was bound to happen4 ,as we
 have already said1 science takes care  
to frame its statements in such a way   
that they are quite independent of      
metaphysical theory1 and will remain as 
true within their limits if the theory  
of necessity prove erroneous as they    
will if it turns out to be correct4     
,nor can it be said1 thus far1 that the 
laws of science lead us to the theory of
 necessity as their logical conclusion4 
,it may be true that if ,i walk over a  
precipice ,i shall fall to the bottom1  
in accordance with the law of           
gravitation4 ,but it does not logically 
follow that therefore ,i must walk over4
 ,it may be true that a suspension      

bridge will fall in the same way1 if the
 supports be removed2 but it does not   
follow that they are therefore bound to 
give way4 ,it may be true that if nature
 is uniform certain sequences will      
happen2 but it does not therefore follow
 that nature must be uniform4 ,in other 
words1 the theory of necessity1 if true1
 cannot be based on science1 but must   
rely on some metaphysical               
considerations4 ,science does not       
undertake to prove even that nature is  
uniform1 much less that it is uniform of
 necessity4 ,the opposite theory1 that  
the uniformity of nature or of human    
nature is due to the action of a will   
freely manifesting itself as uniform1   
may be considered superfluous from the  
scientific point of view4 ,but the      
theory of necessity from the same point 
of view is equally superfluous4 ,as long
 as events do happen uniformly1 science 
has all she wants--whether their        
uniformity is of will or of necessity is
 for her quite a superfluous question4  

,and if science were all that man       
wanted1 these rival metaphysical        
theories would be of no interest to him 
either4 ,but the persistency of the     
attempt to extract some support for the 
metaphysical theory of necessity out of 
the facts of science shows that men of  
science1 being men1 must have their     
metaphysics4  ,are there1 then1 other   
facts of science1 or assumptions        
essential to science1 which require the 
metaphysical theory of necessity as     
their presupposition or entail it as    
their natural consequence8 ,probably the
 reply will be that there is one such   
principle3 that of the ,universality of 
the ,law of ,causation4 ,the assumption 
that everything must have a cause may be
 on the part of science a pure          
assumption1 and one which1 like the     
,uniformity of ,nature1 cannot be proved
 by science2 but it does1 it may be     
said1 assume the existence of a         
necessity in things4  ,it does1 it may  
be replied1 but whether the necessity   

which science assumes is the same as    
that maintained by the metaphysical     
theory in question1 may be doubted4 ,the
 metaphysical theory is that everything 
which happens happens of necessity1 and 
could not have happened otherwise than  
it did4 ,the assumptions which science  
makes with regard to causation are that 
nothing can happen unless the conditions
 requisite to its production are        
fulfilled1 and that when those          
conditions are present the result       
necessarily follows4 ,the question is   
whether this scientific necessity is the
 same as that metaphysical necessity2   
or1 if they are not the same1 whether   
either is a logical consequence from the
 other4  ,they are not the same3 the    
scientific assumption is hypothetical1  
the metaphysical absolute4 ,the former  
says that things will happen in one way1
 if certain conditions are fulfilled1 in
 another if they are not2 the latter    
that they absolutely must happen in this
 way1 and not in that2 and that it is an

 illusion to imagine that they can      
happen either this way or that4 ,science
 allows us the alternative2 the         
metaphysical theory declares that the   
alternative is an impossibility or an   
illusion4 ,the metaphysical theory may  
be right1 but it is not the same thing  
as the scientific assumption4 ,neither  
can it be exhibited as a logical        
presupposition of or consequence from   
the scientific assumption4 ,from a      
hypothetical if you cannot logically get
 an absolute must4 ,it may be a         
scientific truth that1 if an electric   
spark is passed through two atoms of    
hydrogen and one of oxygen1 a drop of   
water will be formed4 ,but it does not  
follow that therefore an electric spark 
must be passed through them4  ,it is    
obvious that the difference between     
science and metaphysics in the matter of
 necessity is that1 whereas science     
cautiously says1 ,if certain conditions 
are fulfilled1 certain results will     
ensue1 metaphysics boldly says1 ,the    

conditions on which the whole future    
depends are already absolutely fixed4   
,once more1 this metaphysical theory may
 be true2 but1 if so1 it is not from    
science that it derives its truth4 ,the 
transition from the if of science to the
 must of metaphysics is illogical1      
though not unnatural1 and is facilitated
 by a certain amount of obscurity1 which
 can be thrown over it by drawing       
illustrations from the past4 ,thus1 if  
an event has already taken place1 we may
 infer with certainty from the fact of  
its occurrence that the conditions      
necessary to produce it were realised4  
,and as each of those conditions must   
have had a cause1 we can infer again    
that the conditions requisite to produce
 them were fulfilled4 ,and so we may    
travel back ad infinitum along a        
never-ending chain of cause and effect1 
always moving from one fixed and        
necessitated event to another event     
equally necessitated and fixed4 ,thus   
the whole past history of the universe  

may be exhibited as a necessary sequence
 of events2 and the inference may be    
drawn1 and for the purposes of the      
theory of metaphysical necessity must be
 drawn1 that because the occurrence of  
an event proves that the conditions     
required for its production were        
realised1 therefore they and they alone 
were bound to be realised4 ,yet this is 
simply our old familiar non sequitur    
thrown into the past tense4 ,it is true 
that if ,i walk over a precipice ,i     
shall fall1 according to the law of     
gravitation4 ,but ,i am not therefore   
bound to walk over4 ,it is true that the
 man who fell over the cliff obeyed the 
law of gravity4 ,but we cannot infer    
either from the law of gravitation or   
from the fact of his falling that he was
 bound to fall4 ,we can infer that the  
conditions requisite to produce the fall
 were present1 but we cannot infer from 
the fall that they were bound to be     
present4 ,it may be quite true that they
 were bound to be present1 but the      

effect which followed on them cannot be 
alleged either as the cause or the proof
 of such necessity4 ,we must look for   
the reason of the necessity--if there be
 any necessity in the case--elsewhere4  
,shall we1 then1 say that the conditions
 of the fall were themselves effects of 
prior causes1 without which they would  
not have happened8 ,that again is true1 
but the fact that ,z would not have     
happened had not ,y preceded1 is not in 
itself any proof that ,y was bound to   
happen4 ,and so we may travel back ad   
infinitum along the never-ending chain  
of cause and effect without ever finding
 ourselves in a position to infer from  
the law that everything must have a     
cause1 that this cause was bound to     
operate rather than that4 ,the          
occurrence of ,z is no proof that ,y was
 bound to happen1 nor is the fact that  
,y really happened any proof that its   
cause ,x was bound to occur--and so we  
may work back to the beginning of the   
alphabet4 ,the fact that ,b took place  

shows that ,a actually occurred1 but not
 that ,a1 rather than ,a or ,a1 was     
bound to occur4 ,and if ,a is the       
beginning1 what was the nature of the   
necessity 7prior to the beginning of    
things7 which determined in favour of ,a
 rather than ,a or ,a8  ,we may indeed  
say1 if we like--since no one can       
prevent us from saying things without   
proof or probability--that the mere fact
 that ,a happened shows that it was     
bound to happen4 ,but then we might just
 as well have said it of ,z1 and saved  
ourselves the trouble of going through  
so much alphabet to get so little       
result4 ,we might just as well say that 
as the explosion or the accident did    
happen as a matter of fact1 it could not
 possibly have been prevented3 ,z was   
bound to happen under the circumstances1
 therefore the circumstances could not  
have been altered2 only one result was  
possible under the conditions1 therefore
 no other conditions were possible4     
,or--to go back to the beginning of the 

alphabet once more--we may say with     
science that we are content with the    
fact that ,a did happen1 or1 since      
science does not profess to take us back
 to an absolute beginning 7force and    
matter being eternal and without        
beginning71 let us say we may1 like     
science1 be content with the fact that  
,k can be shown to have happened2 but   
whether ,k1 rather than ,k or ,k1 was   
bound to occur there is nothing in      
science to show4 ,if we take up this1   
the scientific1 attitude1 two           
consequences follow4 ,first1 there is   
nothing in science to require or        
countenance the metaphysical theory of  
necessity4 ,next1 what is true of ,k is 
equally true of ,l or ,m or ,z4 ,the    
fact that ,l or ,m or ,z occurred proves
 that the conditions did combine in the 
way necessary to produce ,l or ,m or ,z1
 not that they were bound to combine in 
that way and could not have combined so 
as to produce ,l or ,l1 or ,z or ,z or  
,z4  ,perhaps it may be said that the   

following is the proper way of stating  
the case3 ,we have reason for believing 
that1 as a matter of scientific         
necessity1 if ,l is at work it can only 
produce ,m1 and not ,m or ,m 7the       
application of a light to a barrel of   
gunpowder can have only one result74    
,but ,l was at work1 therefore ,m alone 
could result4 ,quite true1 but that does
 not show that the light was bound to be
 applied1 or that the powder might not  
have been damp4 ,in fine1 the moment the
 conditions requisite for the explosion 
are combined1 the explosion is          
necessary1 ,m is the only possible      
result2 but until then the explosion is 
not necessary1 and the result may be ,m1
 or ,m1 or ,m4 ,a cause 7i4e4 the       
conditions combined7 can only have one  
effect2 but until it has that effect it 
is not the cause1 and may never be4     
,pre-existent causes1 which must        
inevitably produce predetermined        
effects1 are figments of the            
metaphysical imagination4 ,conditions   

which may1 and1 subject to the trebly   
hypothetical laws of science1 will      
combine in certain ways are scientific  
facts4  ,in fine1 the ,uniformity of    
,nature1 in the sense in which ,nature  
is assumed1 both by science and by      
common sense1 to be uniform1 simply     
amounts to the assumption that under the
 same conditions the same consequences  
will ensue4 ,but this uniformity neither
 requires nor entails necessity4 ,the   
very form chosen by science for the     
expression of scientific laws proclaims 
the fact3 ,if bodies are free to move1  
if counteracting causes be absent1 a    
body tends to move in the same straight 
line4 ,whatever necessity is introduced 
into the truths of science thus         
expressed is obviously imported from    
without1 and is no part of science4 ,we 
may1 if we choose1 read necessity into  
science1 but there is no warrant in     
science for doing so4 ,science is       
absolutely without prejudice on this    
point4 ,if everything that happens      

happens of necessity1 the gravitation   
formula will receive no accession to its
 truth4 ,if there be no necessity in the
 case1 each and every truth of science  
remains valid as long as the same       
consequences do ensue in the same       
circumstances4  ,since1 then1 science   
observes an armed neutrality in this    
dispute1 and is concerned only to guard 
that assumption of the uniformity of    
nature which is vital to her existence1 
we must turn elsewhere for a decision of
 the question4  ,we began this chapter  
with an expression of our full adhesion 
to the view which insists upon the      
uniformity1 not merely of nature1 but   
also of human nature4 ,we rejected the  
idea that there is no science of man1   
and has been no evolution of mind1 as a 
patent absurdity1 and a violent         
contradiction of admitted facts4 ,any   
theory of evolution and any definition  
of science which fails to comprehend    
human nature is thereby condemned as    
inadequate and inaccurate4 ,for those1  

then1 who with us accept the continuity 
and uniformity between nature and man   
there will be no difficulty in arguing  
from the one to the other3 which of the 
two we shall start from will depend     
mainly upon circumstances1 upon which is
 the more accessible in any particular  
inquiry1 and which is likely to afford  
the best take-off4 ,in the present case 
the action of inanimate objects upon one
 another can be accounted for on either 
hypothesis1 i4e4 that such action is    
willed by some superior power or that it
 is necessitated by some previous       
action1 which is necessitated by some   
other previous action1 and so on for    
ever1 without ever reaching any original
 or originating necessity4 ,both        
hypotheses will fit all the facts of all
 the physical sciences2 both are        
hypotheses2 and science can do and does 
do without either one or the other4 ,nor
 does our observation of the observed   
facts of nature enable us to say1 with  
regard to any actual fact of this kind1 

either that it could or that it could   
not have happened otherwise than it did4
 ,in fine1 as long as we confine        
ourselves to the subject-matter of the  
physical sciences1 as long as we start  
in this case from nature1 we cannot find
 anything to disturb the equal balance  
of the two hypotheses1 which are two    
hypotheses and nothing more4 ,but when  
we turn from nature to human nature1    
when we consult our own experience of   
our own actions1 the case is notoriously
 different4 ,our experience in that case
 is that of two or more suggested and   
possible actions we are free to choose  
whichever we will2 and our memory of    
past acts of choice testifies that      
though we actually chose one particular 
course1 we might have abstained from it 
in favour of some other alternative4    
,here1 too1 as in the case of purely    
physical causation1 the fact that a     
thing happened is proof conclusive that1
 in accordance with the law of universal
 causation1 the conditions necessary to 

its occurrence were fulfilled2 but it   
constitutes no proof or probability that
 the conditions were bound to be        
fulfilled4 ,the fact that we chose to   
act in a certain way does not in the    
least convince us that we were bound to 
choose that action and that action      
alone4 ,on the contrary1 our memory is  
clear and our conviction is certain that
 our choice was free4 ,in the physical  
and the spiritual spheres alike it is   
true that1 when all the conditions      
requisite for a given effect are        
combined1 the result must ensue4 ,and in
 both spheres it is equally true that   
until the conditions are effectively    
combined no such necessity exists4 ,in  
the case of our own actions we are      
directly and immediately conscious of   
the fact that it is our own will which  
effects this combination4 ,for us1      
therefore1 who hold1 with ,professor    
,huxley1 that the uniformity and        
continuity of nature with human nature  
is essential to any rational and        

scientific view of the universe and to  
every comprehensive theory of evolution1
 it is natural to interpret physical by 
spiritual causation4 ,we know from      
direct and personal experience of       
certain cases of causation that1 though 
a particular effect necessarily ensued  
from a certain combination of           
conditions1 the conditions might have   
been combined differently and with a    
different result4 ,there is1 therefore1 
nothing unreasonable in the inference   
that with regard to the events in nature
 the conditions which produced them     
might have combined differently and with
 different results2 and that the        
determining factor was a will 7not our  
own7 conscious of its own freedom4      
,thus far1 then1 the case stands thus1  
that in the observed facts of nature    
there is nothing to incline the balance 
in favour either of ,necessity or       
,free-will2 and that if those facts     
constituted the whole of our experience 
we should have no reason to believe the 

one rather than the other4 ,but when we 
turn to the consideration of events of  
which we are the cause1 we know that our
 contribution to the sum of conditions  
on which the event depends is a         
free-will offering which we make or     
decline to make as we like4 ,that       
consideration would not in itself be    
sufficient to warrant us in inferring a 
similar absence of necessity in the     
combination of the conditions which     
produce natural events4 ,if1 for        
instance1 we had reason to believe or   
evidence to show an absolute chasm      
between nature and human nature1 an     
impossibility of their being subject to 
any common laws or conceptions2 or if1  
like primitive man or the savage1 we had
 not the accumulated observations of    
science to demonstrate the truth of     
evolution and the law of                
continuity--then we should have no      
reason or little reason1 as the case    
might be1 for interpreting nature's     
action and human action by one another4 

,the savage1 as is well known1 does1    
without any scientific authority        
whatever1 assume straight off an entire 
uniformity of nature with human nature4 
,he jumps at conclusions3 he takes it   
for granted that everything which moves 
has a will of its own1 like himself4    
,but though the savage shares with the  
savant the impulse to believe in an     
essential continuity binding together   
man and nature1 that impulse is about   
all they have in common4 ,in the savage 
it expresses itself in an absolute      
identification1 entirely ignoring all   
differences1 between the two3 the tree  
or the river has to be a conscious1     
rational creature1 though its behaviour 
bears more difference from than         
resemblance to that of a human being4   
,in the savant1 the same impulse is     
trained to fertility by being constantly
 subjected to the guidance of observed  
facts3 man as an animal organism is     
subject to the same physiological laws  
as other similar organisms2 as an       

organic compound1 to the same chemical  
changes2 as a body possessing inertia1  
to the same physical laws4 ,the savant's
 belief1 however1 in the continuity of  
nature and human nature is consistent   
with or rather implies points of        
difference between the two2 e4g4 man    
possesses a consciousness which the     
river does not1 man is1 the river is    
not1 a conscious cause4 ,great though   
these differences be1 still they are not
 in the eyes of science and from the    
point of view of evolution great enough 
to constitute a breach of continuity1   
for human actions are with the growth of
 science increasingly seen to be part of
 the uniformity of nature3 the human    
cause only produces its effect provided 
that all the requisite conditions are   
forthcoming4 ,indeed1 there is a danger1
 in some tendencies of modern thought1  
of ignoring the differences and of      
confounding continuity with identity4   
,the distinction between the animate and
 the inanimate1 which was hardly reached

 by the savage1 is in danger of being   
overlooked by the modern materialist--an
 error which would be paralleled in     
religion by a relapse from monotheism   
into nature-worship4 ,and as in the     
pathology of religion there is a        
constant tendency to substitute for     
religious faith a trust in the automatic
 efficacy of rites and ceremonies1 which
 is a falling away into mere magic1 so  
in metaphysic there is a tendency1 in   
the name of science falsely invoked1 to 
substitute for the actions of agents    
consciously free the operation of an    
automatic and magical necessity4        
,freedom of the will is constantly      
taken1 or rather mistaken1 both by its  
supporters and opponents1 to mean the   
power of acting without a motive1 and to
 imply that from identically the same   
combination of conditions one result can
 ensue at one time and quite a different
 one at another2 and freedom of the will
 in this sense1 and with this           
implication1 is rightly rejected as     

inconsistent with the uniformity of     
nature4 ,freedom1 however1 means not the
 absence of motive1 but the presence of 
more motives than one1 for where there  
is no alternative there is no freedom1  
and where there is an alternative there 
is a choice between two things4 ,the    
fact that conscious action is always    
action with a motive has nothing in it  
repugnant to the uniformity of nature1  
unless uniformity of nature is          
arbitrarily assumed to be identical with
 necessity4 ,nor has the uniformity of  
nature1 i4e4 the fact that the same     
action issues from the same combination 
of conditions1 anything in it           
inconsistent with the freedom of the    
will1 unless the occurrence of an event 
proves that it was bound to occur4 ,the 
laws of science--whether physical       
science or mental and moral science--are
 hypothetical statements3 if the love of
 gain predominates in men1 then all the 
consequences predicted by the science of
 ,political ,economy will ensue4 ,but   

this proves neither that the love of    
gain must nor even that it does prevail4
 ,the uniformity which marks the actions
 of men as often as this motive prevails
 is sufficient for the purposes of      
science1 and is consistent with the     
freedom of the will2 it does not imply  
that men act without a motive1 nor that 
the same conditions produce now one     
effect and now another4 ,until the      
conditions which are necessary for the  
production of a physical event are      
effectively combined1 physical science  
knows no necessity to make them combine 
in that particular way2 if they combine 
in some other way1 and with some other  
result1 that combination will equally   
illustrate the truth of science 7which  
says1 if ,a then ,b1 if ,a then ,b71 and
 the result will equally accord with the
 uniformity of nature4 ,the same        
considerations apply to human nature1   
and if applied will be found consistent 
with the freedom of the will4 ,until the
 mind is made up1 i4e4 so long as there 

are alternative courses open to it1 the 
man is free1 just in the same way as in 
physical science1 until the combination 
of conditions is effected1 the result   
may or may not follow4 ,if one          
alternative is adopted one set of       
consequences will ensue1 if another1    
another2 but whichever is adopted the   
results will be in accordance with the  
uniformity of nature1 the law of cause  
and effect will not have been violated1 
the mind will not have acted without a  
motive1 or under the influence of       
necessity4 ,in fine1 the universality of
 the law of causation lies in the fact  
that1 however the conditions combine1   
each combination can only produce its   
peculiar effect2 and whatever effect    
occurs can be the result only of its    
appropriate conditions4 ,to say with the
 necessitarian that1 unless at the      
beginning of things the course of events
 was unalterably fixed once and for     
ever1 there can be no science1 is to    
deny the universality of the laws of    

science1 to maintain that they are true 
only of one particular succession of    
events1 and would not be true of any    
other4 ,in point of fact1 however1 the  
laws of science1 by their hypothetical  
form1 are adapted to cope with what is  
at least as striking as the uniformity  
of nature1 that is1 the diversity of    
nature3 they apply not merely to one1   
but to all possible combinations of     
circumstances4 ,in what way a body will 
move depends upon the conditions at     
work2 but ,science is not such a maimed 
and crippled thing that she refuses to  
consider its motion until she has been  
assured that1 of the various conceivable
 conditions that might be brought to    
bear on the body1 only one can1 as a    
matter of fact1 be brought to bear4 ,on 
the contrary1 the universality of her   
laws lies in the fact that they apply to
 all possible combinations1 not merely  
to combination ,a producing ,b1 but to  
,a producing ,b1 ,a producing ,b1 and so
 on4 ,the origin of all terrestrial life

 may be traced back1 let us say1 to the 
fortuitous combination of chemicals     
which constituted the first speck of    
protoplasm2 and sundry important        
consequences can be shown by science to 
have flowed from that fortuitous        
concurrence4 ,the origin of any         
particular species may be traced back to
 the accidental appearance of a sport or
 variety which happened to be better    
adapted to the environment than the     
parent forms were4  ,but1 if these      
accidental and fortuitous occurrences   
had not taken place1 the subsequent     
course of things upon earth1 though     
there might have been no life1 would    
still have been just as much in         
accordance with the uniformity 7and the 
diversity7 of nature1 and equally       
amenable to scientific explanation4 ,the
 theory that the first speck of         
protoplasm or the ancestral variety of a
 species was bound by a metaphysical    
necessity to occur just when and where  
it did1 is of no use to science3 if ,a  

had not happened1 ,a or ,a or ,a would  
have done1 and the resulting ,b or ,b or
 ,b or ,b would have been equally in    
accordance with the uniformity of nature
 and equally explicable by science4     
,if1 then1 in the physical world neither
 science nor the uniformity of nature   
requires us to believe in necessity1    
there is no antecedent presumption that 
necessity must be the law of the        
spiritual world3 we may examine the     
facts of our own inner experience       
without prejudice4 ,what the freedom of 
the will implies is that the mind has   
present to it more alternatives or      
motives than one1 and that they are real
 alternatives and real motives1 i4e4    
motives which may really in this        
particular case influence action1       
alternatives any one of which may be    
adopted in this case4 ,the circumstances
 or conditions in which a man makes up  
his mind are1 until he has made up his  
mind1 so to speak1 held in solution1 and
 may be precipitated this way or that at

 his choice1 or not precipitated at all1
 unless he chooses4 ,the fact that in   
the same circumstances the same result  
ensues is no argument against the       
freedom of the will1 if it be remembered
 that the will is itself one of the     
circumstances which contribute to the   
result1 just as the mass of a body1 as  
well as the force applied to it1 helps  
to determine its velocity4 ,the         
statement of the case then becomes this3
 if all the circumstances of the case be
 the same1 and the will be the same1 the
 consequences 7i4e4 the determination of
 the will7 also will be the same4 ,but  
the necessitarian position requires the 
statement that if all the circumstances 
be the same1 then without any further   
proviso the will is determined by the   
circumstances2 or1 to put it another    
way1 that the will does not in any way  
contribute to the result1 which is just 
as though we were to say that the mass  
of a body had nothing to do with its    
velocity4 ,but if the will does         

contribute to the result1 i4e4 to the   
determination of itself1 it is in part  
self-determining4  ,that there must be  
some circumstances present1 if there is 
to be any self-determination on the part
 of the will1 we have already admitted2 
the freedom of the will implies the     
presence of more alternatives or motives
 than one--and we always have the       
alternative of acting or abstaining from
 action4 ,but this admission only limits
 the powers of the will2 it does not    
lessen its liberty4 ,the mind can only  
choose between the alternatives offered 
to it2 but as long as it has real       
alternatives it is free4 ,that there    
must be definite circumstances if there 
is to be any definite determination of  
the will is in accordance with the fact 
that a cause is not some one individual 
thing1 but a sum of conditions1 every   
one of which is necessary to the effect1
 and the absence of any one of which is 
enough to prevent the occurrence of the 
result4 ,it is a vulgar error to single 

out some one of the conditions 7e4g4 the
 force acting on a body7 and dub it the 
cause1 to the neglect of all the other  
conditions 7e4g4 the body's mass7 which 
are equally necessary to the effect4 ,it
 is the error committed by the          
necessitarian who calls the             
circumstances the cause1 in the case of 
a determination of the will1 and        
neglects the part played by the will    
itself4  ,this point of view illustrates
 the untenability of another objection  
to the freedom of the will1 viz4 that it
 implies that under the same conditions 
different results can ensue1 or1 to put 
it in other words1 that without any     
change in the conditions either this or 
that consequence may issue4 ,freedom of 
the will is thus alleged to be          
inconsistent with the uniformity of     
nature1 with the law that a cause must  
produce its effect4 ,the fallacy here   
obviously lies in assuming that1 in a   
modification of the will1 the           
circumstances by themselves constitute  

the cause1 whereas in point of fact the 
cause consists of the sum of the        
conditions1 i4e41 in this case1 of the  
circumstances and the will taken in     
combination4 ,alter any one of the      
conditions1 and the effect will be      
changed--whether the condition which is 
changed be one of the circumstances or  
be the will1 matters not4 ,conversely1  
if under the same circumstances a man   
acts one way one time and another       
another1 the inference is not that the  
uniformity of nature has been violated1 
and that the same conditions produce    
different effects1 but that one of the  
conditions was different2 and as ex     
hypothesi the circumstances 7i4e4 all   
the conditions except the will7 were in 
this case the same1 it remains that the 
condition which was different in this   
case was the will4  ,really1 it is the  
theory of necessity which violates the  
uniformity of nature1 for it requires us
 to believe that provided certain of the
 conditions 7viz4 all the circumstances 

except the will7 are the same1 then the 
result must be the same1 no matter how  
much the remaining condition 7the will7 
changes4 ,we may1 indeed1 evade this    
conclusion by simply denying that the   
will is one of the conditions of its own
 modifications1 and we may say that the 
wax contributes nothing to the form     
which it takes on when impressed by the 
seal4 ,the truth is that if the will or 
the wax appears in the result1 it must  
have been present and active as one of  
the conditions3 it contributes to its   
own determination1 and is in part       
self-determining4  ,if it be in         
accordance with the uniformity of nature
 and with our experience of what        
actually happens1 that the circumstances
 should be the same and the will        
different on two different occasions1   
then the theory of necessity breaks     
down3 if we can will and act differently
 under the same circumstances1 we have  
all the freedom we want4 ,but if--all   
the circumstances1 save the will1 being 

the same--the resulting modification or 
determination of the will is different1 
then the difference of result must be   
due to some difference in the           
conditions2 all the conditions save one 
were ex hypothesi the same2 the         
remaining condition1 therefore1 viz4 the
 will1 must have changed4 ,what caused  
the change8 ,not the circumstances3 one 
attempt to explode a barrel of gunpowder
 may resemble another in all the        
circumstances save one 7the dampness of 
the powder71 but the circumstances which
 remain the same 7application of the    
spark1 etc47 are not the cause of the   
difference in the remaining condition4  
,if1 then1 we do as a matter of fact at 
times under the same circumstances will 
different things1 and if the            
circumstances are not the cause of the  
change of will1 then the will changes   
itself1 i4e4 is self-determining1       
self-modifying4 ,and1 as we all know    
from experience1 it determines itself at
 the moment of choice1 not before4      

,until all the conditions requisite for 
the effect are combined1 neither        
physical nor mental science requires us 
to assume that they must combine in this
 particular way--that the light must be 
applied to the powder because an        
explosion will take place if it is      
applied1 that the motive of gain must be
 adopted because it will be gratified if
 it is obeyed4  ,whether the conditions 
combine so as to produce ,a1 or so as to
 produce ,b1 the uniformity of nature is
 equally obeyed in either case1 the law 
that a cause must produce its effect is 
equally fulfilled1 and either sequence  
is as amenable to scientific explanation
 as the other4 ,but though science and  
the uniformity of nature both require us
 to believe that when the conditions are
 combined the result will follow1       
neither requires us to assume that the  
combination is fixed before it is       
effected4 ,and this is true equally of  
purely physical events and of human     
actions4 ,this truth1 in the case of the

 latter class of actions1 is expressed  
by the statement that alternative       
courses of action are open to the agent1
 and that they are real alternatives1   
alternatives such that any one of them  
may in this particular instance be      
followed4 ,from the point of view of    
science and of the uniformity of nature1
 we do not conceive that there is any   
difference in this respect between human
 actions and physical events3 if science
 is to include both kinds of sequence   
and to render a rational account of     
them1 we must assume that the principles
 on which conditions combine or fail to 
combine are the same in both cases4 ,if 
physical events and human actions are   
both constituents in the process of     
evolution1 there must be a continuity   
between them4 ,it follows1 therefore1   
that1 in the case of physical events as 
well as of human actions1 until the     
conditions are combined in such a way as
 to involve one determinate result to   
the exclusion of all others1 they might 

combine in other ways with other        
results--in fine1 that before the       
combination is effected there are always
 other alternatives4  ,at this point it 
becomes necessary to take into account  
the diversity as well as the uniformity 
of nature--in this case a diversity     
which will lead us to a higher          
uniformity4 ,to the human agent         
alternative courses of action are open  
in the sense that he is conscious of    
their possibility and that after        
deliberation he adopts one or other of  
them4 ,with purely physical phenomena   
and material things the case is         
different3 they may be combined in this 
way or in that2 the alternative is      
indeed open1 so long as the combination 
is not effected1 but it is not open to  
them nor is it adopted1 when adopted1 by
 them4 ,it is adopted for them4 ,in some
 cases by man4 ,in all cases by that by 
which alone alternative courses of      
action can be contemplated and          
adopted--a conscious will4 ,the course  

and form which man imparts to material  
things--to his implements or his works  
of art--make them so far the expression 
of his will2 for the rest they are      
equally an expression of will1 though of
 a will not his4  ,for those at the     
present day who unfeignedly accept the  
general principles of evolution and     
philosophise from them1 a dualistic     
philosophy is impossible4 ,they cannot  
hold that matter is subject to evolution
 and that mind is not2 and the          
continuity of the process of evolution  
forbids us to suppose that there is any 
real discontinuity between that which   
appears at one stage as matter and at   
another as mind4 ,there is no           
discontinuity if material things 7i4e4  
the things of which we have             
sense-perception1 but which differ from 
our sensations in being permanent7 are  
on the one side the permanent           
expressions of ,will and on the other   
are the transient impressions made on us
 in the shape of sense-phenomena4  ,what

 is true thus of the content of         
evolution1 of that which is in process  
of evolution1 is true also of the law of
 the process4 ,we cannot suppose that it
 extends only to matter--that the       
behaviour of matter is susceptible of a 
rational explanation and the behaviour  
of mind is not4 ,the continuity of the  
process excludes the possibility of a   
dual control3 either the power which    
manifests itself in all things is       
intelligent throughout or it is not4 ,if
 there is no reason in the behaviour of 
things1 but only necessity1 then those  
human actions and conceptions which man 
considers to be the result of his reason
 are really the result of unintelligent 
necessity4  ,it is the latter hypothesis
 which is expressed by the necessitarian
 theory4 ,the ordinary belief of        
mankind--a belief which it is impossible
 to resist at the moment when you are   
making up your mind whether you will do 
this or not--is that you can do the     
thing or not1 that the alternatives are 

real and the motives such that either of
 them may be acted on4 ,the             
necessitarian hypothesis is that the    
alternatives are not real1 that even    
before you have made up your mind there 
is only one alternative which you can   
follow--the other courses are only      
apparent alternatives1 because you      
cannot choose or act on any of them2 the
 other motives are not real motives1    
because by a necessity dating from the  
beginning of things they cannot possibly
 influence you on this occasion4 ,your  
action is as automatic as that of a     
piano which responds to the touch4 ,the 
difference is that you think about the  
stimulus received and the piano does    
not4 ,consequently the piano makes no   
mistakes2 you make two4 ,you think of   
various possible consequences of the    
stimulus--which are all impossible--and 
you imagine that the one which you      
choose is the consequence of your       
intelligent choice1 whereas it is the   
automatic outcome of that iron law of   

necessity which binds together the whole
 process of evolution4  ,it will be     
readily understood that a hypothesis of 
this kind1 which is apparently in       
violent conflict with the plainest facts
 of our daily personal experience1 and  
gives the lie to that consciousness of  
freedom which we all possess1 would not 
be held in theory--it cannot be acted on
 in practice--unless it appeared to be  
the consequence of some well-established
 facts4 ,it is1 of course1 held by its  
supporters to be a logical consequence  
from the uniformity of nature and the   
law of universal causation1 and to be a 
necessary pre-supposition if we are to  
give any scientific account of human    
nature and its evolution4 ,if1 as we    
have argued at length in this chapter1  
that is not the case1 if the law of     
universal causation only requires that a
 thing cannot take place unless the     
requisite conditions combine--and not   
that conditions1 which did or may       
combine1 were or are bound to           

combine--the question still remains1    
what if any value the hypothesis has on 
its own intrinsic merits4  ,in the first
 place it is a hypothesis which can     
never either be proved or disproved4    
,the hypothesis is that our supposed    
consciousness of freedom is an illusion1
 that if we imagine we are free to      
choose what we will do1 or that we could
 in the past have chosen otherwise than 
we did1 we are deceived4 ,the hypothesis
 is not based on any facts of           
consciousness3 it is a suggestion that  
consciousness may be deceptive4 ,it may3
 there is no means of proving or        
disproving the suggestion1 for any reply
 must proceed from one consciousness to 
another1 both of which are suspected by 
the maker of the suggestion to be not   
wholly trustworthy4 ,we cannot ask him  
to concede to us1 in order that we may  
convince him by argument1 the very point
 which is in dispute4  ,in the next     
place1 the hypothesis of necessity does 
formally account for all the facts which

 it is designed to explain3 it accounts 
for the whole process of evolution4 ,if 
everything that happens does so because 
it must1 then the mere occurrence of any
 step in the process carries its own    
explanation with it3 the mere fact that 
it occurred shows that it was bound to  
occur4 ,if we ask1 ,why was it bound to 
occur8 the answer is1 ,because it was4  
,various intermediate reasons may be    
interpolated--because everything must   
have a cause1 and every cause must have 
its effect--but if we ask1 ,why must    
everything have a cause8 why must every 
cause produce its effect8 the ultimate  
answer is always1 ,it must because it   
must4 ,if we ask1 ,what proof is there  
that it must8 there is none4 ,as we have
 already said1 the hypothesis is one    
which does not admit either of proof or 
disproof4  ,the case is much the same   
with the opposite theory of freedom4    
,formally1 the hypothesis that the whole
 process of evolution is throughout the 
expression of self-determining will is  

adequate to account for all the facts4  
,but it is a hypothesis which can be    
neither proved nor disproved if the     
testimony of consciousness to our       
freedom may not be accepted4 ,we cannot 
prove that the testimony of             
consciousness is true or to be trusted  
in this or any other matter4 ,we take it
 on faith4 ,the questions arise1        
therefore1 ,is it reasonable to take    
anything on faith8 and if so1 what8 and 
why8     ,,viii4  ,,insufficient        
,,evidence   ,the theory of ,design is  
singularly tenacious of existence1 as   
many errors and all truths are4 ,science
 still speaks of organs1 that is of     
tools 771 and of organs as performing   
functions2 for the fact remains that    
organs are the instruments by means of  
which the organism acts1 and that they  
have each their appropriate work to do1 
their function to perform1 though       
science may decline to draw the         
inference that the instruments were     
designed to perform the work they do4   

,the ,argument from ,design was a       
comparatively simple affair as long as  
the organism and the environment were   
assumed to have been separately created3
 you had only to show how marvellously  
and perfectly they fitted one another   
when brought together1 and it followed  
that they must have been designed to    
fit--to say they only chanced to fit was
 obviously absurd4 ,but when science    
discovered that organism and environment
 were not thus independent of one       
another1 the marvel vanished3 if the    
environment shaped the organism1 or the 
organism modified the environment to    
suit itself1 no wonder that they fitted 
one another4 ,it ceases to be remarkable
 that rivers should always flow by great
 cities1 when we reflect that men       
selected sites near rivers4 ,and chance 
seemed to have been established by      
,evolution where ,design once reigned2  
for1 if the only forms of life which can
 flourish in a given spot are those     
which are suited to the place1 all we   

can say is that1 if one form is fit to  
survive1 it will2 and if it is not1 some
 other will4 ,whatever form survives    
will do so1 not because it was designed 
to do so1 but because it happened to be 
suited to its surroundings4 ,in fine1   
organisms and their organs are what they
 are because circumstances and their    
past history have made them so3 they    
have been evolved1 not designed4  ,a    
little reflection1 however1 is enough to
 show that the ,argument from ,design is
 not completely excluded by evolution3  
things in general are what circumstances
 and their past history have made them2 
but were not those very circumstances   
designed to evolve what they did8 ,nay1 
are we not compelled to assume that they
 were so designed1 if we believe in a   
,designer8  ,if1 however1 we ask        
,natural ,science to discuss these      
questions with us1 she declines the     
invitation on the ground that it is not 
her business to do so3 her business is  
to find out in what way1 not with what  

purpose1 animal life has come to assume 
the various forms in which we know it2  
and she can do this1 her business1 quite
 well--indeed better--without discussing
 such questions4 ,if it were proved that
 the history of animal life upon this   
earth had been intended from the        
beginning to follow the lines on which  
it has actually developed1 not one of   
the problems which ,natural ,science has
 yet to solve would be brought a whit   
nearer solution2 nor would she be any   
the better off1 if it were proved that  
there was no design4 ,she therefore very
 properly declines to discuss the       
question3 there may be a ,design and a  
,designer1 or there may not2 she does   
not know2 if it is the business of      
science to answer the question1 it must 
be of some other science1 not of        
,natural ,science4  ,so too ,physical   
,science1 when asked whether the laws of
 motion and matter were not designed to 
produce the effects which they actually 
do cause1 replies that they may or may  

not1 but that the law of gravitation1   
for instance1 is equally true for her   
purposes1 whether bodies were or were   
not designed to fall to the earth at the
 rate of sixteen feet in the first      
second1 and so on4 ,it may be the       
business of some other science to answer
 such questions3 it is not the business 
of ,physical ,science4  ,and so the     
inquirer may go the round of the whole  
family of ,sciences4 ,it is an          
extraordinarily industrious family4 ,it 
has an enormous amount of work to do3 it
 has to feed1 clothe1 and generally     
provide for all mankind4 ,and it can    
only carry on at all by a very careful  
division of labour3 each science has her
 allotted task1 and can only get the    
day's work done in the day by strictly  
confining herself to that task4 ,each   
science has her own questions to answer1
 and can only succeed in doing so by    
refusing to listen to any others4  ,the 
inquirer may think it strange that1 in  
all this vast and active organisation   

for answering questions1 no provision   
should be made for answering what seem  
to him to be some of the most important 
questions of all2 and if he has been    
brought up really to believe in science1
 he will think it too strange to be     
true2 he will persist with his          
questions1 and will be eventually       
rewarded for his faith by discovering   
that there is a science which undertakes
 to answer them--,theology4 ,but he will
 also discover that ,theology is not    
very cordially esteemed by her sister   
sciences--not that they are jealous of  
her because she has the presumption to  
profess to answer questions which they  
acknowledge to be too high for them1 but
 because there are grave suspicions as  
to her legitimacy3 it is doubted whether
 she is a ,science at all4 ,she is1 they
 are afraid it must be admitted1        
untruthful1 immoral1 and certainly      
altogether unscientific3 she says what  
she cannot prove1 and says she believes 
it4 ,but they know she only pretends to 

believe it3 they1 of course1 do not     
believe anything on insufficient        
evidence2 what hypocrisy1 then1 to      
pretend that anyone can really believe  
anything except what is proved by       
scientific methods6 ,they are thankful  
to say that they have no faith4         
,however1 she may improve2 she is       
certainly very backward2 still1 she may 
grow up into a common-sense science like
 her sisters2 and then she will give up 
the foolish idea that she can answer    
questions which they cannot4  ,and now  
what truth is there in the picture thus 
drawn8  ,if there be a ,god1 there is no
 other fact in the world of such awful  
or such blessed import to man4 ,religion
 is based on faith that there is a ,god4
 ,to tell the religious mind that there 
is no scientific proof of the existence 
of ,god is to tell it nothing new4      
,those were not the terms on which we   
took up our faith--that we should have  
scientific proof of everything before we
 did anything4 ,on the contrary1        

religion begins when1 and only when1 a  
man begins to walk humbly with his ,god1
 to know that he knows nothing except   
that his soul cleaves to ,god and humbly
 trusts in ,him4 ,we do not bargain so  
much belief1 and no more1 for so much   
proof3 we give ourselves1 our souls and 
bodies4 ,the gift is free4 ,the soul    
shrinks from saying even that it has    
proof of ,god's existence2 it only knows
 it hopes and longs for ,him4 ,faith is 
the assurance of things hoped for1 and  
the strength of our assurance is as the 
strength of our hope4 ,but scientific   
proof is not the thing hoped for3 it is 
not what is desired when the soul is    
conscious of but one thing1 that it     
thirsteth1 like the hart after the      
water-brooks1 for the living ,god4 ,the 
humble confession of our illimitable    
ignorance is the foundation of our faith
 and will ever be its sure refuge1 its  
inexpugnable stronghold4 ,it is only    
when1 being ignorant1 we are tempted to 
deny our ignorance1 that trouble begins4

 ,we drop the substance for the shadow  
when we believe not in ,god1 but in some
 proof of ,god4  ,to the man of science 
all this talk about faith appears mere  
folly1 sheer unreason1 a morbid         
wallowing in ignorance from pure love of
 ignorance2 and there are others who1   
whilst admitting that proof is not what 
is wanted by some minds1 yet are aware1 
from their own sad experience1 that     
other minds yearn for it1 and can know  
no peace without it4 ,and if we ask what
 kind of proof it is that they require1 
the answer is plain3 it is the same kind
 as science insists on4 ,then let us go 
to the man of science and wait at his   
door3 he at any rate is not ignorant1   
and we1 if ignorant1 at least are       
willing to learn4 ,that he should rather
 look down upon us is only what might be
 expected in a man who by sheer force of
 reason has discovered the sole source  
of truth and built up the whole fabric  
of science4 ,certainly1 when he has     
taken us over his palace and shown us   

its marvels--the balances he uses to    
weigh the sun1 the plates with which he 
photographs invisible stars1 the        
cinematographic pictures of the earth's 
past history1 his forecasts of the      
future of the solar system--we are not  
merely willing but eager to learn how it
 is all done4 ,and when we come to know 
him1 we find that in spite of the       
marvels1 all of his own making1 by which
 he is surrounded1 he is not puffed up1 
as he might have been3 indeed he is1 he 
assures us1 only an ordinary man4       
,scientific investigation is not1 as    
many people seem to suppose1 some kind  
of modern black art4#be ,it is simply   
plain1 ordinary common sense1           
consistently applied2 and1 above all1   
persistently declining to accept        
anything without sufficient evidence4   
,in ordinary life1 says the man of      
science1 we do not swallow any statement
 that anybody chooses to make--we ask   
for some evidence2 and if science waxes 
every day1 and religion wanes1 it is    

merely because science has made it the  
rule of her being never to believe      
anything without sufficient evidence1   
and religion has not4  ,naturally1 then1
 we wish to know what is sufficient     
evidence in the eyes of science1 since  
everything1 we are told1 depends on     
that4 ,the reply is brief3 whatever is  
based on the ,uniformity of ,nature has 
sufficient evidence4 ,if we are inclined
 to be puzzled by the ,uniformity of    
,nature1 we are soon reassured2 it is   
literally the most ordinary thing in the
 world1 there is no difficulty about it4
 ,man is born into a world in which     
changes are unceasingly taking place4   
,some things change even as the clouds  
shift--every second1 and in a way patent
 to all beholders4 ,others change       
imperceptibly and with great slowness1  
as e4g4 the level of the dry land or the
 shape of the coast-line4 ,but all      
things change1  4 ,nothing abideth long 
in one stay4 ,it is these changes which 
bring all things good to man1 and also  

all things ill4 ,if1 then1 man is to    
survive1 he must learn to evade the     
latter changes1 which threaten to crush 
him1 and he must be there in time to    
profit by the former4 ,such was the     
problem presented to primitive man1 and 
such it still is for every one of us    
to-day3 the successful man is the one   
who is beforehand with the world1 and1  
if he is beforehand it is because he has
 learned to read the signs of the times 
and the seasons4 ,in a word1 he has     
learned to recognise that changes are   
not always mere chances1 that some      
changes are uniformly preceded by       
certain others1 and may consequently be 
foreseen4 ,in the beginning the changes 
that man can forecast are few indeed3   
his prevision is no greater than the    
brute's4 ,the child does not foresee    
that fire will burn2 he learns by       
experience4 ,and whatever man can       
forecast1 he has learned it all by      
experience4 ,it is a slow way of        
learning1 it has taken man thousands    

upon thousands of years to learn what he
 knows now2 still he has learned to know
 the causes of countless things1 to     
control the causes and to anticipate the
 effects of many4 ,but more important1  
more valuable than all his experience   
and all his knowledge of what produces  
what1 of what uniformly precedes or     
follows what1 is the final and          
comprehensive truth which at last he    
reaches1 that nothing happens           
arbitrarily1 that everything in nature  
is uniform4 ,that1 the ,uniformity of   
,nature1 is the great truth in which all
 others are summed up3 to its           
establishment have gone the labours of  
all past generations of mankind1 to its 
support the whole experience of the race
 contributes4 ,it is the truth of       
truths1 the test of truth3 whatsoever is
 established on it shall not be shaken1 
whatever contravenes it shall not       
endure4  ,the ,uniformity of ,nature is 
the base not only of all science1 but of
 every act of reason in the most        

commonplace affairs of ordinary life2   
and1 though you may not know it1 you    
assume it every moment4 ,why are you    
sure that the sun will rise to-morrow8  
,because ,nature is uniform4 ,why do you
 know that fire will burn8 ,because     
,nature is uniform4 ,why that all men   
are mortal8 ,why that a cause will      
always produce its effect8 ,because of  
the ,uniformity of ,nature4 ,for each   
and all of these beliefs the evidence is
 sufficient2 it is the ,uniformity of   
,nature4 ,how different1 says the man of
 science1 is the procedure of science1  
that is of common sense1 from the       
unscientific methods of theology6 ,why  
do we believe that the earth will bring 
forth her kindly fruits in due season8  
,because it is ,god's will8 ,that is a  
hypothesis2 it may be true or it may    
not2 it cannot be proved or disproved2  
there is no evidence against it1 but    
there is no evidence for it4 ,very      
different is the answer of science and  
common sense3 it is that the earth will 

produce crops in accordance with certain
 natural causes1 mechanical and         
chemical4 ,that also is a hypothesis    
which may or may not be true4 ,yes1 but 
it is one for which there is some       
evidence--the ,uniformity of ,nature4   
,in the same way1 if anyone were to say 
that the result of the next general     
election depended not on the electors   
but on the planets1 we should decline to
 believe him1 because there is no       
evidence to show that the planets have  
anything to do with it1 and there is    
good evidence for believing that the    
votes of the electors have4 ,in fine1   
the teaching of science is3 demand      
sufficient evidence for everything1 and 
always remember that by sufficient      
evidence is meant the ,uniformity of    
,nature4  ,this sounds so simple and so 
convincing that we are tempted to try   
it4 ,but first let us make sure that we 
have learned our lesson properly4 ,in   
the course of long ages mankind has     
slowly accumulated enough experience to 

warrant the confident belief that       
,nature is uniform4 ,now1 primitive man 
was of course a savage1 and knew nothing
 of the ,uniformity of ,nature2 he      
therefore could not have had sufficient 
evidence for believing anything in his  
experience4 ,but it is on the           
accumulation of such experiences--every 
one of which we must reject because they
 were not based on the ,uniformity of   
,nature--that our belief in the         
,uniformity of ,nature is supposed to   
rest4 ,in other words1 it is based on   
them and they were based on nothing4    
,this result of acting strictly up to   
the principle of not suffering anything 
to pass without sufficient evidence     
seems somewhat discouraging1 until the  
man of science comes to our rescue and  
reminds us that just as we1 without     
knowing it1 have acted all our lives on 
the tacit assumption that ,nature is    
uniform1 so did primitive man2 and that 
consequently there really was sufficient
 evidence and scientific proof for the  

savage's experiences1 though of course  
he could not have framed it in words2   
and so1 the bases of the ,uniformity of 
,nature are really quite sound4 ,but    
even now we are not altogether out of   
our difficulties1 for granted that the  
savage1 like ourselves1 tacitly assumed 
,nature to be uniform1 was there        
sufficient evidence for the assumption8 
and if so1 what was the evidence8 ,it   
could not be the ,uniformity of ,nature1
 because that is just the question2 and1
 if it was anything else1 it was not    
sufficient evidence4  ,it really seems  
rather difficult to get sufficient      
evidence for the axiom1 viz4 the        
,uniformity of ,nature1 on which the    
whole of science is built4 ,and yet we  
must have sufficient evidence for it1 or
 else we shall have to conclude that    
,science has no more logical foundation 
than ,religion4  ,but once more the man 
of science comes to our assistance and  
explains that in the beginning1 before  
the ,uniformity of ,nature is proved1 it

 is only probable that what has once    
happened will happen again in similar   
circumstances1 and at first perhaps not 
very probable2 but when wider and wider 
experience still shows that what has    
once happened does actually happen again
 under the same circumstances1 the      
,uniformity of ,nature becomes more and 
more probable1 until at last1 if not    
actually proved1 it is still the most   
probable hypothesis that we possess or  
can possess3 our highest and surest     
generalisations remain on the level of  
justifiable expectations2 that is1 very 
high probabilities4#bf  ,now1 with all  
respect to logicians like ,john ,stuart 
,mill1 and men of science like ,huxley1 
we must point out that this begs the    
whole question4 ,if we assume that      
,nature is uniform1 then it is probable 
that what has often happened will happen
 again4 ,but if we do not assume that   
,nature is uniform1 then the repeated   
occurrence of a thing does not make it  
in the least probable that it will occur

 again4 ,to assume without proof that   
,nature is uniform is to ask us to      
accept a statement without evidence1    
which1 if we have learnt the lesson of  
science1 we can hardly do4 ,on the other
 hand1 if we begin with the admission   
that ,nature may or may not be uniform1 
but that1 to begin with1 we no more know
 whether it will actually prove to be   
uniform than we know whether a penny1   
when we are about to toss it1 will fall 
head or tail2 then1 according to the    
mathematical theory of probability1 it  
matters not how many times you toss the 
penny1 the chances next throw are       
exactly the same as they were at the    
first throw--it matters not how many    
times ,nature has proved uniform in the 
past1 she is no more likely to prove    
uniform to-morrow than she was on the   
first of days4 ,if it is really an open 
question at the beginning whether       
,nature is or is not uniform1 it remains
 an open question to the end4 ,the man  
of science need not admit that it is an 

open question1 if he does not want to do
 so2 but if he does admit it1 then let  
him stick to it throughout2 and let him 
reflect that if he begins by admitting  
it and ends by denying it1 he has but   
gradually retracted his own free        
admission1 and unconsciously been       
betrayed into denying what he began by  
admitting to be true4  ,the fact of the 
matter is that the axioms of            
science--the ,uniformity of ,nature and 
the ,law of ,universal ,causation--not  
only are not proved by what experience  
we have had of them1 but cannot be      
proved by any amount of experience4#bg  
,not only can they not be proved by any 
amount of experience1 they are incapable
 of being demonstrated at all3 they are 
neither self-evident nor are they1      
strictly speaking1 demonstrable4#bh ,if1
 then1 they are not and cannot be proved
 either by experience or in any other   
way1 on what does the man of science    
ground his belief in them8 ,on ,faith4  
,the ground of every one of our actions1

 and the validity of all our reasonings1
 rest upon the great act of faith1 which
 leads us to take the experience of the 
past as a safe guide in our dealings    
with the present and the future4#bi     
,,footnotes3  #be ,,huxley1 ,darwiniana1
 p4 #cfa4  #bf ,,huxley1 ,science and   
,christian ,tradition1 p4 #bje4  #bg    
,,huxley1 ,evolution and ,ethics1 p4    
#aba4  #bh ,,huxley1 ,method and        
,results1 p4 #fa4  #bi ,,huxley1        
,science and ,christian ,tradition1 p4  
#bdc4     ,,ix4  ,,consequences   ,in   
the last chapter1 impressed by the      
doctrine that there is no source of     
truth save that which is reached by the 
patient application of scientific       
methods1#cj we patiently applied those  
methods to the foundation of science    
itself2 and we were rewarded by the     
discovery that scientific1 like         
religious1 truth has its source in      
,faith4 ,but the end of our difficulties
 is not yet4  ,a man may put his faith  
in science1 if he will1 but let him not 

delude himself with the notion that his 
faith is evidence of the objective      
reality of that in which he trusts4#ca  
,about that we feel no difficulty3 faith
 begins not merely with ignorance1 but  
with the frank confession that we know  
we are ignorant1 but we wish to believe1
 in spite of the absence of evidence4   
,there is no evidence to show that      
,nature is uniform or science true1 but 
we do not mind that3 we are quite       
determined to believe1 evidence or no   
evidence4 ,that is easy enough for us1  
who are not scientific2 but scientific  
men get an awkward habit--no1 ,i won't  
call it that1 for it is a valuable      
habit--of believing nothing unless there
 is evidence for it2 and they have a way
 of looking upon belief which is not    
based upon evidence1 not only as        
illogical1 but as immoral4#cb ,this is1 
if not awkward1 at least puzzling1 since
 science is based on a belief in the    
,uniformity of ,nature1 for which there 
is no evidence4  ,it is1 we are told1   

the special peculiarity of the devil    
that he was a liar from the beginning4  
,if we set out in life with pretending  
to know that which we do not know2 with 
professing to accept for proof evidence 
which we are well aware is inadequate2  
with wilfully shutting our eyes and our 
ears to facts which militate against    
this or that comfortable hypothesis2 we 
are assuredly doing our best to deserve 
the same character4#cc ,that also is    
puzzling4 ,science sets out in life with
 assuming1 by a great act of faith1 that
 ,nature is uniform4 ,she is well aware 
that the evidence for this assumption is
 inadequate1 that no amount of          
experience could prove it2 but1 if she  
is to start at all1 she must make the   
assumption1 so she proceeds to act as   
though it were proved1 as though she    
knew what she does not know4 ,these are 
facts2 and we take it for granted that  
no one will wilfully shut his eyes and  
his ears to them1 even if he has some   
comfortable hypothesis against which    

they seem to militate4  ,again1 belief  
in science is based not on any ground of
 reason1 but upon the great act of faith
 which leads the man of science to      
assent to it4 ,it is therefore again    
puzzling to learn that assent without   
rational ground for belief is to the man
 of science merely an immoral pretence1 
and that scepticism is the highest of   
duties2 blind faith the one unpardonable
 sin4#cd  ,but the reader has probably  
already correctly divined the solution  
of these puzzles3 the passages quoted   
above are not intended to apply to      
science4 ,the blind faith which is      
illogical1 immoral1 a pretence and a    
lie1 is1 of course1 not faith in        
science1 but some other kind1 which may 
therefore be dismissed2 and we may start
 once again with the happy feeling that 
there is one kind of faith at least     
which is logical1 moral1 and real and   
true4  ,it is1 then1 quite honest and   
logical to have faith sometimes2 and1   
without evidence1 to believe some       

things1 e4g4 the ,uniformity of ,nature4
 ,here1 however1 some readers may       
interpose with the objection that the   
man of science has not proved that his  
faith is logical and moral1 and real and
 true--he has simply assumed it4 ,quite 
true2 but that is his faith and we must 
respect it1 as we respect any man who   
holds fast to what he honestly believes 
to be the real truth4 ,we do not imagine
 he could believe it if he thought it a 
pretence or a lie4 ,and we do not call  
upon him to prove it before we believe  
him--still less to prove it before he   
believes it himself4  ,it is1 therefore1
 we repeat1 quite reasonable to believe 
in the ,uniformity of ,nature without   
evidence4 ,the reluctance that is       
genuinely felt by many minds to take up 
this position is probably due to a      
feeling that if we may believe in one   
thing without evidence1 then anyone may 
believe in anything he likes4 ,and it   
would not be quite fair to make the     
rejoinder1 ,what does that matter to    

you1 as long as you are free to believe 
what you think right8 ,the tendency to  
dogmatise1 and to be intolerant of      
opinions not our own1 is1 indeed1 strong
 enough in all of us to make us stand   
somewhat in dismay of a line of argument
 which seems to indicate not merely that
 other people have a right to differ    
from our opinions1 but may quite        
conceivably be right in so differing4   
,still1 this tendency does not wholly   
account for our reluctance4 ,that       
reluctance has1 in part at least1 a     
nobler origin than narrow-mindedness and
 the ignorance which knows not that it  
is ignorance4 ,it does matter to us what
 our fellow-men believe4 ,still more    
does it matter how and why they choose  
their beliefs4  ,the reluctance to admit
 that it is permissible to believe      
without evidence even in a truth so     
undisputed as the ,uniformity of        
,nature1 is also in part due to yet     
another cause4 ,it is felt that to admit
 belief without regard to evidence is to

 invite intellectual anarchy1 and to    
leave mankind the helpless prey of      
ignorance1 error1 and superstition4     
,hence1 in many candid souls1 a         
lamentable feeling of distraction and   
hopelessness3 to abandon their old      
faith1 even if it has no evidence1 is   
almost more than they can bear2 to      
retain it1 knowing that it has no       
evidence1 is to open the floodgates of a
 saturnalia of unreason by which the    
foundations of civilisation would be    
swept away4 ,hence1 too1 the zeal with  
which other minds call for the          
destruction of every belief1 but        
especially religious belief1 not based  
on evidence1 and with which they        
denounce faith as the one unpardonable  
sin4  ,but the error into which both    
classes of mind fall is a simple one4   
,it consists in imagining that if we    
take one thing on faith1 because there  
is no evidence1 therefore we may believe
 anything1 even if the evidence is      
conclusive against it--that if we once  

accept faith1 we must for ever abjure   
reason4 ,the error has been clearly     
exposed by ,professor ,huxley1 who1     
after pointing out that                 
reason--ratiocination--is based on      
faith1 says1 ,but it is surely plain    
that faith is not necessarily entitled  
to dispense with ratiocination because  
ratiocination cannot dispense with faith
 as a starting-point2 and that because  
we are often obliged1 by the pressure of
 events1 to act on very bad evidence1 it
 does not follow that it is proper to   
act on such evidence when the pressure  
is absent4#ce  ,it seems1 then1 a piece 
of alarmist exaggeration to say that if 
we admit one thing1 e4g4 the ,uniformity
 of ,nature1 without evidence1 we       
forfeit the right ever again to ask for 
evidence for any other statement3 on the
 contrary1 whenever evidence can be got1
 we must get it and abide by it4 ,but   
this only shows that no disastrous      
consequences will necessarily ensue1 if 
we frankly admit what in any case is the

 fact1 viz4 that there is no evidence   
for the postulate on which all science  
is built4 ,you will not have committed  
high treason against the best interests 
of mankind by acting1 in this case1 on  
the principle that a man may sometimes  
believe a thing on evidence which1 he is
 well aware1 is insufficient1 or on no  
evidence at all4 ,on the other hand1 in 
another case1 to act on the principle   
might be1 if not high treason1 at least 
mischievous4  ,it seems1 then1 first1   
that there are some things which a man  
may believe without evidence1 and some  
which he may not2 and1 next1 that he may
 not believe things the consequences of 
which would be disastrous or            
mischievous4 ,but now what of the things
 not mischievous or disastrous8 ,on what
 principle are we to choose amongst     
them8 ,let us once more follow our      
guide1 the man of science1 and ask him  
on what principle he elected to believe 
that ,nature was uniform1 rather than   
that she was not4 ,i imagine it was once

 more on the ground of the consequences3
 grant that ,nature is uniform1 and then
 all the marvellous discoveries1 the    
revelations of the past and prophecies  
of the future1 which science has made1  
become things that we can reasonably    
believe in4 ,refuse to believe1 withhold
 your faith1 and then you have no reason
 to believe anything whatever1 thought  
and action alike are paralysed4 ,it is  
between these consequences that we have 
to choose4 ,our choice is an act of     
will2 and it is on our will that our    
beliefs and our actions depend4  ,in    
science1 then1 we are offered the       
alternatives3 either believe without    
evidence that ,nature is uniform1 or    
renounce all that science has to give4  
,we want to be scientific1 so we choose 
the former4 ,we believe 7in science7    
because we want to believe1 not because 
we have any evidence4 ,to say that we   
may yield to the impulse to have faith1 
without being unscientific1 is to       
understate the case3 we cannot be       

scientific without faith4  ,in logic1   
whether inductive or deductive1 the case
 is the same4 ,we must either believe   
without evidence in the axioms on which 
reason is based1 or forego reason       
altogether4 ,we want to be reasonable1  
so we choose to accept the axioms4 ,but 
our choice is not the least evidence or 
proof that they are true4 ,we believe   
they are true1 because we wish to       
believe that they are true4 ,there is no
 reason except there first be faith4    
,with morality the case is not          
otherwise4 ,we believe in the principles
 of morality1 not because we can prove  
them1 or bring evidence to show that a  
man ought to do what is right1 but      
because we wish to believe1 and because 
we have faith in the right4 ,there is no
 morality except first there be faith4  
,we are nothing1 know nothing1 can do   
nothing without faith4 ,and it is not in
 the dead past1 which is what we mean by
 evidence1 but in the living future that
 faith has its well-springs4 ,it is     

because we wish to do right henceforth  
that we put our faith in right-doing4   
,it is not the ghosts of our misdeeds1  
rising from the charnel-house of the    
past in evidence against us1 that give  
us good hope of the future--it is faith1
 not built on evidence1 on a past that  
cannot be altered1 but on hope1 on the  
future1 on what shall be as we will it4 
,the future is uncertain4 ,but that is  
no reason why you should be4 ,there is  
no evidence that we shall succeed1 that 
logic can be trusted1 or that science is
 true4 ,but fortunately it is possible  
to be certain without evidence4 ,in     
commenting on the text ,faith is the    
assurance of things hoped for1 the      
proving of things unseen1 ,professor    
,huxley says1 ,i fancy we shall not be  
far from the mark if we take the writer 
to have had in his mind the profound    
psychological truth1 that men constantly
 feel certain about things for which    
they strongly hope1 but have no         
evidence1 in the legal or logical sense 

of the word2 and he calls this feeling  
'faith4'#cf ,it is a profound           
psychological truth1 and by the aid of  
the theory of evolution we may          
understand why it is so deep-seated in  
the mental and moral constitution of    
man4 ,primitive man can have had no     
extensive evidence of any kind to go    
upon in regulating the conduct of his   
daily life2 and in all probability      
exercised but little power of criticism 
in judging the value of what evidence he
 had4 ,at the same time1 if he was to   
survive at all in the struggle for      
existence1 he had to act and to act     
promptly4 ,fortunately for him it was   
possible to feel certain about things   
for which there was no evidence1 i4e4 to
 have faith4 ,and he survived in        
consequence--in virtue of the law of the
 survival of the faithful1 a law whose  
operation is possibly not confined to   
this world4  ,on the theory of          
evolution1 again1 man's wants must have 
aided him in the struggle for existence2

 and no evolutionist will doubt that the
 desire to be rational and to do that   
which is right has assisted man in his  
upward struggle4 ,the victory has       
remained with those who have been       
contented to feel certain about things  
for which they had no evidence1 and to  
act on faith4 ,it is those who hesitate 
to do right until sacrifice of self is  
proved to be reasonable1 who lose their 
chance1 and consequently have been and  
are being1 though slowly1 weeded out4   
,those who have yielded to their inner  
impulse to believe1 without evidence1   
have evidently been the better fitted to
 their environment1 and the more in     
harmony with the ruling principle of the
 cosmos and its evolution4  ,thus far in
 this chapter there has been no explicit
 mention of religious faith4 ,we began  
with the fact that faith is             
indispensable to science as its         
starting-point4 ,we do not wish to end  
with the suggestion that scientific     
faith can or ought to be stretched so as

 to make religious faith its logical or 
necessary consequence4 ,on the contrary1
 the man who by a great act of faith    
accepts the ,uniformity of ,nature      
without evidence1 and then resolves     
never to accept another statement       
without evidence1 is quite safe3 no one 
can make him believe in religion as long
 as he holds to his resolve--or in      
morality either4 ,there is no           
evidence--and therefore he cannot       
believe--that a man ought to do what is 
right4 ,if he does ever depart from his 
resolve as regards morality1 it will be 
because in his heart--with its reasons  
which his reason knows not of--he wants 
to do right1 not because there is any   
evidence4  ,in most men the impulse to  
believe expends but does not exhaust    
itself in reason and morality4 ,there is
 also the religious belief that all that
 happens to us is due to a ,will not our
 own1 in which we can trust and to which
 we can give our lives4 ,for this belief
 there is no more evidence than there is

 for science3 if a man will receive it1 
he must believe in it as he believes in 
science1 that is1 without evidence4 ,if 
a man will receive it1 he may1 on the   
same condition as he believes in        
morality or science1 viz4 that he wants 
it4 ,any other condition is of his own  
making and is an act of his own will3 if
 he says that he fain would believe1 but
 cannot without evidence1 that is a     
condition of his own making1 imposed    
upon him by his own will--what science  
and morality both require cannot be     
immoral or unscientific1 and they each  
require belief without evidence in order
 that they may exist at all4 ,what logic
 postulates can hardly be illogical4 ,it
 can be no necessary law of reason to   
check the impulse which gives to reason 
its initial impetus4 ,we believe that   
science is true for no other reason than
 that we wish it to be true2 and for    
every man1 with regard to religion1 the 
question is1 does he wish it to be true8
 if it lay with him to decide1 would he 

have it true8 if he would1 then it does 
lie with him to decide3 let him be      
assured it is true4 ,if he would not1   
let him ask his own heart1 ,why8 ,why   
does he wish there were no ,god8        
,,footnotes3  #cj ,,huxley1 ,science and
 ,hebrew ,tradition1 p4 #bcc4  #ca      
,,huxley1 ,science and ,christian       
,tradition1 p4 #bde4  #cb ,,huxley1     
,science and ,hebrew ,tradition1 p4 #fe4
  #cc ,,huxley1 ,science and ,christian 
,tradition1 p4 #ed4  #cd ,,huxley1      
,method and ,results1 p4 #dj4  #ce      
,science and ,christian ,tradition1 p4  
#bdc4  #cf ,science and ,christian      
,tradition1 p4 #bdd4     ,x4  ,,the     
,,chess-,,board   ,we began1 at the     
beginning of this book1 by accepting    
evolution as a fact1 and by asking the  
question3 ,granted that it is a fact1   
what follows8 ,what does it mean for me8
 ,what light does it throw on the       
meaning of life8  ,the answers that we  
may give to these questions together    
constitute a philosophy of evolution1   

which is carefully to be distinguished  
from evolution as a scientific theory4  
,as a scientific theory evolution is an 
account1 as exact as science can make   
it1 of what actually did happen in the  
past1 of the precise process by which   
things have come to be what they are4   
,when this knowledge has been gained1 we
 may ask the question1 ,what value has  
this knowledge for the practical        
purposes of life8 ,and the answer will  
be a contribution to philosophy1 but it 
will not be one of the things described 
by science as having happened in the    
past1 will not be part of the knowledge 
from which it is itself inferred1 nor1  
if it is a false inference1 will it have
 any right to masquerade as science and 
say that we must accept it as true or   
else deny the truth of science4 ,indeed1
 we found that two answers to the       
question1 two philosophies of evolution1
 the ,optimistic and the ,pessimistic1  
have been formulated1 which being       
contradictory cannot both be true1      

though both may be false4  ,the         
,optimistic theory1 that evolution is   
progress1 only established its          
conclusion1 that the process of         
evolution is necessarily from good to   
better1 by means of arguments which     
denied the distinction between good and 
bad1 and implied that our moral         
convictions were illusions4  ,the       
,pessimistic theory1 on the other hand1 
assumed the reality of our moral ideals1
 but was forced by its adoption of the  
theory of ,necessity to conclude that it
 is an illusion to imagine those ideals 
can be finally realised4  ,both         
philosophies in theory profess to make  
no assumptions1 to take nothing on      
faith1 and to base themselves on nothing
 but what we actually know to be facts4 
,in practice each of them does          
unconsciously base itself on faith and  
does tacitly make certain assumptions4  
,but as the assumptions made are not    
precisely the same in both cases1 they  
reach two very different                

conclusions--,optimism and ,pessimism4  
,again1 if each philosophy treats as    
illusions certain facts--the freedom of 
the will and the reality of moral       
distinctions--which the common sense and
 common consciousness of mankind hold to
 be real1 it is because each philosophy 
arbitrarily rejects certain of the      
assumptions which common sense makes1   
certain articles of the common faith of 
mankind4 ,consequently1 when we find    
that each philosophy is inconsistent    
with itself1 and ends by implying that  
what it assumed to be real is in fact an
 illusion1 we are led to suspect that   
its assumptions may not have been       
adequate or well-considered1 its faith  
not great enough to remove mountains or 
explain the world4  ,the conception of a
 positive philosophy--that is1 a        
philosophy which confines itself to     
positive facts1 and which is agnostic in
 the sense that it does not profess to  
know what it knows it does not know--is 
borrowed from science4 ,it is an attempt

 to carry the methods of science into   
the domain of philosophy1 to substitute 
science for philosophy4 ,the attempt is 
made under the impression that science  
does not profess to know what it knows  
it does not know1 i4e4 makes no         
assumptions and takes nothing on faith4 
,that impression1 however1 is1 as we    
have argued in the last chapter but one1
 a false impression3 the ,uniformity of 
,nature is a pure--and                  
rational--assumption4 ,if1 therefore1 a 
philosophy confined itself strictly     
within the bounds of science1 it would  
not be strictly positive or agnostic3 it
 would still make some assumptions1 even
 if only those made by science1 and     
would still1 even if it confined itself 
to the positive facts of science1 be    
taking something on faith4 ,a sound     
philosophy is one1 not that makes no    
assumptions1 but which seeks to find out
 what assumptions are made by any       
department of knowledge or              
practice--science1 art1 evolution1      

morality1 religion--and how far those   
assumptions will carry us4 ,the bane of 
philosophy is not making                
assumptions--all thought does--but is   
thinking you have made none4  ,common   
sense assumes that the testimony of     
consciousness1 so far as it can be      
verified by consciousness1 can be       
trusted as evidence of the reality of   
that which is presented to it4 ,positive
 or agnostic philosophies1 whether of   
the optimistic or the pessimistic type1 
on the principle of making no           
assumptions1 reject this one1 either on 
the ground that the ,real is ,unknowable
 7which is itself an assumption as      
incapable of proof or disproof as the   
assumption that the ,real is ,knowable7 
or on the ground that we only know our  
states of consciousness1 and cannot know
 whether there is or is not any reality 
beyond them 7which again is simply an   
assumption that consciousness as        
evidence of a reality beyond itself is  
not to be trusted74  ,now1 granted that 

common sense makes an assumption here1  
as it assuredly does1 it is one such as 
can only be rejected by making a        
counter-assumption3 to refuse to trust  
consciousness as evidence of a reality  
beyond itself is to make the assumption 
that it is not trustworthy--which may or
 may not be true1 but is just as much an
 assumption as the supposition of its   
trustworthiness is4 ,the positive and   
agnostic philosophies1 therefore1 do not
 succeed in avoiding assumptions in this
 matter3 they only tacitly add another  
to that which they have already         
unconsciously made by assuming that     
,nature is uniform4  ,if1 now1 they     
adhered to these assumptions1 we might  
proceed to ask what conclusions they    
deduced from them4 ,we should not1      
indeed1 expect their conclusions to be  
the same as those reached by persons    
starting from the opposite hypothesis1  
viz4 that consciousness is trustworthy4 
,and we should not agree that they were 
superior to those reached by the common 

sense and drawn from the common faith of
 mankind4 ,we should only admit that    
they were different1 because drawn from 
different premises4 ,the argument that  
the teaching of a philosophy which makes
 no assumptions must be superior to one 
that does1 is an argument which1        
whatever its value1 we should have to   
set aside in this case1 on the ground   
that the agnostic philosophies are not  
so ignorant as they modestly profess to 
be3 they do know something--they know   
that ,nature is uniform1 and that       
consciousness as evidence of reality is 
not to be trusted--or they assume they  
know4  ,but the positive philosophies do
 not adhere to their assumptions4 ,few  
philosophers do4 ,the optimistic        
evolutionist takes back his remark about
 the untrustworthiness of consciousness1
 so far as material things are          
concerned3 matter and motion at any rate
 are real1 and consciousness is good    
evidence1 as good as can be got1 of     
their reality4 ,the pessimistic         

evolutionist also repents him1 as far as
 our moral convictions are concerned3   
they are fundamentally real2 our        
consciousness of the moral ideal is our 
best evidence for it4  ,on the other    
hand1 both the optimistic and the       
pessimistic evolutionist adhere with    
perfect consistency to their rejection  
of the evidence given by consciousness  
to the freedom of the will4 ,but here1  
too1 the assumption of common sense     
cannot be rejected without a            
counter-assumption3 if it is a pure     
assumption to say that things could have
 happened otherwise than they did1 it is
 equally mere assumption to say they    
could not4  ,finally1 there is one other
 assumption made by the common faith of 
mankind and rejected by positive        
philosophies4 ,it is that the world1    
i4e4 everything of which man's          
consciousness is aware and to the       
reality of which his consciousness is   
evidence1 is the expression of          
self-determining will1 human and        

superhuman1 manifesting itself directly 
to his consciousness4 ,this assumption1 
too1 has its counter-assumption--that   
there is no self-determining will1 human
 or superhuman--and to reject the one   
assumption is to accept the other4 ,to  
say that you do not know whether a man's
 word may be trusted or not is literally
 agnosticism1 and may be the only       
rational attitude to assume1 e4g4 if the
 man is an absolute stranger1 as most   
witnesses in court are to the judge who 
tries the case4 ,but on the ground of   
your ignorance to refuse to pay any     
attention to his evidence when given is 
to abandon your agnosticism--if a judge 
directs the jury to disregard the       
evidence of the witness1 the presumption
 is that he assumes it to be false4 ,so1
 too1 if we disregard the evidence of   
consciousness on this or any other      
point1 we do not thereby succeed in     
avoiding assumptions1 we only assume    
that consciousness is not               
trustworthy4#cg  ,the idea that in      

philosophy it is possible permanently to
 maintain an agnostic attitude with     
regard to the trustworthiness of        
consciousness is the outcome of a       
conscientious attempt to apply          
scientific methods to the solution of   
philosophic problems4 ,science does not 
find it necessary to assume either that 
there is or that there is not a ,god3 on
 either assumption it is certain that   
bodies tend towards each other at the   
rates specified in the                  
gravitation-formula4 ,philosophy must be
 made scientific4 ,therefore philosophy 
must carefully avoid making either      
assumption4 ,why1 the very reason why   
science has progressed and philosophy   
never moves is that science builds only 
on demonstrated fact1 philosophy only on
 undemonstrable assumptions4 ,proof1 and
 therefore truth1 is impossible if you  
start from assumptions which never can  
be proved to be either true or untrue4  
,the truth is that it is possible to    
maintain the agnostic attitude1 and to  

avoid making assumptions1 just so long  
as we do not need to form an opinion or 
take action on the matter which the     
assumption affects4  ,if my interests1  
practical or speculative1 are not       
affected by a certain trial now         
proceeding in the law courts1 ,i can    
avoid making any assumption as to the   
trustworthiness or untrustworthiness of 
a witness's evidence4 ,i do not know    
whether he is trustworthy or not1 and ,i
 can refuse to make any assumption      
whatever on the subject--there is no    
reason why ,i should4 ,but the moment   
circumstances call on me to form an     
opinion1 ,i find myself beginning to    
make one assumption or the other1 or    
perhaps at first one and then the other1
 though ,i am just as ignorant whether  
he really is trustworthy or not as ,i   
was when ,i refused to make any         
assumptions2 ,i know no more about his  
previous career or his antecedent       
credibility than ,i did before he       
entered the box4  ,so1 too1 the truth is

 not that science makes no assumptions1 
but that she makes no assumptions except
 those which are necessary for her      
purposes4 ,the man of science           
assumes--and it is pure assumption--that
 he can trust the evidence of his       
consciousness as to the reality of the  
chemicals he experiments on1 the plants 
he classifies1 or the stars he observes4
 ,he assumes that they are real4 ,he    
also assumes without proof that what has
 produced a certain effect once will    
produce it again in the same            
circumstances1 that if a thing has      
occurred the conditions essential to its
 occurrence must also have occurred--in 
fine1 that ,nature is uniform4 ,but so  
long as he is engaged exclusively in    
scientific work1 in finding out what    
actually does happen or has happened in 
,nature1 he need make no assumptions as 
to whether a certain witness is         
trustworthy or not1 or whether there is 
a ,god or not3 he can maintain a        
perfectly agnostic attitude on both     

questions4 ,he can say1 if he chooses1  
,god or no ,god1 two and two make four2 
or1 to put it more precisely1 whether   
the evidence which consciousness gives  
in spiritual experience to the reality  
of a ,god can or cannot be trusted1 ,i  
do trust the evidence which             
consciousness gives in sense-experience 
to the reality of material things2      
whether the assumption that every event 
is the expression of self-determining   
will is true or not1 at any rate ,i     
believe in the assumption that ,nature  
is uniform4  ,and if man had nothing to 
do but investigate the actual course of 
,nature1 and had nothing else to form an
 opinion about except whether this      
phenomenon is followed by that1 it would
 be possible permanently to avoid making
 any assumptions save those required by 
science4 ,but man has 7let us suppose7  
to know1 not only what does happen1 but 
what ought to happen1 and to decide what
 shall happen4 ,the ordinary man1 in    
making those forecasts of the future    

which he must make for the ordinary     
business of daily life1 assumes1 quite  
unconsciously1 that ,nature is uniform  
and that material things are real4 ,in  
deciding what he ought to do and what he
 will do1 he assumes1 without knowing   
that he is making any assumptions at    
all1 that his moral ideals are real1    
that his will is free to choose this    
course or that1 and that the ,god with  
whom he communes in his heart is real4  
,let us now take the question raised by 
agnosticism as to these assumptions1    
which constitute a large part of the    
common faith of mankind4 ,the question  
is not whether these assumptions are    
right3 the agnostic declines to discuss 
that question2 he does not know whether 
they are right or wrong1 he has no means
 of deciding1 they are too high for him4
 ,the question is whether the agnostic  
himself succeeds in making1 as well as  
endeavouring to make1 no assumptions on 
these points4 ,we have already argued he
 fails3 he succeeds1 not in making no   

assumptions1 but only in making the     
counter-assumptions to those assumed by 
common sense4  ,this1 let us hasten to  
add1 does not at all amount to saying   
that his counter-assumptions are wrong3 
it only amounts to saying that he cannot
 form a resolution to steal or not to   
steal1 to lie or not to lie1 without    
7consciously or unconsciously7 making   
some assumption as to the reality of the
 moral ideal4  ,but there is little need
 of argument to show that agnostic      
philosophy fails to avoid making        
assumptions1 i4e4 fails in practice to  
be agnostic4 ,professor ,huxley admitted
 that the ,uniformity of ,nature was an 
assumption2 he assumed that our moral   
ideals were real2 he took it for granted
 that the will was not free4 ,we need   
only point out that the attempt to carry
 on philosophy and explain the universe 
on purely scientific principles breaks  
down3 science makes no assumption about 
the reality of our moral and sthetic    
ideals2 philosophy1 even an agnostic    

philosophy1 finds it necessary to assume
 the reality of both4 ,even if          
philosophy could be made scientific1 it 
would not get rid of unprovable         
assumptions3 it would still be based    
upon those made by science4 ,and the    
excellence of philosophy1 or of any     
explanation of the universe1 consists1  
not in agnosticism1 not in making no    
assumptions1 but in making the right    
ones4  ,science1 as we have said1 makes 
no assumptions save those which are     
necessary for her purpose1 which is to  
ascertain and describe what actually    
takes place in ,nature4 ,conversely1 it 
is vain to imagine that from those      
assumptions anything can be deduced     
except conclusions of the kind which    
they are framed to cover1 viz4          
conclusions as to what actually does    
take place4 ,to say1 therefore1 that all
 knowledge--philosophy and              
religion--must become scientific before 
it can be regarded as trustworthy is    
simply to say that nothing can be       

regarded as true1 except what is deduced
 from the assumptions of science3       
conclusions drawn from any other        
assumptions have no scientific truth4   
,the assumptions of science are         
constructed only to lead to conclusions 
as to what is3 we can therefore have no 
scientific1 i4e4 no real1 knowledge of  
what ought to be4 ,with the assumptions 
she makes1 ,science can only describe   
the way in which things happen2 why they
 should so happen it is therefore       
impossible to know4 ,the idea that all  
things are the expression of            
self-determining will is not one of the 
assumptions of science2 no conclusions  
from it1 therefore1 can be considered   
valid4  ,without staying to consider why
 the unproved and unprovable assumptions
 of science are so superior to all      
others as to be set up as the sole      
source of truth1 the only fount of      
genuine knowledge1 let us consider what 
sort of a picture of the universe they  
give us4 ,perhaps a simile will best    

help us4  ,let us imagine a game of     
chess in course of being played by      
invisible players in presence of a      
scientific philosopher who knows nothing
 about the game--or who assumes that he 
knows nothing--except what his senses   
tell him4  ,what he sees will be simply 
material chess-men moving in space4 ,he 
may either consider them to be merely   
sense-phenomena1 merely affections or   
modifications of his sense of sight and 
touch1 or he may consider them to be    
real1 material things4 ,in either case  
he makes an assumption4 ,the latter     
assumption leaves it quite an open      
question whether the reality is         
something insentient or is the          
expression of conscious will4 ,the      
former precludes the question1 i4e4     
assumes that there is neither conscious 
will nor insentient matter behind them4 
,but in neither assumption is there     
anything to prevent the philosopher in  
question from studying the movements of 
the chess-men and the way in which at   

every move or moment they are           
redistributed4 ,at first their movements
 would probably be rather bewildering2  
but in course of time he would note1 we 
may assume1 that ,black never moved     
unless ,white had previously moved1 and 
that any movement of ,white was followed
 by one on the part of ,black4 ,he might
 therefore be tempted to lay it down as 
a rule that ,black never moved unless   
,white moved first--that an effect never
 occurred without a cause2 and that a   
movement of ,white was always followed  
by a move on the part of ,black--that a 
cause was always followed by its effect4
 ,but if he yielded to this temptation  
he would be making an assumption1       
for--inasmuch as he professes to know   
nothing to begin with--he does not know 
that the pieces always will move in this
 way2 he only knows 7assuming that      
memory is not a mere delusion1 as it may
 be1 for anything he knows7 that they   
have moved thus1 not that they always   
will move thus4 ,he may1 however1 assume

 that they will continue to move in that
 way4 ,but with every fresh assumption  
he becomes less and less of an agnostic4
 ,he may1 indeed1 if he likes1 further  
assume1 not only that the pieces will   
move in this way1 but that they must4   
,this assumption does not1 indeed1 seem 
necessary2 for if we know 7or assume    
that we know7 that they will follow this
 course1 it seems superfluous to say    
that they must4  ,it seems well1        
therefore1 to try to see on what        
principle we are to make our            
assumptions4 ,it is an ancient rule1 and
 one followed by science1 to make as few
 as possible--that is to say1 the fewest
 that will suffice for the purpose in   
hand4 ,if1 therefore1 the purpose of our
 study of the chess-board is merely to  
find out how and according to what rules
 the pieces actually do move1 have      
moved1 and will move1 it seems          
sufficient to assume that they will move
 as they have done1 not that they must4 
,if1 on the other hand1 we want to know 

why they move in the way that we assume 
them to move1 then the assumption that  
they do so because they must is         
certainly in form legitimate1 though it 
may or may not be the right one in fact4
  ,some people refuse to discuss such   
questions as ,why this universe8 ,what  
is the reason of this unintelligible    
world8 on the ground that they cannot be
 answered except by making assumptions  
which cannot be proved4  ,but is that   
really a good reason for refusing8 ,if  
it is1 then none of the questions which 
science exists to answer can be         
discussed1 for they also can only be    
answered by assuming1 without proof or  
possibility of proof1 that ,nature is   
uniform1 that the chess-men will        
continue to move as they have done4  ,be
 this as it may1 our philosopher1 if he 
assumes that the course of ,nature is   
not only uniform1 but necessary1 is     
making an assumption which is not       
required for the purposes of science1   
though it may be for his philosophy4 ,it

 is1 as we have said1 quite legitimate  
for him to make the assumption for      
philosophical purposes1 and to adhere to
 its logical consequences4 ,but in the  
interests of clearness of thought it    
should be recognised that those         
consequences flow from it1 and not from 
any of the assumptions necessary for the
 purposes of science4 ,he will be able  
to show on this assumption that there is
 nothing in the history of the universe1
 or in the facts of science1 to         
countenance the idea that the universe  
is the expression of self-determining   
will4 ,we only wish to point out that   
this conclusion1 even if true1 is not an
 inference from the facts of science1   
but from the initial assumption that    
nothing which takes place in ,nature is 
the result of free will4  ,to say1      
,science does not find it necessary to  
assume the existence of self-determining
 will1 neither therefore will ,i assume 
it1 is true1 but is only half the truth4
 ,science does not find it necessary to 

assume the non-existence of             
self-determining will4 ,but the         
philosopher who explains the facts of   
,nature on the hypothesis that they     
happen of necessity1 does assume that   
self-determining will is non-existent4  
,it is therefore quite natural that the 
history of the universe and the facts of
 science1 interpreted in this way1      
should lend no countenance to the       
opposite theory4  ,the history of the   
universe may also be interpreted as a   
manifestation of the ,divine will1 the  
process of evolution as a progressive   
revelation2 and if any be tempted to say
 with a sigh1 ,ah6 but it all requires  
us to believe that there is a ,god1 to  
begin with1 let them reflect that the   
other interpretation cannot even begin  
without the assumption that there is no 
,god4  ,but to return to our chess-men4 
,a closer study of the game would       
reveal--in addition to the invariable   
sequence of ,black1 ,white1 ,black--the 
fact that the various pieces had various

 properties and moved in various ways1  
some only one square at a time1 some the
 whole length of the board2 some        
diagonally1 some parallel to the sides  
of the board4 ,further1 our philosopher 
would observe that each piece when it   
moved tended to move according to its   
own laws3 in the absence of             
counteracting causes1 e4g4 unless some  
other piece blocked the way1 a bishop   
tended to move diagonally the whole     
length of the board4 ,as a man of       
science1 he would state these observed  
uniformities in the hypothetical form   
rightly adopted by science3 if a castle 
moves it tends to move in such and such 
a way4 ,thus eventually he would be able
 to foretell1 whenever any piece began  
to move1 what direction it tended1 in   
the absence of counteracting causes1 to 
take4 ,he might not1 indeed1 be able to 
say beforehand which of ,white's pieces 
would move in reply to ,black1 but his  
knowledge of the game would eventually  
become so scientific that he would be   

prepared for most contingencies1 i4e4 be
 able to say approximately where any    
piece would move if it did move4 ,that  
knowledge could be attained without     
making any assumption as to whether     
free-will or necessity was the motive   
force expressed in the game2 and it     
would be equally valid whichever of the 
two assumptions he chose to make4 ,his  
science would have nothing to hope or   
fear from either assumption4  ,with     
regard to matter and motion1 he would   
note that a piece might be removed and  
deposited by the side of the board1 but 
was never destroyed1 and he would infer 
that matter is indestructible and could 
never have been created4 ,as for motion1
 the condition1 the only invariable and 
necessary condition1 of movement is     
previous movement1 ,black must move     
before ,white can3 the only condition of
 change in the distribution of the      
pieces on the board would be some       
previous change4 ,if the suggestion were
 made to him that possibly the real     

condition of all movement and every     
change was the purpose of an unseen     
agent1 and that real knowledge was      
impossible without some idea of that    
purpose1 he might as a man of science   
decline to accept the suggestion4 ,the  
object of science is not to conjecture  
why things happen1 or with what purpose1
 but to describe positively the way in  
which they actually do happen1 or       
perhaps merely to describe the motions  
of material things in space4 ,it does   
not matter with what purpose a shot or a
 mine is fired1 or even whether with any
 or none3 the results are just the same1
 if it is fired in just the same way4   
,science neither assumes nor denies the 
existence of purpose1 because neither   
the assumption nor its rejection would  
in the least help her to discover the   
things that she wants to know4 ,but are 
the things she wants to know the only   
things worth knowing8 ,every man is     
entitled to answer that question for    
himself4 ,are they the only things that 

can be known8 ,they are the only things 
that can be known--on her assumptions4  
,just as the world can only be explained
 scientifically on the assumptions of   
science1 so it can only be interpreted  
morally or religiously on the           
assumptions made by religion and        
morality4 ,the only end that could be   
subserved by assuming a ,divine purpose 
would be at most to enable us in some   
slight degree to argue what the purpose 
of some things might be--and that is of 
no interest or value to science4 ,she   
declines to look for a final cause3 her 
business is with efficient and          
mechanical causes4  ,the suggestion1    
then1 that the chess-men may be moved   
with a purpose is not rejected1 but is  
set aside as useless for a scientific   
comprehension of the game4 ,invisible   
agents--and we are all invisible1 though
 our bodies are not--moving the         
chess-men with a purpose1 or            
cross-purposes1 are hypotheses valueless
 for science1 which aims only at        

positive facts1 the laws according to   
which the pieces actually do move4 ,by  
the aid of these laws our philosopher   
might succeed in reconstructing the past
 history of the game which he was       
watching4 ,from the positions occupied  
by the pieces now he might infer the    
positions from which they came 7or think
 he could71 and so back1 step by step1  
until he reached the order in which the 
pieces are arranged at the beginning of 
a game4 ,when he reviewed the knowledge 
thus obtained he would see in the       
process of the game a certain evolution 
from the relatively simple movements of 
the pawns which began the game to the   
highly complex movements of the queen4  
,then1 whatever the order in which the  
pieces happened to be brought out and   
their qualities developed in the        
particular game he was watching1 he     
might argue on the theory of necessity  
that that was the only order in which   
those properties could have been        
evolved4 ,on the principle that         

efficient and mechanical causes were    
sufficient to provide a scientific      
explanation of the game it would follow 
that the higher powers manifested by    
castles and queens1 the latest pieces to
 come out into the game1 were caused by 
the previous action and movements of the
 less highly developed pawns--that life 
and consciousness are due to material   
causes4 ,the idea that the movements of 
queens and pawns alike were due to the  
will of an unseen agent acting with     
purpose is1 as we have said1 a          
suggestion quite valueless to science1  
because any conclusions it might lead to
 would not be scientific knowledge4 ,if 
we assumed the existence of purpose1 and
 even could conjecture dimly its nature1
 we still should have made no addition  
to those positive facts which are the   
only things that science is concerned to
 establish3 it would be neither more nor
 less true than before that bishops move
 diagonally1 pawns one square at a time1
 gravitating bodies at the rate of      

sixteen feet in the first second1 and so
 on4 ,it would be neither more nor less 
true than before that pawns actually    
were the first pieces to move in the    
game1 that lifeless matter preceded the 
evolution of organisms4 ,above all1 it  
would be neither more nor less true than
 before that the conclusions of science 
are the only conclusions that a rational
 man will accept4   ,,footnotes3  #cg   
,to say that my consciousness offers no 
such evidence is1 if true1 irrelevant4  
,we are concerned with the consciousness
 of mankind generally4 ,in astronomy the
 personal equation is allowed for2 and  
in science generally the observations of
 one savant are subject to confirmation 
or correction by others4     ,,xi4      
,,the ,,common ,,faith ,,of ,,mankind   
,it is an article of the common faith of
 mankind that consciousness is good and 
trustworthy evidence of the reality of  
that of which we are conscious4 ,it is  
also characteristic of that common faith
 to believe in the trustworthiness of   

the ,power which manifests itself in    
that of which we are conscious4 ,the man
 of science shares in the common faith  
of mankind up to a certain point3 he    
accepts the testimony of consciousness  
to the reality of material things1 and  
he believes that the ,power which       
manifests itself in them can be trusted 
to behave when it is 7in time or space7 
beyond the range of his observation in  
exactly the same way as it does within4 
,but to walk in the common faith further
 than this point is unscientific4 ,it is
 rational to trust the evidence of      
consciousness when it testifies to the  
reality of material things1 but not when
 it testifies to the reality of our     
moral ideals1 or the freedom of the will
 or the reality of ,god4 ,it is         
scientific to trust the ,power which    
manifests itself in consciousness to    
behave with the same uniformity in the  
future as it has done in the past1 and  
rational to formulate our science and   
stake our material interests on that    

uniformity4 ,but it is not rational or  
scientific to trust that ,power to will 
freely the good of all things1 or to    
trust our lives to that will4  ,the     
reason of this sharp division between   
science and faith is the mistaken idea  
that science involves no faith and is a 
body of knowledge built up without any  
assumption4 ,but even if we got the man 
of science to admit that science would  
be impossible if things were not real   
and ,nature not uniform1 it would still 
be open to him to say that he considered
 any other assumptions unnecessary2 and 
there is a way in which he could prove  
them to be unnecessary4 ,he might show  
that they were no assumptions at all1   
but logical consequences from           
established scientific facts4 ,that was 
in effect the object aimed at1 as far as
 our moral ideals are concerned1 by the 
optimistic philosophy of evolution4     
,for the optimistic philosopher1 then1  
who refuses to begin by taking the      
difference between right and wrong on   

faith1 the problem is1 granted the      
reality of material things and the      
uniformity of ,nature1 to show that the 
moral law is simply one particular case 
of the uniformity of ,nature4  ,the     
means by which this demonstration is    
supposed to be effected is the law of   
the survival of the fittest4 ,it is     
shown that the law of organic life is   
the survival of the fittest1 and that   
survival is the consequence of          
adaptation to environment4 ,these two   
laws are of course uniformities of      
,nature4 ,it follows1 then1 that there  
must be a constant tendency on the part 
of the environment to secure better and 
better results in the way of organic    
life1 for it only permits the survival  
of the fittest and the increasingly     
fittest4 ,man is an organism1 and man's 
good therefore consists in his adapting 
himself to his environment4 ,thus the   
laws of morality are shown to be but one
 special case of a certain uniformity of
 ,nature1 viz4 the law of adaptation to 

environment1 which applies to all       
organisms and not merely to man's4  ,the
 argument1 however1 is in the first     
place circular3 fittest to survive      
simply means best adapted to the        
environment4 ,doubtless the best adapted
 to the environment are best adapted to 
the environment1 but it does not in the 
least follow that they are therefore    
morally or sthetically best4 ,there is1 
therefore1 no such constant tendency on 
the part of the environment to secure   
moral progress as is required by the    
,optimistic ,evolutionist4  ,in the next
 place1 on its own showing1 the argument
 ends by proving that morality--what    
ought to be--is nothing more or less    
than what is4 ,and though that is       
exactly what the optimist undertook to  
show--and exactly what is undertaken by 
every one who engages to show that faith
 is unnecessary in morality because the 
laws of morality can be deduced from the
 facts of science--still it may be      
doubted whether the conclusion whatever 

is1 is right is exactly either a law of 
morality or a uniformity of ,nature4    
,the question at issue between science  
and faith is1 as we have said1 not      
whether it is possible to gain          
trustworthy knowledge of the world      
without faith1 without making           
assumptions1 for science itself is built
 on faith in the reality of things and  
the uniformity of ,nature1 but whether  
the assumptions of science are the only 
assumptions that we need make4 ,one way 
of proving that they need not be assumed
 would be to show that they can be      
proved by science4 ,but that way failure
 lies1 as is shown by the optimist's    
ill-success4 ,but there is yet another  
way of cutting down the common faith of 
mankind to the narrower creed of        
science1 and that is to show that the   
remaining articles of faith1 the        
assumptions not necessary to science1   
are inconsistent with science4 ,that is 
the method adopted by the ,pessimistic  
,evolutionist4 ,he does1 indeed1 go     

further with the common faith than the  
optimist did4 ,impressed by the failure 
of the optimist to exhibit the laws of  
morality as the mere outcome of the laws
 of ,nature1 and the reality of our     
moral ideals as derived from the reality
 of material things1 he accepts the     
common faith of mankind in the law of   
morality as being just as rational as   
his and their faith in the uniformity of
 ,nature4 ,but having taken this one    
step1 having adopted this additional    
article of faith on faith1 he refuses to
 go any further4 ,he accepts without    
evidence the assumption that there are  
certain things which we ought to do1    
just as he accepts without evidence the 
assumption that ,nature is uniform4 ,but
 he refuses to accept the assumption    
that will is free1 because that is      
opposed to the evidence4 ,he admits that
 we ought to choose certain things1 but 
denies that we can choose them2 and his 
forecast of the future is in accordance 
with the premises from which it is      

inferred4 ,it is a pessimistic picture  
of man being steadily driven to do the  
things that he ought not1 ending with   
the triumph of what must be over what   
ought to be1 of physical necessity over 
the morally right4  ,the object of      
science is to discover what we ought to 
believe1 to substitute reasoned         
knowledge for ignorant conjecture2 and  
the fundamental faith of science is that
 we ought not to believe anything that  
is contrary to the uniformity of        
,nature4 ,nothing ought to shake our    
faith in that article of our creed3 no  
amount of evidence will convince a      
really scientific man1 a true believer  
in the faith1 that any alleged violation
 of the uniformity of ,nature can be    
real4 ,no amount of evidence would be   
sufficient1 for instance1 to warrant the
 belief in miracles4 ,either the alleged
 violation is only apparent1 and will1  
with further knowledge1 turn out to be a
 fresh instance of the truth that       
,nature is uniform2 or else the evidence

 will prove on examination to be        
untrustworthy4 ,to admit that any       
evidence could suffice for such a       
purpose would be to admit that the      
uniformity of ,nature is not the        
fundamental reality in the world of     
science1 or the ultimate base of our    
knowledge of what does actually take    
place in ,nature4  ,a little reflection 
is enough to show that this is an       
entirely self-consistent line to take   
up4 ,no amount of evidence can shake    
what is itself built on no evidence4 ,if
 the belief in the uniformity of ,nature
 depended on evidence in its favour1    
then evidence against it might overthrow
 it4 ,but1 as it rests on faith1 it is  
superior to evidence4  ,now1 what is    
true and self-consistent in the case of 
science in its own sphere is equally so 
in the case of morality4 ,it is the     
common belief of mankind that we can1   
and are able to1 choose what is right2  
and just as no amount of evidence will  
convince a really scientific mind that a

 violation of the uniformity of ,nature 
is possible1 so there is no evidence    
which will convince a really moral man  
that he could not have done right when  
he did do what was wrong4 ,we ought1    
therefore we can1 does not exactly      
express the facts4 ,rather1 it is the   
other way3 we can love1 be merciful1    
tender1 compassionate1 therefore we     
ought4 ,liberty itself is a law to the  
free1 the source of moral obligation1   
the gift of ,him whose service is       
perfect freedom4  ,the pessimist1 then1 
who thinks1 by producing evidence1 to   
show that what ought to be cannot be1 is
 adopting in morality a form of argument
 which in science1 when it is a question
 of miracles1 he condemns as inherently 
vicious and illogical4 ,further1 the    
evidence which he does produce is not   
altogether above suspicion4 ,it takes   
the form of the statement that the      
uniformity of ,nature is a uniformity of
 necessity and not of a will freely     
purposing a good end by means of a      

voluntary uniformity4  ,if that         
statement could be proved to be a       
logical consequence from the facts of   
science1 then it would indeed be proved 
that one article in the common creed of 
mankind was inconsistent with the rest4 
,but1 as we have argued already1 it is  
not implied either in the admitted      
uniformity of ,nature or in any of the  
facts deducible from it4 ,to revert to  
the simile of the chess-board1 it is as 
though one should say that because      
,black could not have moved his knight  
unless ,white had moved his pawn1       
therefore ,white was bound to move the  
pawn4  ,we cannot1 therefore1 consider  
that the pessimist has succeeded in     
showing that the articles of the common 
faith which he accepts require in their 
logical consequences the rejection of   
the rest4 ,in saying that man ought to  
choose the right1 but has no choice     
between right and wrong1 he is not      
formulating a consequence of the facts  
of science1 he is simply assuming       

without evidence the existence of a     
universal necessity of which the changes
 in ,nature and the actions of man are  
but the varying though inevitable       
expression--an assumption which         
invalidates morality without adding to  
the truth of science4  ,there are those 
whose belief in demonology furnishes    
them with a reason and an excuse for the
 misdeeds of man4 ,the belief in        
necessity exhibits demonology as a      
doctrine of science3 man would fain do  
right1 but the uniformity1 which is the 
necessity1 of ,nature allows him no     
choice4 ,it is ,nature1 the environment1
 which is the abode and headquarters of 
necessity1 the enemy of the ethical     
process1 the arch-demon of scientific   
demonology4 ,and the proof that he      
exists is that he must4 ,what must be1  
must be1 because it must4  ,the attempt 
to render morality scientific ends in a 
result fatal to morality2 and the reason
 seems clear4 ,it is that science is not
 morality1 nor are the principles of    

science those of morality4 ,science is  
knowledge1 morality is action4          
,knowledge1 to be knowledge1 has to     
presuppose that ,nature is uniform and  
that the things it deals with are real4 
,so1 too1 action1 to be moral1 requires 
the belief that our moral ideals are    
real and that we are free to choose     
between good and evil4 ,the optimist who
 would have us believe that science     
includes all the remaining articles of  
the common faith1 and the pessimist who 
argues that it excludes them1 alike fall
 into the error of imagining that       
science1 the knowledge of what is1 is   
the whole of knowledge1 and that the    
assumptions which are required in order 
to describe what is will enable us to do
 and to know what ought to be4 ,science1
 which is a true description of part of 
our experience1 becomes a misleading    
half-truth when it is offered as an     
exhaustive account of the whole4 ,if1   
knowing the rules of chess and having a 
record of the moves in a solitary 7and  

unfinished7 game1 we refused to inquire 
why the pieces moved1 on the ground that
 if we succeeded in the inquiry we      
should have made no addition to our     
knowledge of the way in which the pieces
 do move1 we should never understand the
 game4 ,but we should be nearer the     
truth than if we assumed that a piece   
caused its own movements or those of the
 other pieces2 and that will or purpose 
was quite incompatible with the         
uniformity of their movements4  ,the    
fact is that we have to play the        
game--we are not merely spectators--and 
as a matter of fact1 also1 men do assume
 that they can freely choose what moves 
they will make and that there are       
certain moves which they ought to make4 
,the assumptions which they make1 not   
exactly for the sake of playing the     
game1 but in the act of playing it1 are 
neither included in the assumptions of  
science nor excluded by them4 ,to play  
the game at all1 it is necessary to have
 some knowledge 7or to act as though we 

had some knowledge7 of how the pieces   
move1 to know that bishops move         
diagonally1 that bodies tend to         
gravitate at a certain rate4 ,man cannot
 indeed act or make the slightest       
movement without deflecting or starting 
some of the processes of ,nature and of 
his own psychological mechanism3 it is  
through them that he operates1 and by   
means of them that he plays the game4   
,in the beginning he has but little     
knowledge of what the consequences will 
be if he touches this or that spring of 
the mechanism4 ,yet the knowledge is    
necessary for him1 if he is to play the 
game as he ought1 i4e4 to attain the    
moral ideals of which he is more or less
 7less at first7 conscious4 ,in         
acquiring this knowledge he uses his    
faculty of abstraction1 that is his     
power of concentrating his attention on 
one aspect of a thing or problem1 to the
 exclusion of the rest1 in order to gain
 a clearer knowledge of it by giving it 
his undivided and undistracted          

attention4 ,thus1 in order to understand
 how the mechanism of ,nature or human  
nature actually does act1 he            
concentrates his attention on the       
working of that mechanism in the        
abstract1 i4e4 wholly apart from the    
fact that it is at times started1 at    
times interrupted1 or redirected for the
 sake of realising 7or thwarting7 his   
ideals4 ,the knowledge thus gained is   
science1 and is1 according to the       
agnostic1 the optimist1 and the         
pessimist1 the only knowledge that man  
can have4  ,but it is clear that man can
 and does reflect1 not only on the way  
in which the mechanism acts1 but also on
 the use to which he puts it and the    
relation of that use to his ideals4     
,these reflections may add nothing to   
his science1 to his knowledge that rooks
 when moved must be moved parallel to   
the sides of the board1 but they do add 
to his knowledge of the game4 ,in fine1 
man gains a more important part of that 
knowledge by or in playing the game than

 he does by studying the rules4 ,the    
rules acquaint him with the resources   
which are at his disposal1 the          
capacities of the various pieces and the
 powers of the various forces of ,nature
 or human nature4 ,but it would be      
absurd to pass this off as a complete   
knowledge of the game4 ,we may1 by      
playing the game1 add only to our       
knowledge of how the game ought to be   
played1 of how the mechanism of ,nature 
and human nature ought to be used1 and  
not add to our knowledge of the fact    
that if and when the mechanism is set   
agoing it acts in the way described by  
science4 ,but the one kind of knowledge1
 though not science1 is just as true as 
the other1 on the same terms1 viz4 if   
you accept the assumptions presupposed  
by it4  ,science1 then1 is from the very
 terms of its constitution abstract1    
i4e4 essentially incomplete4 ,the very  
terms on which alone science is possible
 are that it shall study one aspect only
 of ,nature1 the mechanical1 and shall  

ascertain what conclusions follow if we 
confine our attention to the mechanical 
factors and neglect certain other       
factors--the freedom of the will1 final 
causes1 and the moral and sthetic       
ideals--which1 though voluntarily       
neglected for the moment1 are yet known 
to be important factors in the game of  
life as it is played by us4 ,as often as
 we act1 however1 we set those factors1 
temporarily neglected by science1 in    
action2 and there is no reason why1 when
 we have acted1 we should not reflect   
upon our action1 disengage the          
assumptions which are presupposed by our
 actions1 and then reconsider the world 
and life in the light of the assumptions
 on which our actions and the actions of
 all men are based1 viz4 the freedom of 
the will and the reality of our ideals4 
,thus viewed1 the world becomes the     
scene and life the opportunity of using 
the forces of ,nature and our own       
psychological mechanism for the purpose 
of achieving the ideal4  ,but free-will 

and the moral ideal are not the only    
factors in the world as it is presented 
to the common consciousness1 or in life 
as it is carried on by humanity1 which  
are neglected by science1 and which have
 to be restored by subsequent           
reflection1 if we wish to see life true 
and see it whole4 ,science declines to  
entertain the question why things       
happen1 or whether there is any purpose 
in events2 and moral faith only         
guarantees that there is that which man 
ought to do1 and that he is free to do  
it4 ,but science1 in neglecting the     
action of final causes1 omits a factor  
which not only must be replaced before  
we can have any adequate understanding  
of the part which man plays in the      
world1 but which1 by the testimony of   
the common consciousness of mankind1    
manifests itself in the phenomena of    
,nature4  ,the description which science
 gives of the sequences and             
co-existences of material and physical  
phenomena is consistent with itself1 and

 is all that is required by the         
assumptions of science4 ,it is only when
 we reflect upon the further assumptions
 which we make1 or rather act upon as   
moral agents1 that we find science      
inadequate or--if it professes to be the
 whole account of the world and         
man--misleading4 ,and it is only by     
restoring those factors for which our   
moral consciousness is the evidence that
 we can remedy the defect or correct the
 error4 ,the attempt made by the        
optimist to dispense with the testimony 
of consciousness to the reality of the  
moral law1 and the attempt of the       
pessimist to dispense with the freedom  
of the will1 were both failures4  ,in   
the same way1 both the scientific and   
the moral interpretation of the world   
are judged by the religious             
consciousness to be abstract1 and are   
seen1 when viewed in the light of its   
presuppositions1 to be inadequate1 if   
not misleading4 ,the inadequacy of the  
moral assumptions which are made by the 

common consciousness of mankind is      
manifest1 when we reflect that while    
those assumptions serve to decide the   
question--left open by science--as to   
the ,why8 of human actions1 they do not 
decide the same question as to the      
events of ,nature1 but leave it open as 
it was left by science1 whether final or
 mechanical causation is the ultimate   
explanation of ,nature4  ,the problem   
what we are to do and to think in life  
and of life is one which for its        
solution requires that the whole of our 
experience should be taken into account3
 if it is to account for the sum total  
of the facts of which we are conscious1 
it must take for its basis the totality 
of those facts and nothing less         
extensive4 ,it is true that the very    
vastness of the field to be             
surveyed--the whole of the common       
consciousness of mankind--makes a       
division of labour necessary1 and       
compels us to concentrate ourselves at  
different times on different aspects of 

it1 and to treat each of the phases of  
our experience--religious1 moral1 and   
scientific experience--for the moment as
 though it alone existed4 ,but it is    
equally true that this isolation of     
first one phase and then the other is   
merely a temporary device1 designed and 
adopted for a purpose2 and that that    
purpose is to enable us ultimately to   
bring the whole of our experience to    
bear on the problem of what to do and to
 think4  ,legitimate as it is1 when we  
are working at the details of the       
problem1 to distinguish the moral       
consciousness from the scientific1 and  
the religious consciousness from the    
moral1 it is necessary to bear in mind  
that these distinctions are merely      
abstractions4 ,in thought we may and do 
so distinguish1 but in fact and         
experience consciousness is a unity4    
,the same man who is conscious of       
sense-phenomena is also conscious of    
moral obligation3 the ,i which is       
conscious of moral experience is the    

same ,i that is conscious of spiritual  
experience4  ,further1 the evidence     
which we have for the three kinds of    
experience--scientific1 moral1 and      
spiritual--is the same3 it is the       
evidence of consciousness--the only     
evidence that we can have of anything4  
,that witness1 if discredited at all1 is
 discredited for all in all4 ,if        
discredited1 it must be by its own      
testimony1 for we have no other witness 
which can give evidence against it4 ,but
 we hope that it is true3 the man of    
science is so certain of its truth1 in  
the department in which he is most      
familiar with it and has the best right 
to speak of it1 that he lays it down as 
a rule that there simply can be no      
evidence of an exception to the         
uniformity of ,nature4 ,the moralist is 
equally certain that no exception to the
 law of moral obligation is possible2   
the religious mind that there can be    
none to the universality of the ,divine 
love4 ,to the unity of consciousness    

corresponds the unity of our faith in   
its trustworthiness4 ,scientific and    
moral faith are not different from      
religious faith2 they are but phases of 
the same4 ,the common faith of mankind  
is not a synthesis formed artificially  
by adding the three together2 on the    
contrary1 the three are artificially    
distinguished by thought--they do not   
correspond to fact1 but are abstractions
 from the facts1 and are formed by the  
suppression of facts4  ,the religious   
consciousness is itself abstract2 and as
 an abstraction1 i4e4 if taken to be the
 whole of what we know and feel and do1 
is capable of leading to false          
conclusions3 no religious belief can    
stand permanently which runs counter to 
the facts of science or the moral faith 
of mankind4 ,no amount of spiritual     
experience will add to our knowledge of 
chemistry or physics1 or be valid       
evidence against any truth of science4  
,it may serve to prevent the premature  
acceptance of something too hastily put 

forward as a scientific fact1 in the    
same way that science may overthrow a   
belief erroneously supposed to be       
religious4  ,but though the religious   
consciousness is an abstraction1 in the 
same sense that the scientific and moral
 consciousness are abstractions1 each is
 valid in its own sphere2 and the whole 
evidence of consciousness in all its    
three phases must be taken together1 if 
we are to elicit any universal          
principles of thought and action1 any   
unity in our experience1 any purpose in 
evolution4 ,from this point of view we  
shall expect to find a unity of         
experience corresponding to the unity of
 consciousness1 and to discover that    
there is a fundamental identity         
underlying the apparent diversity in    
that reality of which in consciousness  
we are aware4 ,what gives this unity to 
experience is the permanence which we   
attribute to the real1 in whatever way  
the real is apprehended3 the real1      
whether apprehended in sense-experience 

or in moral conviction or in spiritual  
experience1 is characterised by         
permanence1 as distinguished from the   
passing feelings with which we view it  
and from the transient experience we    
have of it4 ,the reality of the things  
of which we are aware through our senses
 is conceived as something permanent1   
and is implied to be so conceived by all
 theories of evolution which wish to be 
taken seriously4 ,the permanence of     
moral obligation is not conceived by    
those who are genuinely convinced of its
 reality to vary or to come and go with 
the flickering gleams of our moral      
resolutions4 ,nor when spiritual light  
is withdrawn from our hearts is it      
supposed1 by those who believe it to be 
the light of ,god's countenance1 to be  
quenched for the time4  ,the fundamental
 identity of the real throughout its    
diversity is what is postulated by      
science when it explains the process of 
evolution by means of the law of        
continuity4 ,it is equally postulated by

 the moral philosopher who claims       
objective validity for the moral law on 
the ground that it is the same for all  
rational minds4 ,it is the faith of the 
religious mind which not only feels the 
,divine love in its own heart1 and finds
 it every time it obeys the conscience1 
but also divines it in the uniformity of
 ,nature and throughout the process of  
evolution4  ,the identity of the real   
does not lie in the mere fact that we   
are conscious of it4 ,the real things of
 which we are conscious have1 indeed1 as
 one feature common to them all1 the    
fact that we are conscious of them4 ,but
 the identity of the real is not created
 by nor a mere expression of the unity  
of our consciousness4 ,it is not the    
understanding which makes ,nature--save 
in the purely psychological way in which
 apperception does2 on the contrary1 the
 things of which we are conscious in    
sense-perception are given as           
independent of us1 though               
sense-phenomena are obviously not4 ,in  

the same way1 the reality of the moral  
law is conceived1 in the very act by    
which we recognise it as binding on us1 
to be something independent of us2 nor  
is ,god's love towards us dependent on  
our merits1 or existent only when we    
recognise it4  ,if1 then1 we are to     
gather up the permanence1 the identity1 
and the independence of the real into   
the unity of a single principle1 if we  
are to interpret the law of continuity  
in the light of the whole of our        
experience1 we must look to the ,divine 
will4 ,in it we shall find the reality  
which is progressively revealed in the  
law of continuity2 in it we shall find  
the permanence and the independence     
without which reality has no meaning2 in
 it the changeless and eternal identity 
of ,him whose property it is ever to    
have mercy and always to be the same4   
,then1 perhaps1 we may extend the       
principle of scientific method so as to 
include the whole of our experience and 
to make the whole of our knowledge truly

 scientific2 for to the uniformity of   
,nature and of human nature we shall add
 the uniformity of the ,divine nature1  
or1 rather1 we shall see in the former  
the expression of the latter4 ,but it is
 not the agnostic who will thus enlarge 
the bounds of science1 or open a page of
 knowledge rich with the spoils of      
faith4     ,,xii4  ,,progress   ,the    
artificial nature of the abstraction    
which distinguishes the scientific from 
the moral and the religious             
consciousness1 as well as the           
impossibility of simultaneously         
exercising faith and repressing it1 is  
plainly exhibited in the optimistic     
interpretation of evolution4 ,the       
premises from which it starts are faith 
in the uniformity of ,nature and belief 
in the reality of material things4 ,the 
conclusions which it reaches constitute 
a non sequitur if they are supposed to  
follow from the avowed premises1 and    
only command assent when we tacitly     
assume certain moral and religious      

presuppositions which1 if not avowed in 
the optimist's argument1 are            
instinctively supplied by the moral and 
religious consciousness of the          
optimist's disciples4 ,that the process 
of evolution on the whole has been and  
will be a process of progress follows   
logically enough from the optimist's    
avowed premises1 if by progress we mean 
the survival of those best fitted to    
survive--that is1 if we empty the notion
 of progress of all moral meaning4 ,but 
as the conclusion that evolution is     
progress is the conclusion which is     
necessary for the justification of the  
common faith of mankind1 the illogical  
nature of the optimist's process of     
inference is apt to be overlooked in    
consideration of the satisfactory       
termination of his argument4  ,it is1   
however1 necessary1 in the interests of 
clearness of thought as well as of the  
moral and religious consciousness1 that 
the conception of progress thus         
thoughtlessly emptied of meaning by the 

optimist should have its context        
restored4 ,this service--a service      
essential as a preliminary to every     
theory of evolution--was rendered by one
 in whom the moral consciousness spoke  
with force--,professor ,huxley4 ,to him 
is due the demonstration that adaptation
 to environment1 so far from being the  
cause of progress1 counteracts it2 so   
far from being man's ideal1 it is that  
which resists the realisation of his    
ideals4 ,progress is effected1 according
 to ,professor ,huxley1 not by          
adaptation to but adaptation of the     
environment1 and consists in            
approximating to the ideals of art and  
morality--which ideals are not accounted
 for1 as ideals1 by the fact that they  
are the outcome of evolution1 because   
evil has been evolved as well as good4  
,why approximation to the ideal of      
religion--love of ,god as well as of    
one's neighbour--should not contribute  
to progress does not appear4 ,if1       
however1 we add it1 and also add the    

ideal of science1 viz4 truth1 then      
progress will be the continuous         
approximation to the ideals of truth1   
beauty1 goodness1 and holiness2 and     
human evolution1 so far as evolution is 
progress1 will be the progressive       
revelation of the ideal in and to man4  
,two things are implied in this         
conception of evolution3 the first is   
that evolution may or may not in any    
given case be progress2 the next that we
 have a means of judging1 a canon       
whereby to determine1 whether evolution 
is progress4 ,both points are           
illustrated by the argument of          
,professor ,huxley1 who uses the moral  
ideals as a test whereby to judge the   
process of evolution1 and decides that  
evolution has been progressive in the   
past and will be regressive in the      
future4 ,strange to say1 the reason why 
,professor ,huxley maintains that       
evolution will be regressive is exactly 
the same reason that leads ,mr4 ,herbert
 ,spencer to maintain that it will be   

progressive4 ,it is that the law of     
evolution is ,necessity1 that evolution 
is the outcome of mechanical causes4    
,but in effect both arguments lead      
logically to the same conclusion1 for   
the progress which is the outcome of    
,mr4 ,spencer's argument is not progress
 in the moral or any other sense of the 
word4 ,in fine1 progress is eventually  
impossible if evolution is due to       
mechanical causes2 progress is          
conceivable only if we interpret the    
process of evolution teleologically and 
as expressing the operation of a final  
cause4 ,science1 as such1 declines to   
inquire whether there is any purpose in 
evolution1 and leaves it an open        
question4 ,the moral consciousness      
affirms only that the process of        
evolution ought to make for good4 ,the  
religious consciousness alone is in a   
position to say that its spiritual      
experience requires us to affirm that   
evolution1 in accordance with the       
uniformity of the ,divine nature1 will  

be1 in years to come as in ages past1 a 
continuous movement towards the         
realisation of all that in its best     
moments the human heart holds most dear4
  ,the argument that evolution must be  
progress commits logical suicide1 for in
 the very act of proving its conclusion 
it proves that progress is not progress4
 ,we are therefore left to face the fact
 that progress is only a possibility2   
and that amounts to saying that regress 
also is possible4 ,what is implied      
therein will become clear if we return  
to the question of the nature of        
progress4  ,progress is not the survival
 of the fittest to survive1 but of the  
sthetically or ethically fittest2 not   
adaptation to the environment1 but      
approximation to the ideals of truth1   
beauty1 and goodness4 ,those ideals are 
manifested in man1 but not equally in   
all men2 and the words and works of     
those men on whom they are most clearly 
impressed and by whom they are most     
faithfully expressed become the canon   

whereby we judge whether any tendency in
 art or morality is progressive or      
retrogressive4 ,we cannot all make      
beautiful things or do heroic deeds1 but
 we can all appreciate them when made or
 done4 ,to appreciate them1 however1 is 
to judge that they do come nearer to the
 ideal than anything else of the kind   
which we have yet known4 ,thus the      
ultimate court of appeal for each one of
 us is not the ideal as manifested by   
man1 but the ideal as revealed to each  
of us4 ,true it is that1 until we saw   
that particular work of art or that     
particular instance of love1 we had no  
idea what beauty or love could be4 ,but 
that makes no difference to the fact    
that we feel for ourselves how much     
nearer it comes to the ideal than       
anything we had any idea of before4 ,it 
may henceforth be the standard by which 
we shall measure other things1 but in   
adopting it we measure it ourselves1 and
 measure it not by itself1 but in       
relation to the ideal4 ,and what shall  

we say of the artist himself8 ,by what  
does he measure the work of his         
predecessors and judge that it is not   
the best that can yet be done1 if he    
does not measure it by the ideal which  
is revealed more perfectly to him than  
to them8  ,but the perfect work of art  
or love1 when done1 becomes not merely  
the canon by which to test progress2 it 
becomes itself the cause of progress1   
both because of its more perfect        
revelation of the ideal and because of  
the emulation which it arouses in others
 to go and do likewise4 ,they likewise  
strive after the ideal and labour for   
its sake3 it is the final cause of their
 endeavours1 the purpose of their       
attempts2 and were there no such final  
cause there would be no progress4 ,the  
ideal is a principle both of thought and
 action1 the test of knowledge and the  
source of progress4 ,truth is the ideal 
of science3 approximation to truth is   
that for which the man of science       
labours and that in which he conceives  

that scientific progress lies4 ,the     
gravitation formula not only expresses a
 wide-reaching truth1 but has acted as  
an incentive to many attempts to extend 
it to the domain of chemistry1 and      
serves as an ideal yet to be rivalled in
 other branches of science4 ,but science
 and progress in science are alike      
impossible1 if consciousness and        
experience be discredited1 or if the    
ideal of science be not real1 i4e4 if   
the laws of science have not the        
permanence1 the independence1 and the   
self-identity which are the attributes  
of the real1 but are as transient as the
 minds that discovered them1 exist only 
when thought of by man1 and are not     
really the same at different times4 ,but
 if these ideals1 whether of truth1     
beauty1 or goodness1 are thus real1 then
 they are our ideals only in the sense  
that we are aware of them and adopt     
them1 not in the sense that we make     
them2 they are ours because they are    
present in the common consciousness of  

mankind1 but not in the sense that they 
are created by that consciousness4 ,they
 are revealed to man before they are    
manifested by man4  ,professor ,huxley's
 definition of progress cuts at the root
 of two misconceptions as to its nature1
 which1 though mutually inconsistent1   
are both widely spread4 ,one is that the
 latest products of time1 simply because
 they are the latest1 are superior to   
all that has preceded4 ,the other is    
that to know the origins of a thing will
 best enable us to assign its value4    
,the tendency of the one is to result in
 the idea that because a thing has been 
evolved it must be superior2 of the     
other to lead to the conclusion that    
because a thing has been evolved out of 
certain elements it cannot be superior  
to them4 ,the truth is that the mere    
fact that a thing has been evolved--be  
it an institution1 a mode of life1 or a 
disease--does not in itself prove either
 that the thing is or is not an advance 
on that out of which it was evolved4    

,regressive metamorphosis1 degeneration1
 pathological                           
developments--physiological1 mental1    
moral1 and religious--are all processes 
of evolution1 but are not progress4 ,a  
society in its decay1 or an art in its  
decline1 is evolved out of a previous   
healthier state or more flourishing     
period1 but is not because later        
therefore better4 ,nor1 on the other    
hand1 does it follow1 because the       
earliest manifestations of a tendency   
are the lowest1 and can be shown by the 
theory of evolution to be so1 that no   
progress has been made in the process of
 evolution4 ,the artistic impulse in its
 earliest manifestations1 in children   
and in savages1 is rude enough2 but it  
would be absurd to say1 therefore1 that 
art in its perfection has no more value 
than in its origins1 that the ,hermes of
 ,praxiteles is on a level with a       
misshapen idol from the ,south ,sea     
islands4  ,if the continuity of         
evolution does not warrant us in        

assigning the same value1 sthetic or    
moral1 to all the links1 highest and    
lowest1 in the chain1 still less does it
 authorise or require us to deny all    
value to the lowest4 ,on the contrary1  
we should rather see in the lowest what 
it has of the highest1 than look in the 
highest for the lowest we can find4 ,we 
should beware lest in reducing          
everything to its lowest terms we prove 
to have been seeking simply to bring it 
to our own level1 when at the cost of a 
little more generosity we might have    
raised ourselves somewhat nearer to the 
ideal prefigured even in the lowest     
stage of the evolution of love1 of      
beauty1 of piety or of goodness4        
,indeed1 as a mere matter of logic1 it  
is impossible to state the nature of a  
cause accurately1 quite apart from any  
question of estimating its value1 until 
or unless we know the effect which it   
produces4 ,it is not only that we may   
underrate or entirely overlook the      
importance of a thing1 so long as we are

 ignorant that it is a factor largely   
influencing some result in which we are 
interested2 but1 until we know what     
effects it is capable of producing1 we  
do not know what the thing is4 ,we could
 not be said to have knowledge of a drug
 if we did not know what its effects    
were4 ,nor is that knowledge to be      
acquired by analysing the causes which  
produce the drug4 ,it is not from the   
mechanical causes which give rise to a  
thing that we can learn what a thing is3
 no amount of knowledge of the          
properties of hydrogen and oxygen would 
enable us to predict a priori the nature
 of the compound which is formed when   
electricity is passed through two       
molecules of the former and one of the  
latter2 nor is the least light thrown   
upon the properties of water by our     
knowledge of its constituent elements3  
on the other hand1 our knowledge of them
 is materially and serviceably increased
 when we learn what they are capable of 
producing in combination4 ,we learn most

 truly what a thing is from observing   
what it becomes1 what use it subserves1 
what end it answers1 what purpose it    
fulfils--in a word1 when we know not its
 mechanical but its final cause4 ,in    
biology1 knowledge of an organ means    
knowledge of its function--that is1 of  
its purpose2 and evolutional biology    
also teaches that function is the cause 
of the organ4  ,it is by observing what 
a thing becomes that we learn the part  
it may hereafter play in the general    
scheme of things1 and come to know its  
real nature1 and estimate it at its real
 value4 ,thus our estimate of the value 
of such an institution as taboo goes up1
 and our knowledge of it is increased1  
when we recognise in it one of the early
 manifestations of the sense of moral   
obligation on its negative side4 ,again1
 in tracing the evolution of religion it
 is impossible to know which of the     
various rites and ceremonies1 practised 
by a savage tribe in its dealings with  
the supernatural1 are religious and     

which non-religious1 without taking into
 consideration the question1 ,what do   
such customs tend to develop into8      
,until we know that1 and until we can   
say whether what is evolved out of them 
is religious or non-religious--a        
question which we cannot answer unless  
we know what religion is--we cannot be  
said to understand the nature of the    
savage rites that we are studying4 ,but 
it is not from the origins of art1      
religion1 or morality that we shall gain
 the answer to the question what art1   
morality1 or religion is2 for the       
question must be answered before we can 
recognise the origins when we see them1 
and can only be answered by reference to
 the ideal1 which is the test and final 
cause not only of progress1 but of the  
real4  ,the ideal is a principle both of
 thought and of action4 ,as a principle 
of thought it is the test by which we   
determine whether any given movement is 
progressive or regressive1 and whether  
any given thing is what it appears or is

 alleged to be4 ,as a principle of      
action it is that for which we strive1  
the purpose with which we act1 the cause
 of any progress that we make4 ,if we   
are not prepared to maintain that       
everything which takes place is an      
advance upon what preceded1 we require  
some test whereby to distinguish what is
 progress from what is not1 and we admit
 that progress is a possibility which   
may or may not be realised1 and it      
becomes of interest to inquire on what  
conditions its realisation depends4     
,if1 as ,professor ,huxley maintains1   
the test of progress is approximation to
 the ideal1 then one condition of       
progress is that man shall be conscious1
 to whatever extent is necessary for the
 purpose1 of the ideal1 shall feel that 
the ideal of love1 tenderness1          
compassion1 justice1 truth1 beauty1     
etc41 is a thing for him to strive for1 
an end for him to attain4 ,to the chosen
 few--the great artists1 the moral or   
religious reformer--a sense of the ideal

 is dealt in a larger measure than to   
the rest of men4 ,by the chosen few it  
is manifested to the many4 ,but it does 
not become the cause of progress1 unless
 it leavens the mass1 unless they too   
are inspired by it to do better and be  
better4 ,in a word1 when1 or if1 ever   
the ideal has been manifested in its    
fulness1 it is not a fresh revelation   
which is necessary for progress1 but    
fresh conviction in us and renewed      
determination4 ,indeed1 so long as we do
 not act up to the light that we have1  
even an imperfect revelation of the     
ideal may serve for imperfect beings4   
,so far1 then1 as the genius in art or  
science1 or the reformer in religion or 
morals1 is the cause of the progress    
that is made by his school1 his         
disciples1 and them that follow after1  
it is clear that he is the cause and not
 the product of evolution4 ,it is his   
works or words which inspire his        
followers with a fresh sense of the     
reality of the ideal and a fresh resolve

 to devote their lives to the pursuit of
 art or the service of science4 ,but it 
is only because his perfect work is felt
 by them1 judging for themselves1 to    
realise the ideal that it has this      
effect on them2 and they could not judge
 it to approach the ideal more closely  
than anything known to them before1     
unless they had some surmise1 however   
vague1 of the ideal1 with which to      
compare this work1 perfect as it seems  
to them4 ,it is not necessary to suppose
 that this vague surmise existed1 or if 
it existed that it was attended to1     
previously3 it may have been first      
called into existence or into notice by 
the contemplation of the master's work1 
but its presence1 however evoked1 is    
attested by the judgment that his work  
does come nearest to the ideal4 ,the    
manifestation of the masterpiece may be 
the occasion of this fresh revelation of
 the ideal1 but the revelation must be  
made if the work is to be judged highest
 and is to inspire the disciple4  ,it   

is1 however1 one thing to have an ideal1
 and another to live up to it4 ,to scorn
 delights and live laborious days in the
 search for truth or in single-minded   
devotion to the cause of art requires   
some will4 ,granted that the ideal has  
been revealed1 either to the disciple on
 the occasion of another's teaching or  
directly as to the master1 for progress 
there is further required will4 ,it     
requires an act of will to prefer the   
ideal1 with its laborious days1 and to  
scorn delights2 and it requires many    
acts of will to make any progress4 ,yet 
the will to believe and the will to act 
are the same will4 ,we may1 if we       
choose1 define belief as the readiness  
to act1 and take action as the test of  
belief3 if a man in a hurry makes a     
short cut1 i4e4 goes straight from one  
point to another rather than round a    
corner1 his action is proof that he     
believes that a straight line is the    
shortest distance between two points4   
,from this point of view we may regard  

the many acts of will which are         
necessary to progress1 i4e4 movement in 
the direction of the ideal1 as so many  
reaffirmations of the original act of   
will by which we affirmed our belief    
that the ideal was the goal of progress2
 and if our object is to show that the  
behaviour of man1 so far as he pursues  
the ideal1 can be exhibited as a logical
 and rational behaviour1 we are         
justified in thus demonstrating that our
 renewed resolutions to realise the     
ideal are but the logical consequences  
of our original will to believe in the  
ideal as the proper goal of action4 ,our
 belief in the ideal is thus shown to be
 the principle from which our subsequent
 acts of will can be logically deduced1 
just as ,nature's uniformity can be     
shown to be the principle from which the
 conclusions of science logically flow4 
,but it may be doubted whether this     
logical order of ideas is the           
chronological order of events4 ,as a    
matter of fact1 we go through a number  

of struggles and temptations long before
 we reflect1 if ever we do reflect1 upon
 them in such a way as to see what is   
the general principle logically implied 
by our repeated if intermittent         
resistance to temptation1 just as a     
child acts in a way that for its logical
 justification would require a formal   
recognition of the uniformity of        
,nature1 though the infant of two years1
 or less1 does not formulate that       
principle as a condition precedent of   
crying for its food or its nurse4       
,chronologically1 then1 the will to act 
seems to precede the will to believe in 
the uniformity of ,nature1 and in the   
case of most human beings is never      
followed by any fully conscious         
formulation of the principle on which we
 act as an abstract principle in which  
to believe4 ,that fact1 however1 does   
not in the least detract from the value 
which the formulation of the abstract   
principle has3 when formulated it       
becomes in the hands of science as      

,ithuriel's spear for the detection of  
lingering superstitions and confusions  
of thought--            for no falsehood
 can endure     ,touch of celestial     
temper1 but returns     ,of force to its
 own likeness4  ,at touch of the        
question1 ,does it contradict the       
uniformity of ,nature8 error is seen for
 what it is1 and is exploded sooner thus
 than in any other way4  ,the ideal of  
truth1 then1 with its celestial temper1 
is logically implicit in the earliest   
acts of will1 but chronologically is    
developed in consciousness later1 if    
indeed and when it reaches that later   
stage of its evolution from the         
potential to the actual4 ,the ideals of 
morality and religion1 again1 though    
equally implicit in the acts of will    
which form their earliest manifestation1
 are1 as a rule1 both in the individual 
and the race1 more slowly evolved from  
the particulars in which they are       
immersed4 ,the period of their gestation
 is longer1 and results in the birth of 

a higher organism4  ,thus1 when we reach
 the age of reflection1 whenever it may 
come1 we wake up to find that we have   
been acting as though we had beliefs1   
when1 as in our infancy1 we could have  
had no beliefs1 and as though we willed 
our actions1 at a time when we can      
scarcely be said to have had any will in
 the matter4 ,for years we have been    
acting as we should have done supposing 
that we had believed certain things and 
had willed our action accordingly4 ,when
 we wake up to this state of things the 
question is1 ,are we bound to go on in  
this way8 are we bound now to believe as
 well as to act as though we believed in
 ,god1 morality1 and ,nature's          
uniformity8 ,does the fact that our     
physiological and psychological         
mechanism has been started--perhaps by  
,nature's cosmic forces1 perhaps by the 
social environment1 certainly not by    
us--to run in certain grooves1 prove    
either that we ought or that we must    
continue to run the particular organism 

we are in charge of on the same lines8  
,the agnostic and the atheist exercise  
their freedom of will to say ,no4 ,they 
claim the right and exercise the power  
of free choice4 ,the agnostic1 further1 
is fully aware that in choosing to      
believe the uniformity of ,nature his   
choice is not determined by evidence--it
 is a great act of faith1 no amount of  
evidence could justify it1 the only     
evidence anyone can bring to justify his
 belief in the general abstract         
principle is the fact that he does      
believe it in every concrete1 particular
 instance4 ,in a word1 he believes it   
because he chooses to believe it--and   
that is exactly what is meant by the    
dictum1 which he finds it so hard to    
understand1 that his will is            
self-determining4  ,when it comes to the
 question of morality and religion1 the 
agnostic again exercises his freedom of 
choice3 he wills to believe in the      
former and not in the latter--the       
evidence for and against either being   

equally nil4 ,it is not1 therefore1 the 
evidence which determines his choice2   
and he shows that it is not his previous
 history1 not the momentum which his    
psychological mechanism gained during   
the period when he had no conscious or  
no self-conscious control over it1 which
 determines his choice1 for in the first
 place he denies that it ought or must  
influence him1 and next he shows that it
 does not1 by willing differently in the
 case of the two principles4 ,in both   
cases his will is equally               
self-determining1 though his will is to 
believe in the moral principle or ideal 
and not to believe in the religious4    
,if we wish either to define progress or
 to make it1 we must choose1 arbitrarily
 or otherwise1 some particular goal and 
say1 definitely and decidedly1 any      
movement which being continued in the   
same straight line leads to that goal is
 progress1 every other movement is      
regress1 being necessarily away from the
 goal4 ,if we choose1 by a great act of 

faith or otherwise1 to say the ideal is 
the goal1 then we have therein a        
principle both of belief and action3 we 
have a standard by which to test        
everything offered for judgment1 a      
general principle to apply to every     
particular case2 and we have an object  
to aim at1 a principle to carry out in  
every act of our lives1 an ideal to     
strive for4 ,but whether we choose the  
ideal as the goal or something else1 our
 choice is the free act of a            
self-determining will4 ,progress1 on the
 human side1 is--as indeed is           
regress--the expression of the free will
 of human beings1 whose choice1 though  
free1 is limited to the alternatives    
offered to them4 ,those alternatives    
reduce themselves ultimately to aiming  
at the ideal or at something else4      
,what1 then1 of the environment1 of the 
cosmos1 in which man finds himself1 in  
which he has to act and may act so as to
 advance or not to advance towards the  
ideal8 ,to begin with1 we may           

distinguish between those forces in the 
cosmos which man can to some extent     
control1 and those over which he has no 
control4 ,the former1 from this point of
 view1 the point of view of action1 are 
means whereby man secures his ends3 his 
regulation of them effects that         
adaptation of the environment which1    
according to ,professor ,huxley1 is     
essential to ethical progress4 ,now1 as 
a matter of observed fact1 no one doubts
 that the advance which civilised man   
has made in controlling the forces of   
,nature is due to science and to        
civilised man's devotion to the         
scientific ideal of truth4 ,even the    
savage made what little progress he did 
make in this direction by acting        
fitfully and unconsciously1 or at the   
most semi-consciously1 on the principle 
of the uniformity of ,nature3 the savage
 was faithful in little things to the   
scientific ideal--which was revealed to 
him but dimly--the savant is fully      
conscious of the principle on which he  

acts1 walks in its light1 and strives by
 example and precept to save his        
fellow-men from relapsing into the      
darkness of error and superstition4 ,it 
is not merely because of the material   
advantages1 the comforts and luxuries1  
which science indirectly secures to     
mankind1 that the man of science devotes
 himself to the scientific ideal and    
seeks to make it universal3 it is for   
the sacred cause of truth4 ,in a word1  
what at first sight presents itself     
merely as a principle of the scientific 
reason1 proves1 in the conception of    
those who have spent their lives in     
endeavouring to seek the scientific     
ideal and to ensue it1 to be a          
manifestation of the moral reason1 to be
 not merely in harmony with the moral   
ideal1 but to have been its harbinger1  
making the way straight for it4 ,belief 
which implies a violation of the        
uniformity of ,nature is denounced not  
because it violates a scientific        
principle1 but because it is immoral1 a 

pretence1 and a lie4 ,the final cause of
 science is thus made out to be to      
subserve the moral ideal1 to secure that
 adaptation of the environment without  
which ethical progress is impossible4   
,the labour of adapting his environment 
would have for man as a rational being  
no sufficient reason if it did not tend 
to realise his moral ideal4 ,man may use
 his science and the power of adapting  
his environment for other than moral    
ends2 but such use is not1 according to 
this view1 progress4 ,in other words1 it
 is not science or the scientific ideal 
alone which enables us to lay down the  
line of progress1 but science and       
morality together3 one point cannot give
 us our direction1 but the line which   
connects two points may4  ,thus far1    
then1 by taking the environment into    
consideration1 we seem to have          
introduced no new factor into our       
conception of progress4 ,it seems that  
when ,i wake up from childhood's slumber
 ,i find myself surrounded by men who   

believe that they can do certain        
things--make rain1 send telegraphic     
messages1 etc42 and ,i am told that if  
certain assumptions--that there is a    
,god1 that ,nature is uniform1 etc4--be 
true1 then it will be well for me to    
behave in a certain way4 ,but what if   
the assumptions be not true8 ,my elders 
tell me that experience--in the         
individual1 in the race1 enlarged by    
science and the theory of               
evolution--shows it is quite safe to    
assume that they are true1 at any rate  
as a provisional hypothesis4 ,of course1
 if the future is going to resemble the 
past1 then experience of the past is a  
good guide to the future3 but that is   
just the question1 is the future going  
to resemble the past8 ,in other words1  
what attitude am ,i to assume towards my
 environment1 the cosmos8 ,am ,i to     
assume that it will work1 and for       
countless ages has worked1 in such a way
 as to make it possible for me1 with    
some co-operation on my part1 to do     

things which my elders tell me are      
desirable and which ,i feel for myself  
,i should rather like to do8  ,if ,i    
assume that the cosmic power does work  
thus1 in such a way that ,i can know the
 truth and do the right1 and love the   
,power that gives me the chance and     
makes it possible1 even for me1 so to   
do1 ,i am only exercising the will to   
believe in that principle which is      
logically implied by every act of the   
scientific or moral life4  ,it is the   
common faith of mankind that experience 
may be trusted2 and it is the common    
experience of mankind that progress is  
approximation to the ideals of truth1 of
 goodness1 and of love4 ,it is not the  
common experience of mankind that all   
men or all peoples approximate equally  
to those ideals4 ,the measure of        
progress is to be found in the clearness
 and consistency with which men have    
carried out in science the principle of 
the uniformity of ,nature1 in their     
dealings with their fellow-men the      

principles of morality1 in their        
dealings with the supernatural the      
principle of love4  ,science1 and       
especially the theory of evolution1 has 
enormously extended our inferential     
experience1 but it has done so only by  
accepting the common faith that         
experience may be trusted1 that is to   
say1 that the environment1 the cosmos1  
is trustworthy within our experience of 
it4 ,when1 then1 the optimist alleges   
that the process of evolution has been1 
on the whole1 a course of progress1 he  
is but showing that the common faith in 
the trustworthiness of the reality in   
which we move and have our being        
justifies itself4 ,but he does not show 
us1 nor does science show us1 why the   
real1 the cosmos1 is trustworthy3 he    
ends by showing that it is trustworthy  
because he began1 like all of us1 by    
trusting it4 ,he is quite right3 it is  
the only way in which to demonstrate    
that either science1 or morality1 or    
religion is trustworthy--by giving our  

faith1 to start with4 ,only when we are 
satisfied as to the fact can we         
profitably inquire the reason2 and the  
reason is to be found only in the nature
 of the real1 as revealed to us in the  
sum total of our experience1 scientific1
 moral1 and religious4 ,but the will to 
believe that experience and to trust the
 real which it reveals1 is free3 if a   
man will not accept it as trustworthy1  
there is for him no reason why4  ,the   
case is different with the man who does 
accept the testimony of consciousness as
 evidence of the reality to which it    
testifies4 ,for him the one reality is  
,will1 and the ideals of science1       
morality1 and religion are the          
expressions of that ,will4 ,in accepting
 them as the principles of thought and  
action he does not learn what is the    
purpose of evolution1 the final cause of
 the cosmos3 he chooses to believe that1
 by so accepting them and by striving to
 realise the ideal1 he is fulfilling the
 ,divine ,will and contributing his     

share to the realisation of the rational
 purpose to which1 he assumes1 the      
process of evolution is tending4  ,but  
in so doing he does not renounce his    
freedom3 his resolution to believe is an
 exercise of his free will1 an act1 a   
great act1 of faith4 ,if carried into   
effect in his daily life1 his           
resolution1 daily renewed and ever free1
 may in the end become a daily act of   
love1 and then he will understand the   
reason why the cosmos1 or the cosmic    
power1 is trustworthy4 ,only love of man
 could have given man1 as his ideals1 to
 know the truth and do the right4 ,only 
if man's ideals are so given is the     
cosmos trustworthy--if it is            
trustworthy4 ,if it is not1 then there  
is no truth to know1 no right to do1 no 
inference can be drawn from the past to 
the future1 for the past1 even of a     
minute ago1 may be a delusion4  ,but    
though the will to believe that the     
cosmos is untrustworthy cannot in       
practice be carried out in all its      

logical 7or illogical7 conclusions1 it  
can be and is acted on intermittently1  
and such action is regress4 ,so far as  
it is carried out1 it is the negation of
 progress2 if it could be carried out   
completely and by all men1 there would  
be an end of progress2 science1         
morality1 and religion would be         
extinguished2 evil would triumph over   
good4 ,the history of evolution shows   
that1 as a matter of fact1 such unfaith 
in the reality of our ideals has been   
only intermittent2 for the course of    
evolution has been1 on the whole1       
progress4 ,individual experience shows  
that there comes a point1 soon or late1 
at which the will1 acting freely1       
refuses to go further with its rejection
 of morality3 there are some things     
which even a bad man will not           
do--however oddly they may seem chosen4 
,in theory1 in philosophy1 there is a   
point at which the will refuses to go   
further with its rejection of the common
 reason1 in which all men share3 there  

are some things which even the sceptic  
refuses to disbelieve1 e4g4 those which 
are necessary to his conviction that    
nothing can be believed4  ,these        
considerations may serve to confirm us  
in the belief that progress has been the
 law of evolution in the past and will  
increasingly be in the future4 ,they    
should so confirm us1 for they do but   
carry out1 as far as history1 individual
 experience1 and imagination can take   
us1 our fundamental faith in the reality
 of those ideals that are revealed in   
consciousness to all of us4 ,belief in  
the possibility of progress at all      
carries with it1 as its logical         
postulate1 faith in the wisdom and      
goodness of ,god4 ,but if wisdom and    
goodness are the source of all reality1 
and if the final purpose of evolution is
 the realisation of the ideal--viz4 love
 of truth1 of our fellow-beings1 and of 
,god--what are we to say of evil8 ,is it
 not real8 ,it is real1 in the same     
sense that our pleasures and pains are  

real1 but not in the same sense that the
 ideal is real4 ,the real things which  
our sense-experience reveals to us are  
real in the sense that they are         
permanent1 independent of us1 and       
self-identical4 ,the same               
characteristics attach to the realities 
revealed to us in our moral and         
spiritual experience4 ,the laws of      
morality and the goodness of ,god do not
 come and go with our fleeting          
recognitions of them2 they are          
permanent1 independent of us1 and are   
ever the same3 ,god's goodness faileth  
never4 ,the uniformity of ,nature is but
 one expression of the uniformity of the
 ,divine love for man3 it is that which 
makes it possible for man to know the   
truth and survive in the struggle for   
existence4 ,but evil is not independent 
of us men3 it exists only so far as we  
will it to exist4 ,it is not permanent3 
it comes and goes with our passing acts 
of will4 ,it is not self-identical1 but 
tends to self-destruction4 ,it is the   

will to believe nothing1 and therefore1 
as action involves belief1 the will to  
do nothing--that is1 to revert to the   
condition of mere inert matter1 as      
matter is conceived by the materialist  
to exist4  ,but though evil be illusive1
 though it is the fool who says in his  
own heart1 ,there is no ,god1 or ,tush6 
,he will not see it1 the illusion is    
voluntary4 ,it is we who deceive or     
sophisticate ourselves1 when we will to 
believe that this act is not really     
wrong1 or that our peculiar             
circumstances constitute a special1 a   
highly special exception1 on this       
occasion only1 to the rules for ordinary
 occasions and ordinary men4 ,and though
 the illusion is subjective1 i4e4 is not
 generally shared by the onlookers1 and 
is consciously subjective 7for we avoid 
onlookers1 because they would spoil the 
illusion71 nevertheless1 subjective     
though it be1 it is a fact in your      
particular subjective history1 and a    
damning fact4 ,if the evil that you will

 is confined in its range to your will1 
and if its existence can only be        
recreated by a fresh act of will in you 
or another1 that is an argument to show 
that there is mercy in the scheme of    
things1 but it does not prove that you  
incur no responsibility in offering     
yourself or another the example and the 
opportunity of doing wrong4 ,we are not1
 and1 if the will be free1 we cannot be 
responsible for what others do2 but we  
are responsible for what we do--for     
evil1 if it be evil2 for good1 if       
we----but there is no pressing need to  
consider that contingency4  ,the        
question underlying the previous        
paragraph is that of our social         
environment and its effects4 ,we are apt
 to forget that we are the social       
environment4 ,if we bear the fact in    
mind1 we shall perhaps be less inclined 
to seek the origin of all our misdeeds  
outside ourselves3 we cannot shift the  
burden of our own wrong-doing on to the 
shoulders of society by any process     

which does not bring back at least an   
equivalent burden4 ,the fact is that    
neither can we cause others1 nor can    
others cause us to do evil4 ,what we can
 do is to supply them with an           
opportunity1 which1 but for our action1 
would not indeed have existed1 but which
 also1 so far from necessitating evil   
action on their part1 may by their free 
will be made the occasion for a victory 
over wrong4 ,the fact1 however1 that    
they alone are responsible for their    
evil-doing prevents us from taking any  
credit for their good deeds4 ,it is for 
our own acts of will that we are        
responsible1 and it is by willing evil  
that we become evil4 ,we create evil1   
consciously1 by every wrong act of will 
that we perform1 and then we talk of the
 origin of evil as a mystery1 so        
thoroughly do we sophisticate ourselves6
 ,why should there be evil8 ,why1       
indeed8 ,there is no reason1 no rational
 answer can be given1 because evil is   
irrational--it is the will to reject the

 common reason or common sense or faith 
of mankind1 in this detail or that4 ,it 
is the arbitrary element1 self-will1 and
 if it could be eliminated we should    
have a uniformity of human nature and of
 human love corresponding to the        
uniformity of the ,divine4 ,progress is 
the process of its elimination4  ,if we 
turn from the human to the pre-human    
period of evolution1 the first immediate
 fact which strikes us is that there has
 been throughout the animal kingdom an  
evolution of mind1 which has resulted in
 providing man with the psychological   
apparatus necessary for conceiving1 and1
 to some extent1 realising the ideal4   
,when we reached the age of reflection1 
we woke up to find that our             
psychological mechanism had been running
 for some years in certain grooves4 ,we 
now find that its direction can be      
traced back by evolution to the         
beginnings of animal consciousness4 ,if1
 however1 we believe that the evolution 
of mind1 animal and human1 has been a   

process of progress1 we do so not on the
 ground that mind has been evolved1 but 
that its evolution has been in the      
direction of those ideals1 approximation
 to which is believed by us to be       
progress4 ,similarly1 if the pre-animal 
period of the earth's evolution is shown
 by science to have resulted in fitting 
the earth to be the home of animal life1
 we judge that evolution to have been   
progress1 not because it prepared the   
world eventually for man1 but because it
 is seen to have been part of the       
process by which the ideal is in course 
of realisation1 by which the ,divine    
purpose is in the course of being       
fulfilled4  ,the only value that we can 
assign to the pre-human period of       
evolution is that which attaches to it  
as a means to an end2 but though we     
believe that by striving after the      
ideals revealed to us we are labouring  
towards that end1 and though everything 
that makes for the ideal contributes to 
the end1 yet we do not know the ,divine 

purpose1 and we cannot say in what      
manifold other ways the pre-human period
 may have subserved that purpose4 ,it is
 sufficient if we can trace the steps by
 which this one portion1 the only       
portion known to us1 of the whole design
 has been carried forward4 ,this        
reflection is one which it is necessary 
to bear in mind when considering the    
alleged wastefulness of the process of  
evolution and the price at which        
progress has been purchased4  ,the      
theory of evolution1 as a purely        
scientific theory1 i4e4 as an objective 
statement of what actually has taken    
place on the earth in the past1 shows   
that the various species of animals     
which have survived were--so long as    
they did survive--the only species which
 could survive under the conditions     
which then prevailed2 given the         
conditions1 their survival was necessary
 and inevitable4 ,there the scientific  
explanation of the matter ends3 having  
shown the causes which produced the     

effect in question1 science has         
explained everything that it undertook  
to explain4 ,had the conditions been    
different1 the present state of the     
world1 doubtless1 would have been       
different2 but being what they were they
 produced that which is1 and there is an
 end of the matter--as far as it is a   
matter for scientific investigation4    
,what we are to think of the            
survivors--whether we are to admire     
them2 whether we are to consider their  
survival an advance and an improvement2 
whether anything has been gained by     
their survival1 and1 if so1 from what   
point of view the gain is a gain--are   
questions which science excludes1       
because1 however answered1 they do not  
affect the scientific fact that these   
species did survive1 and1 under the     
conditions1 alone could survive4  ,but  
we all take it for granted and as       
self-evident that man is not only better
 adapted1 under existing conditions1 to 
survive and flourish at the cost and to 

the extinction of other species1 but    
that he is better than the brute1 that  
his survival is an advance1 that his is 
a higher type1 and that his existence   
realises a higher ideal than that of the
 brutes4 ,we believe this not merely    
because we are men1 and as such rate our
 own comforts1 our own interests1 our   
own skins as the most important things  
known to us1 for there are things for   
which men sacrifice their own interests 
and for which they have laid down their 
lives4 ,it is precisely because there   
are things more important than our own  
material and animal existence1 and      
because they are or may be realised by  
man and not by the animals1 by the ideal
 man and not by the brute man1 that we  
consider him to be worth more than many 
sparrows--though they too have their    
value in ,his eyes--and man's existence 
to be of a higher type than theirs4     
,thus1 then1 when science--which1 if it 
is truly scientific1 makes no           
distinction of value1 moral or          

spiritual1 between man and the          
sparrow--has explained that a given     
species which did survive was the only  
species that could have survived under  
the conditions1 there still remains the 
problem1 for those to whom it is a      
problem1 ,why should the species which  
was bound to survive also happen to be a
 species of a higher type8 ,why have the
 survivors always happened to be both   
better adapted to survive and better    
adapted to further the ideal which the  
course of evolution reveals with        
increasing clearness8  ,in fine1 science
 explains only a part1 not the whole of 
the effect of evolution4 ,it            
concentrates its attention on one part  
or aspect of the effect1 on the survival
 of the fittest1 and explains very      
simply and satisfactorily that the      
environment kills off the creatures     
which are not fit to cope with it1 while
 the fittest to contend with it survive4
 ,the fact that the survivors not only  
are best adapted to the environment1 but

 are also best adapted to bring the     
whole creation one step nearer to those 
distant ideals in expectation of which  
it groaneth and travaileth1 is that part
 of the effect which science1 for       
scientific purposes1 rightly ignores4   
,science does not undertake to estimate 
the value of the effect produced1 or    
even to consider whether when produced  
it has any value4  ,but when the        
question is raised as to the cost at    
which the process of evolution is       
carried on1 it becomes necessary to     
bring into the account the value of the 
result attained or to be attained4      
,possibly1 creation that groaned in her 
travail may rejoice that a man-child has
 been born4 ,but so much depends on what
 her child grows into4 ,and he has free 
will4 ,we have the power now and here to
 dash her expectations to the ground4   
,the value of a thing to me is exactly  
what ,i am prepared to give or do for   
it4 ,i have no other way of estimating  
the value of the ideals for which       

creation has laboured in the past1 than 
by asking myself how far ,i am prepared 
to go for the love of truth1 of         
fellow-beings1 and of ,god4 ,if ,i am   
prepared to give everything1 and then   
count myself the gainer1 then indeed ,i 
may know that the cost of evolution has 
not been greater than the value of the  
ideal3 ,i know the highest price1 and ,i
 know the feelings of those who pay it4 
,and they are the only persons who can  
judge the value of the article1 for they
 are the only people who get it4 ,the   
fact1 however1 that they do get it1 that
 they get it in full1 and every man     
according to the measure with which he  
metes it1 contains the answer to our    
question4 ,what is true now was true of 
earlier generations and earlier men3 the
 value of the ideal to every man was    
exactly what he gave for it4 ,it is the 
realisation of the ideal by me that is  
my reward1 though my object may be its  
realisation by others4 ,but it is absurd
 to say that their gain is my loss1 or  

that their progress has been made at my 
expense4  ,these considerations apply   
only of course to those men who have    
sacrificed themselves for the sake of   
progress and the love of their          
fellow-man4 ,most men1 however1 do not  
sacrifice themselves much2 and therefore
 they can hardly be brought out as      
martyrs to the cause of progress1 as the
 millions who have perished by the      
wayside in the march of evolution4  ,it 
is not until we introduce the element of
 material progress that it becomes      
possible to maintain with any           
plausibility that there is a divergency 
of interests between the contributors to
 it1 or that they who sowed have been   
sacrificed to us who reap4 ,it is when  
we compare the shivering savage with our
 sheltered civilisation1 primitive man's
 struggle for existence with civilised  
man's enjoyment of existence1 that we   
begin to be anxious about the cost of   
evolution--that is to say1 that our     
little faith in the value of the ideal  

begins to torment us4 ,in our           
unreadiness to sacrifice ourselves we   
forget that it is possible for civilised
 man also to make sacrifices--perhaps   
the greater because he has the more to  
forego--and that the savage has his     
tribal traditions1 embodying his ideal  
of a good man1 to live up to2 his tribal
 customs1 which he may violate with     
self-reproach1 or fulfil with           
satisfaction2 his conceptions of the    
truth about man's relations to the past1
 the world1 and the supernatural4 ,the  
savage also has his ideal1 which he sets
 above his pleasure1 and for which he   
faces pain in many a cruel rite4 ,shall 
we say that its realisation is no reward
 to him8 or that in realising it he does
 not as faithfully contribute his mite  
to the fulfilment of the ,divine purpose
 as we8 ,we make too much of our        
superiority4 ,we make1 also1 too little 
of the savage's enjoyment of existence4 
,take the lowest savages known to us1   
the native tribes of ,central           

,australia1 and turn to the most recent 
and the best accounts of their manner of
 life2 and it is certain that their     
existence is enjoyed by them4 ,is ours  
without exception enjoyed by us8  ,if it
 is easy to be led by sentimentalism    
into mistakes about what our fellow-man 
thinks of the question whether life is  
worth living1 it is still easier to be  
misled with regard to our               
fellow-creatures lower in the scale4    
,here all is conjecture1 and it is on   
this uncertain ground that rests the    
charge brought against ,nature of waste 
and cruelty4 ,there is the cruelty with 
which1 in order to secure the survival  
of the few and fittest1 the environment 
kills off the many who are unfit--an    
argument of great force1 if the         
survivors were immortal4 ,there is the  
waste of bringing into life thousands of
 creatures unfit1 and therefore doomed  
to a speedy extinction4 ,but death is   
the common lot2 and as for waste and    
failure1 if the short-lived creatures   

fulfil their purpose1 they are not      
failures2 and if their purpose is by    
competition to force the development of 
the potentially fit1 then they fulfil   
their purpose4 ,a man may be entered for
 a race for no other purpose than to    
force the pace4 ,as for happiness1 wild 
animals1 to judge by their usual fit    
condition and by the evidence of        
sportsmen1 do enjoy existence4 ,but     
they1 at any rate1 have no              
ideals--whatever the savage may have4   
,yet it is conceivable that the bird    
that builds its nest finds some         
satisfaction in doing so1 and that the  
animal that lays down her life to save  
her young ones has some sense of love4  
,what is revealed as the ideal in man   
may be inchoately manifested as instinct
 in the undeveloped consciousness of the
 animal4 ,if so1 then the animal's life 
has independent value and is not merely 
valuable as a means to a distant future 
end4  ,to sum up3 science declines to   
take the teleological view of ,nature1  

or to admit final causes or ends4 ,to   
speak1 therefore1 of survival in the    
struggle for existence as an end1 may be
 excellent sense1 but it is             
unscientific3 it implies an assumption  
of a kind about which science is        
agnostic4 ,if we do1 however1 make this 
one deviation from agnosticism1 we have 
then no difficulty in showing that      
evolution is a failure1 for its end is  
survival1 and we all die2 and there is  
no compensation1 or1 if there is1       
posterity gets it1 not we--an           
aggravation of the original injustice4  
,if survival in the struggle for        
existence is the only end that we       
personally recognise in the conduct of  
our own lives1 we are quite consistent  
in judging it to be the only end of     
other lives1 and in condemning the      
,universe1 for then there is neither    
goodness nor any wisdom in it4  ,on the 
other hand1 our faith in that wisdom and
 goodness is not genuine so long as we  
are prepared to stake only our arguments

 on it1 and not our lives4     ,,xiii4  
,,evolution ,,as ,,purpose   ,evolution1
 as a scientific theory1 is a           
description of the process by which the 
totality of things has come to be what  
it is4 ,the method employed is that of  
science1 and proceeds upon the          
assumption of the uniformity of ,nature 
and the universality of the law of      
causation4 ,the existence of a thing is 
proof that the conditions necessary to  
produce it preceded it4 ,thus from what 
is we infer with certainty what has     
been3 the occurrence of ,z is proof that
 ,y preceded1 and so from ,y we can     
infer ,x1 and so on1 to the beginning of
 the alphabet4 ,eventually1 that is1 we 
are carried back1 in theory at least1 to
 an initial arrangement of things which 
not only gave birth to the actual order 
of evolution1 but was such that no other
 order of events could have followed    
from it4 ,were it possible1 in fact1 to 
get back to this original collocation of
 causes and to formulate it1 the formula

 would explain the universe as it is and
 has been1 the totality of things4      
,unfortunately the formula1 though it   
would explain everything else1 would not
 explain itself1 and would therefore1 so
 far1 fail to explain anything4 ,or1 to 
put it in other words1 though certain   
causes1 collocated in the proper way1   
would1 on this view of evolution1       
explain everything which ensued from    
that collocation1 we should still want  
to know why the causes were collocated  
in that particular way rather than in   
any other4 ,to say that that collocation
 was not the outcome of a previous      
collocation is really to say that there 
was originally no antecedent necessity  
why this or any other order of evolution
 should take place at all2 that ,z hangs
 on ,y1 ,y on ,x 444 and ,a on nothing  
at all2 that the formula which is to    
render all things intelligible is itself
 unmeaning4 ,or1 if we say that things  
had no beginning--matter and force being
 indestructible--then there is no       

initial collocation1 that is to say1 no 
formula1 even in theory1 to explain all 
things3 we cannot even imagine the      
process of evolution to be intelligible4
  ,the latter seems to be preferred by  
science as the final result of          
scientific knowledge3 the object of     
science is to demonstrate1 not why1 but 
that things happen in a certain way2 and
 it is admitted1 or rather insisted     
upon1 e4g4 by ,j4 ,s4 ,mill1 that if    
scientific knowledge were carried to its
 utmost conceivable or inconceivable    
perfection1 the question why anything   
should happen or does happen would      
remain as great a mystery as ever1 and  
must remain so1 for the simple reason   
that it is a question which science does
 not even put1 much less attempt to     
answer4 ,nevertheless1 it is said1      
science does prove what she undertakes  
to show1 viz4 that things do happen in  
certain ways1 which ways when formulated
 appear as laws of science4 ,that1      
however1 is not strictly the case if    

science1 in order to prove her          
conclusions1 has to postulate that each 
and every state of things is the outcome
 of some antecedent necessity4          
,ultimately the postulate proves untrue2
 for there can have been no necessity   
antecedent to the initial arrangement of
 things4 ,and if the postulate be       
untrue1 the conclusions based on it     
cannot be accepted as certain4 ,if we   
cannot tell whether it be true or not1  
neither can we tell whether science be  
true or not4 ,if it is unintelligible1  
no wonder that things1 as explained by  
it1 are mysterious4  ,but let us waive  
these theoretical objections4 ,does     
,science1 as a matter of fact1 prove    
that things do happen in the ways she   
describes8 ,in justice to her1 let us   
remember that she does not undertake to 
do even that4 ,her laws only state the  
way in which things tend to happen1 not 
the way in which they actually do       
happen2 only what would happen if there 
were no counteracting causes and if     

certain conditions1 which do not        
prevail1 did prevail--not what does     
really happen in the world as we know   
it4 ,herein the scientific reason       
behaves in exactly the same way as the  
moral or religious reason4 ,science no  
more alleges that all bodies in motion  
do move for ever in the same straight   
line1 at the same rate1 than the moral  
reason alleges that all men always do   
what is right or that they always do    
,god's will4 ,the allegation is that the
 tendency exists and can be discerned by
 those qualified to form an opinion on  
the matter4 ,that there is friction     
retarding the movement1 and that there  
are obstacles diverting it1 is admitted2
 and1 though the admission does not     
affect the truth 7in one way7 of the    
laws of science1 it does allow that they
 convey no exact or faithful picture of 
what actually happens in the world as it
 is4  ,but if the laws of science do not
 explain what happens--even in the      
limited sense of scientific             

explanation--they are the indispensable 
preliminary to that explanation4 ,if    
they do not represent the world as it   
is1 they supply the means by which we   
may hereafter produce the picture4 ,they
 are ideals not in the sense that       
science hopes to show eventually that   
feathers only appear to float leisurely 
to the ground1 and are really all the   
time falling sixteen feet in a second1  
but in the sense that starting from the 
gravitation formula we could show that  
every feather's fall is as rationally   
comprehensible as the gravitation       
formula itself4 ,they are not the       
ultimate truth1 the final reality1 or   
,science's supreme ideal4 ,they are     
shadows cast by the scientific ideal    
before its coming2 they are the         
principles by which science must        
proceed1 if she is to make the world of 
things intelligible4 ,so1 too1 the      
reality of the moral ideal does not     
imply that1 in refusing to make         
sacrifices for others1 ,i only appear to

 be selfish1 and shall be found in the  
end really to have been actuated all the
 time by some high moral principle4     
,what is implied is that only by the    
acceptance of the moral ideal can the   
world of men be moralised4 ,from the    
same point of view it seems hopeless to 
try to make out that atheism1 though not
 in appearance1 will be found in reality
 to have been a manifestation of        
religion4 ,it is by accepting1 not by   
denying the religious ideal or doubting 
its existence1 that the ideal of        
religion is achieved4  ,now1 in the     
theory of evolution we have the attempt 
made to effect this transition from the 
abstractions of science to the concrete 
facts1 to show that the world as        
presented to sense is as intelligible   
and rationally comprehensible as the    
laws of science themselves1 and that the
 hypothetical statements of science were
 but preliminary1 though necessary      
preliminaries1 to a categorical         
statement of actual facts4 ,in          

evolution1 as indeed in all the         
historical sciences1 we abandon the     
elasticity and the uncertainty of       
conditional conceptions for the rigidity
 and certainty of accomplished fact4 ,we
 no longer deal with what may happen if 
given conditions are realised1 but with 
what has been1 and therefore is subject 
to no ifs4 ,we start from the certainty 
of what is1 and thus we argue back      
positively to what must have been4      
,there is1 however1 one precaution which
 must be observed1 and without which the
 whole of the system just described is  
as uncertain and conditional as the rest
 of science4 ,before we can argue from  
what is to what has been1 we must first 
know for certain what is4 ,before we can
 conclude that a patient has been healed
 by faith or cured miraculously of an   
incurable complaint1 we must first have 
medical evidence to show that he had the
 disease4 ,or1 to take a better and     
closer illustration from medicine1 it is
 premature to assign a cause for a      

patient's condition before his condition
 has been diagnosed2 and physicians who 
differ in their diagnosis will naturally
 differ as to the causes in the         
patient's past history which are        
responsible for his state4  ,if1 then1  
the evolutionist is to attain accuracy  
in his description of the process by    
which the totality of things has come to
 be what it is1 he must first know what 
it is4 ,before we can trace the         
evolution of morality1 for instance1 we 
must make up our minds as to what it is4
 ,if we regard it as an illusion1 we    
shall hold that it is subject to the    
same laws as other illusions1 and we    
shall have no difficulty in showing that
 its evolution was a necessary          
consequence of those laws4 ,or1 again1  
if we hold that religion is mere foolery
 or hysteria1 we shall naturally infer a
 very different process for its         
evolution than if we feel it to be a    
permanent manifestation of the common   
consciousness in the same sense that    

morality is4 ,a distinguished ,german   
mythologist1 starting from the former   
diagnosis1 has no difficulty in evolving
 primitive religion out of primitive    
drunkenness4  ,in fine1 if we regard    
what is as giving the data by which we  
are to determine what has been1 it is   
clear that to understand what has been  
we must properly appreciate what is4    
,this is in accordance with the         
conclusion which we have reached        
previously that it is only by studying  
its effects that we can properly        
understand a cause4 ,to judge a thing   
properly we must know the effects it is 
capable of producing3 to know what a    
thing is we must observe what it becomes
 or what it is capable of becoming at   
its best4 ,we cannot judge the value of 
the moral character or the moral ideal  
fairly if we take a low specimen to go  
by2 nor if we knew nothing more of      
morality than what we could observe of  
its rudiments in the higher animals1    
should we know much about it4 ,it is by 

its highest manifestations that we most 
correctly judge either morality or art1 
and it is only through them that we can 
be properly said even to understand what
 either art or morality is4 ,so1 too1   
taking the religious ideal as love of   
,god and man1 we must judge religion not
 by its imperfect manifestations in     
imperfect beings1 but by its perfect    
revelation and realisation in ,christ4  
,the case is not otherwise with science 
or evolution itself4 ,from primitive    
times man has always used his knowledge 
7however imperfect7 of what is as the   
basis of speculations as to what has    
been4 ,it would1 however1 be absurd to  
take the puerile and barbarous          
cosmogonies of the savage as adequate   
expressions of the scientific ideal1 or 
to imagine that it is from them that we 
can judge what science is4 ,it is no    
less unreasonable to judge the theory of
 evolution by its present1 passing      
phase4 ,in the first place1 there are   
facts in its history which show that it 

naturally started with a partial and    
one-sided view of the facts4 ,in the    
next place1 we must judge it not by what
 it may be at its worst1 but by what it 
is capable of becoming at its best2 and 
it is by the latter that we must decide 
what evolution truly is1 not by the     
former4  ,at its worst the theory of    
evolution may require us to believe that
 the whole process of evolution is      
essentially irrational--being the       
outcome of unintelligent forces         
operating on reasonless matter--and that
 the theory of evolution1 accordingly1  
if faithful to the facts1 is as         
irrational as they2 or1 if rational1 is 
a misleading account of the real        
universe in which we live and move and  
have our being4  ,on the other hand1 the
 theory at its best may require us to   
believe that it reveals a universe run  
on rational principles1 a real world    
perfectly intelligible to perfect       
reason1 and partially intelligible even 
to beings who share but partially in the

 ,divine reason that animates the whole4
  ,both theories1 however1 base         
themselves upon what is1 and profess    
that their conclusions follow logically 
from it4 ,if1 then1 they differ in their
 conclusions it is because they differ  
in their diagnosis of what is4 ,both    
admit the existence of faith2 but one   
regards faith as a fact in the pathology
 of human reason1 the other regards it  
as the normal mode of our common        
reason's operation4 ,the latter1        
therefore1 requires to postulate causes 
which will account for the correctness  
of the common faith of mankind2 the     
latter1 causes which have resulted in   
the common illusion of mankind4  ,it    
seems1 then1 that even in evolution we  
do not escape after all from the        
indeterminate and conditional knowledge1
 which science offers1 to the absolute  
certainty of accomplished fact4 ,every  
theory of the past history of the world 
is just as conditional1 just as much    
dependent on an if1 as the hypothetical 

laws of science1 for any such theory is 
dependent on the view it takes of what  
is1 and is correct only if that view is 
correct4  ,the theories of evolution    
which we have called the ,optimistic and
 the ,pessimistic interpretations of    
evolution are avowedly based on the     
assumption that a large part of the     
common faith of mankind is a mental or  
moral disease4 ,according to ,mr4       
,herbert ,spencer the faith that we can 
know what is real is an illusion3 the   
,real is the ,unknowable4 ,according to 
,professor ,huxley the common faith in  
the freedom of the will is an illusion3 
necessity is the law of the uniformity  
both of ,nature and of human nature4 ,in
 thus declining to accept the testimony 
of the moral and religious consciousness
 as evidence of what is1 both           
philosophers were influenced by the     
belief that it is science alone which is
 capable of ascertaining and            
demonstrating what is and what actually 
does happen4 ,this belief1 however1 we  

have ventured to suggest1 overlooks two 
facts4 ,one is that the abstract        
sciences do not even profess to state   
what actually does happen3 they simply  
affirm that1 if the conditions stated in
 their various laws are the only        
conditions operative1 the only result   
will be that stated by the particular   
law in question4 ,thus science does not 
concern itself with what is or does     
happen1 but solely with what would be or
 would happen under certain 7usually    
impossible7 conditions4 ,the other point
 overlooked is that the historical or   
comparative sciences are also only      
hypothetically true4 ,all that their    
laws undertake to demonstrate is that1  
if certain consequences constitute the  
whole of an observed effect1 then the   
only conditions antecedently operative  
were those stated in the law4 ,here too1
 then1 science does not even claim to   
prove what is or demonstrate what does  
happen1 but assumes that we know it or  
find it out1 in some way with which     

science does not concern itself4 ,if we 
do know and can know what is1 science   
can tell us what were the conditions    
that produced it4  ,the question1 then1 
that we have to put to any theory of    
evolution--that is1 to any theory which 
professes to state the process by which 
the totality of things has come to be   
what it is--is1 ,does it account for    
that totality8 do the causes which it   
assumes to have been at work account for
 all that is8 ,now1 a priori it was not 
to be expected that evolution would in  
its infancy1 and it is still young1     
succeed in accounting for all things2   
and there were special reasons in the   
circumstances under which it first took 
its modern scientific shape which       
necessarily limited its earliest        
attempts to grasp the totality of       
things4 ,it would1 however1 be absurd to
 judge the principle by the first       
attempt to apply it1 and to condemn it  
because it has not done in a moment what
 with time it assuredly will succeed in 

effecting4 ,at the same time1 it can    
only effect that wider success by       
refusing to stereotype its first errors 
and by declining to bind itself to the  
dogma that what it has succeeded in     
explaining is all that there is to      
explain1 or that that alone is or       
happens which its present assumptions or
 laws are capable of accounting for4    
,there lies the danger which threatens  
to check the further development of the 
theory of evolution--in the dogmatism   
which pretends to set aside common sense
 and the common reason1 and arrogates to
 itself the sole right of saying what   
is2 and succeeds in doing so by the     
simple but circular argument that that  
alone is or happens which can be        
accounted for by the laws that regulate 
the movements of things in space or that
 follow from the struggle for animal    
existence4  ,historically1 the theory of
 evolution in its first manifestation   
was an extension to the historical      
sciences generally of a purely          

biological conception1 that of the      
origin of species as a consequence of   
the struggle for existence4 ,it was     
found that much else in the manifold of 
what is1 many other differences between 
related things1 besides the differences 
which mark off one species of animals   
from another1 might be accounted for1   
historically1 by the theory that those  
differences were but the sum and the    
accumulation of an infinite number of   
small modifications which had given the 
thing an advantage over its rivals in   
the struggle for existence4 ,strictly   
speaking1 all that this remarkable and  
wide-reaching discovery implied as a    
matter of logic was that between animals
 and things not animal there existed an 
analogy or resemblance1 in virtue of    
which it was logical to argue from      
things animal to things not animal just 
so far as the resemblance between them  
went1 but not further4 ,very naturally1 
however1 it happened that with this     
originally biological conception all its

 biological implications were taken     
over1 and it was 7and is7 argued not    
merely that there are great and fruitful
 resemblances between1 say1 society and 
an animal organism1 but that societies  
are animal organisms4 ,in fine1         
sociology was treated as a department of
 biology4 ,the fallacy that science     
demonstrates what is1 and that what     
science does not account for has no real
 existence1 thus made its appearance    
simultaneously with the birth of the    
evolution theory4 ,the resemblances     
between the evolution of the social     
organism and of animal organisms could  
be accounted for by the biological      
theory of the struggle for existence2   
the differences1 therefore1 must be     
denied or laboriously explained away4   
,with the growth of sociology1 however1 
it is becoming apparent that the        
evolution of society has laws1 some of  
which do indeed coincide with those of  
animal evolution1 but others of which   
are peculiar to sociology in the same   

sense as the laws of chemistry are      
distinct from those of physics4         
,sociology is accordingly revolting from
 its bondage to biology3 the plain fact 
that society is not an animal is        
beginning to make itself felt4 ,the     
resemblances between the organisation of
 society and that of an animal are      
freely admitted1 but the differences are
 beginning to claim consideration also2 
and the sound doctrine is beginning to  
assert itself that by experience alone1 
experience of what is1 and not by any a 
priori dogmatism as to what in the name 
of science must be1 can we tell how far 
the resemblances extend as a matter of  
fact and where the differences begin4   
,that the evolution theory must be the  
gainer by thus admitting the facts      
instead of denying their existence is   
clear2 if sociology is not a branch of  
biology1 and yet the two sciences have  
certain laws in common1 a great step is 
at once taken towards demonstrating the 
existence of certain general principles 

of evolution which are higher than the  
laws of either1 or perhaps than of any1 
particular science4  ,the tendency of   
the scientific theories prevailing for  
the moment to deny the existence of what
 they cannot1 for the moment1 account   
for1 is exemplified in another way by   
the theory of the survival of the       
fittest4 ,it was shown by ,darwin that1 
granted the tendency to variation in    
animals1 the struggle for existence was 
enough in its results--as he had the    
genius to discern them--to account for  
the origin of species4 ,the struggle for
 existence is a fact1 and thus animal   
evolution was based on what is1 on      
positive fact4 ,to apply the same       
process of argument to human and social 
evolution was perfectly scientific and  
legitimate4 ,what is neither scientific 
nor legitimate is to maintain1          
explicitly or implicitly1 that the      
totality of human activity is engaged   
and exhausted in the struggle for       
existence4 ,self-preservation is        

undoubtedly a powerful instinct1 but it 
is not the only instinct even of        
animals1 and is not always the most     
powerful in man--or in the brute4 ,that 
there are resemblances between man and  
his fellow-creatures1 the brutes1 and   
that so far as those resemblances       
extend1 man and the animals have been1  
and are1 subject to the same laws of    
evolutions1 are facts which may be      
heartily admitted1 but which neither    
authorise us to deny the existence of   
specifically human peculiarities1 nor   
warrant us in trying to deduce the      
differences from a law which applies    
only to the resemblances4 ,if the       
evolution theory is to state the process
 by which the totality of things has    
come to be what it is1 it must begin by 
facing the whole of the facts--in this  
case by admitting that not only have the
 fittest to survive survived1 as is     
natural in a struggle for existence1 but
 that progress1 sthetic1 ethical1 and   
religious1 has been made4  ,the denial  

of this fact may either be open and     
avowed1 as1 for instance1 when the      
reality of the religious ideal is       
formally denounced2 or it may be tacit  
and implied1 as1 for instance1 when     
moral progress is defined as adaptation 
to environment1 i4e4 as not progress at 
all1 or when the freedom of the will is 
denied1 i4e4 when approximation to the  
ethical ideal is maintained to be a     
thing not under our control4 ,tacit or  
avowed1 this denial proceeds upon the   
fallacy that the laws of science1 as    
understood and formulated at any        
particular moment1 are the sole test and
 constitute our only knowledge of what  
is4 ,but the interests both of the      
common sense of mankind and that        
specially organised form of common sense
 which we know as science require a     
protest against that fallacy3 it is     
opposed to the principle on which       
scientific knowledge rests1 and it would
 be fatal1 if acted upon1 to all further
 development of that knowledge4  ,the   

principle upon which science rests is   
that its laws are capable of            
verification1 and that they are verified
 when and if they are confirmed by      
experience4 ,the final appeal of science
 is to the evidence of consciousness1   
the only evidence of what is that we    
possess3 the only evidence of the truth 
and accuracy with which an eclipse has  
been calculated is the evidence of our  
senses that the eclipse does take place 
and is visible in the place and at the  
time predicted4 ,if a hypothesis        
predicts results which as a matter of   
observation do not take place1 the      
hypothesis is judged so far inaccurate  
or inadequate3 what is over-rides our   
preconceived opinions1 even if they be  
the hypotheses of science1 as to what   
ought to be or will be4 ,it is the      
ever-open appeal to the final court of  
fact1 of what is1 that condemns false   
assumptions1 guarantees the truth of    
science1 and safeguards the freedom of  
scientific inquiry4 ,to allow any group 

of men1 however eminent1 or any body of 
science1 however sound1 to deprive us of
 this right of appeal and bid us        
disbelieve in the evidence of our own   
senses1 if it contradicts their         
theories1 would be to submit to the     
tyranny of dogmatism1 and to be         
faithless to the cause of truth4        
,fortunately1 though the unconscious and
 therefore ill-considered metaphysics of
 some men of science have tended in the 
direction of scientific dogmatism1 the  
practice of science has been in the     
opposite direction4 ,in practice science
 has owed much of her progress to the   
study of residual phenomena4 ,phenomena 
which the laws of science for the moment
 could not account for have not been    
denounced as illusions1 or ruled out of 
court as non-existent or beneath the    
notice of science3 they have been       
accepted as facts1 as part of the       
totality of things which it is the      
ambition of science to account for2 and1
 accepted as such1 they have led1 it may

 be1 to the discovery of a new planet or
 a new element1 but always to the       
discovery of fresh truths1 which never  
would have enriched the page of science 
had science refused to take cognisance  
of facts the laws of which it had not at
 the time discovered4  ,in demanding1   
then1 that any theory which professes to
 account for the totality of things     
should recognise the fact of ethical and
 sthetic progress1 and that all progress
 is willed and purposed1 we are seeking 
not to cramp science but to enlarge its 
bounds1 not to introduce a new          
scientific method1 but to extend the    
application of existing methods1 and to 
carry out the principle on which the    
truth of science and the freedom of     
scientific inquiry are based4 ,the laws 
which enable the physicist to explain   
the mechanical action and reaction of   
things do not suffice to explain the    
reactions studied by the chemist4 ,the  
laws of chemistry are inadequate for the
 purposes of the biologist4 ,it is but  

an extension of the same principle when 
the student of the anthropological      
sciences finds it necessary to assume1  
or rather discovers1 that the laws of   
animal existence do not wholly account  
for everything that man does2 and it is 
to these sciences that we must look for 
the next important and fruitful         
modification of the general theory of   
evolution4 ,it is to them1 dealing as   
they do with the highest product of     
evolution1 that we must look for the    
truest interpretation of evolution4 ,on 
the principle that to understand what a 
thing is we must not reduce it to its   
lowest terms1 but look at it in its     
highest manifestation1 we must judge the
 evolution process by its highest phase1
 by all that it is capable of1 and not  
by the least we can1 by scientific      
abstraction1 leave in it4 ,and the      
sciences which1 merely to maintain their
 scientific existence1 have a vital     
interest in insisting on the reality of 
will and purpose as causes which have   

influenced the direction of the         
evolution process are the sciences which
 deal with man4  ,those who find it easy
 to believe that a society is an animal1
 like those who proclaim that the real  
is unknowable1 but that our knowledge of
 it is just as good as if it were not   
unknowable1 will have little difficulty 
in believing that men's actions are not 
influenced by their purposes2 and both  
will probably subscribe to the doctrine 
that1 first1 approximation to the ideal 
is an unintended result of the brute    
struggle for mere animal existence2 and1
 next1 the purpose which appears to mark
 the evolution process and to be the    
cause of progress is semblance only1 a  
mere illusion4 ,against the first       
article of this doctrine the final and  
decisive appeal is and always must be to
 experience4 ,it makes a general        
statement with regard to particular     
facts of experience3 like every other   
statement made in the form of a         
scientific law1 it affirms that a       

certain proposition will be found1 when 
tested by experience1 to be true of     
every one of a certain class of facts in
 our experience4 ,it is therefore       
competent for every man1 who chooses to 
consult his experience1 to decide for   
himself whether the statement is true4  
,in the present case1 it is for every   
man1 who has struggled with temptation  
and has achieved any progress1 to say   
whether he gained the victory without an
 effort of will1 without any desire for 
better things1 without any purpose or   
resolution to try once more1 without any
 intention not to yield the next time4  
,are secret commissions in trade        
refused1 when refused1 unintentionally8 
or is their refusal due solely to the   
blind instinct of self-preservation in  
the struggle for commercial existence8  
,if reform is effected1 will it be      
effected by those who declare that the  
severity of the struggle for existence  
makes reform impossible8 or by those in 
whom the ideal of honesty has some      

operative force and who purpose         
approximation to that ideal8 ,when the  
conviction is expressed that public     
opinion alone will be able to check this
 form of dishonesty1 what is that but an
 appeal to the common sense and common  
faith that there are other things which 
man can will and purpose besides success
 in the struggle for existence8  ,the   
doctrine that the universe presents the 
mere semblance of purpose1 that ,nature 
mimics purpose1 having none1 is shared  
by materialistic systems in common with 
all those which consider that the only  
explanation that can be rendered of any 
given state of things is the assumption 
that it is the issue of some antecedent 
necessity which produced it4 ,as we have
 already argued1 the assumption of      
necessity as the ultimate explanation of
 things breaks down when we come to     
consider the beginning of the universe4 
,if we assume an absolute beginning1    
then there can have been no necessity   
antecedent to that1 and the beginning of

 things is left without explanation4 ,on
 the other hand1 to say that there never
 was any beginning is to admit that     
there never was any original necessity  
why things should follow the course of  
evolution which they have pursued--the  
initial collocation of causes was due to
 chance1 was a purely fortuitous        
concurrence of atoms4 ,when it is       
remarked that this is a strange         
assumption1 that really1 if the whole   
evolution process had been designed to  
reach the stage in which we know it and 
to attain the ideal which we surmise it 
to be capable of1 the primeval atoms    
could not have been arranged better for 
the purpose1 the reply is that the      
appearance of purpose is a delusion3    
true1 as a matter of chance1 the chances
 are millions to one against a          
fortuitous concurrence of atoms         
producing the evolution process that has
 taken place1 but then the chances were 
just as great1 neither more nor less1   
against any other of the millions of    

evolution processes that might have been
 evolved4 ,we know the one that has     
taken place1 and it is marvellous in our
 eyes that precisely this and no other  
should have occurred2 but the wonder    
vanishes when we reflect that1 had any  
other occurred1 we should have been     
equally convinced1 and equally          
erroneously convinced1 that it could not
 have been produced by chance4 ,the     
initial arrangement of things was1 as it
 happened1 such as to produce our       
evolution process3 things might have    
chanced differently at the beginning2 if
 they had1 a different evolution process
 would have taken place1 that is all4   
,but it would still have looked like    
purpose1 and would still have been due  
to chance4  ,but would it8 ,the whole   
question is whether the initial         
collocation was due to chance or to     
purpose4 ,to say that there might have  
been many other collocations proves     
nothing3 an ,almighty ,power could      
collocate things in any of an infinite  

number of ways4 ,to argue that every    
possible collocation1 and therefore the 
one that produced our evolution process1
 must be due to chance1 is simply to beg
 the question3 the very thing we want to
 know is whether this or any other      
process could be due to chance4 ,the    
argument that any and every other       
process would equally testify to purpose
 and equally imply design1 seems rather 
to indicate that no conceivable         
evolution process could conceivably be  
due to chance4  ,next1 the necessitarian
 argument lays it down that the marvel  
of evolution vanishes when we reflect   
that if things had been different at the
 beginning1 the results would have been 
different4 ,but they were not4 ,and the 
fact that they were not is just the     
marvel which the necessitarian does not 
even explain away3 in order to diminish 
the probability of purpose1 he          
postulates countless possible           
alternatives to the original arrangement
 of atoms1 and then he is embarrassed   

with the difficulty of getting rid of   
them4 ,why was this particular          
collocation determined on rather than   
one of the countless alternatives8 ,to  
say it was chance may be true2 but we   
want to know what reason there is for   
believing it to be true4 ,if there is   
none1 then neither is there any reason  
for believing the purpose that makes the
 evolution process to be an illusion4   
,but let us grant it was chance3 chance1
 as everyone knows1 is merely a name for
 our ignorance as to the real cause2 so 
that to say it was due to chance is to  
say that1 for anything we know to the   
contrary1 the original concurrence of   
atoms may have been due to purpose4 ,in 
a word1 there is1 on the theory of      
chance1 no reason to believe that       
purpose either is or is not an illusion4
  ,it may1 however1 be said that not    
only do we not know1 but that we cannot 
know1 whether it is an illusion or not4 
,in reply we may either admit that all  
our knowledge--scientific1 moral1 and   

religious--is based not on knowledge1   
but on faith2 or we may ask on what     
grounds this alleged impossibility is   
based4 ,if we put that question1 we     
shall find that the grounds are not     
altogether cogent4 ,it is alleged to be 
equally impossible for the human mind to
 conceive either the existence or the   
non-existence of a necessity antecedent 
to the absolute beginning of things3    
therefore1 in face of this inherent     
incapacity of the human mind1 the truth 
about the beginning of things is        
unknowable and inconceivable4 ,but1 we  
venture to suggest1 this alleged        
incapacity of the human mind rests on a 
false antithesis3 it rests on the       
assumption that whatever phase of the   
evolution process we regard as the      
initial arrangement must either have    
been determined by some prior phase 7in 
which case it was not initial7 or not   
determined at all4 ,but as a mere matter
 of logic1 there remains the possibility
 that it may have been self-determined2 

and1 as regards the evidence of         
experience1 we are familiar with a cause
 which operates every day and which is  
self-determined1 viz4 the free will4    
,there is1 therefore1 no such inherent  
incapacity in the human mind as is      
alleged2 and the only inconceivability  
is that which is inherent in the theory 
of antecedent necessity1 and not in the 
facts themselves4 ,it is simply         
incorrect to say that if things cannot  
be explained by the theory of antecedent
 necessity1 they are not capable of     
being explained at all4 ,if the         
evolution process had been designed to  
follow the course it has followed1 the  
initial arrangement of things could not 
have been better adapted to produce the 
result2 and1 as adaptation of means to  
end is the mark of intelligence1 it is  
neither inconceivable nor irrational to 
suppose that purpose was immanent in    
things from the beginning4  ,but as it  
is scientific to argue from the known to
 the unknown1 or from the better known  

to the less known2 and as to know fully 
what a thing is we must know what it is 
capable of becoming or producing1 let us
 pass from the pre-animal to the animal 
stage of evolution4 ,it is the more     
necessary to do this because it was     
,darwin's theory of the origin of       
species which impressed upon the modern 
mind the idea that ,nature mimics       
purpose1 having none4 ,man1 with the    
purpose of breeding a certain type of   
animal1 selects those animals to breed  
from which possess1 in the most marked  
degree1 the characteristics which he    
wishes to develop in the offspring4     
,but1 as ,darwin demonstrated1 ,nature1 
or the environment1 by killing off those
 creatures which did not possess 7or    
least possessed7 the qualities necessary
 to ensure survival1 selects animals of 
a certain type to breed from4 ,thus     
natural selection produces its results  
in the same way as human selection does2
 and presents every appearance of       
purpose1 though the environment which   

produced the results could have had no  
intentions or purpose at all4 ,but just 
as man does not create the animals which
 he first selects to breed from1 so the 
environment does not create those sports
 or varieties which it selects to breed 
from3 if they did not exist1 neither man
 nor ,nature could breed from them--no  
results1 purposed or unpurposed1 could  
be got from them4  ,if now we inquire   
about these sports1 we are told science 
is content with the fact that they      
undeniably occur3 wherever there are    
animals there are varieties in their    
offspring4 ,that those which are adapted
 to survive will survive1 and those     
which are not will not1 is a            
self-evident1 indeed an identical1      
proposition4 ,it is2 and it gives away  
the whole case against purpose1 for it  
admits that some varieties are          
originally adapted to survive1 that     
without them neither man nor the        
environment would have anything to begin
 on or work on1 and that though man and 

,nature may develop1 they do not create 
the original adaptation4 ,they do but   
promote1 by conscious or unconscious    
action1 the purpose immanent in the     
sport4 ,of all the numerous1 successive1
 imperceptible increments by which what 
was originally a sport is raised to a   
distinct species1 not one is created by 
man or by the environment3 all are the  
gratuitous offerings of the organism1   
manifestations of the organism's        
spontaneity1 revelations of its latent  
capacities1 fulfilments of the purpose  
immanent in it from the beginning4  ,if 
it be said that the survival of any or  
every given species was a matter of     
chance1 because other sports would have 
developed into other species1 if the    
environment had been different1 the     
reply again is1 ,but it was not2 and1 on
 the theory of necessity1 could not be4 
,the fact that both conditions--the     
organism's spontaneity and the          
environment's selective agency--were    
requisite to the production of the new  

species1 and that both conditions were  
forthcoming1 tells rather in favour of  
purpose than against it4 ,the fact that 
this particular combination of          
conditions was effected1 rather than any
 other1 is on exactly the same footing  
as the initial concurrence of atoms3 if 
the latter cannot be ascribed to any    
necessity antecedent to it1 neither can 
the former2 the reason of the           
combination is to be sought in the      
self-determining cause immanent in the  
conditions4 ,the fact1 if it be a fact1 
that countless other combinations were  
possible1 and this alone was chosen1    
shows that the will immanent in the     
evolution process is free will4  ,in    
fine1 ,darwin has shown that the action 
of the environment is exactly what it   
would have been had it been designed for
 the purpose of selecting certain sports
 for development4 ,all that is further  
necessary in order to show that this    
apparent purpose is an illusion1 is to  
prove that the environment was not      

designed to act as it does4 ,pending the
 production of that proof1 the argument 
remains incomplete4  ,the larger part of
 the process of evolution is known to us
 only from the outside3 we observe its  
effects in the animal world and in      
inorganic nature1 but its inner workings
 we have to reach by inference4 ,one    
part of the evolution process1 however1 
we know from the inside--that part which
 is carried on through us4 ,we are some 
of the innumerable channels through     
which the motive force of the process is
 transmitted2 and the knowledge which   
its transmission through us gives us is 
more intimate and direct than that which
 we get from observing the external     
effects it produces elsewhere4 ,the     
evolution of society1 for instance1 is a
 part of the general process of         
evolution1 and is a process which is    
carried on through us and expresses the 
resultant of the totality of our        
sentiments and actions towards one      
another4 ,what light1 then1 if any1 is  

thrown by sociology on the general      
question of purpose8  ,mr4 ,herbert     
,spencer has familiarised us with the   
lesson that in politics and social      
experiments it is the unforeseen and    
unintended results of legislation which 
are far the most important1 and that the
 industrial organisation of the country1
 or we may now say of the world1 is not 
the fulfilment of any design            
preconceived by any governmental agency1
 but the unintended result of           
innumerable actions on the part of men  
who never dreamed that their action     
would have any such outcome4 ,the reason
 of this is to be sought in the fact    
that society is an organism and that its
 growth follows the same laws as those  
which regulate the structural           
development of an amba or a rhizopod4   
,thus1 both society and the animal      
organism must be fed4 ,to be fed1 both  
must appropriate nutriment from the     
environment4 ,that nutriment must be    
taken up and must be distributed to all 

parts of the organism1 social or animal1
 if all parts are to be fed--and all    
must be fed1 because all are mutually   
dependent1 and to neglect one would     
disorganise the whole4 ,channels of     
communication must be established       
between all parts1 in order that food   
may be conveyed from the organ which    
took it from the environment to the     
organs which require it for support4    
,what marks the process of evolution in 
both cases is the increasing division of
 labour and the increasing              
interdependence of the parts on one     
another4 ,the animal organism1 like the 
social organism1 is made up of a        
multitude of living units1 each one of  
which is continually adjusting itself to
 the requirements of all the rest4 ,the 
increasing complexity in the structure  
of an animal organism is possible only  
because the living units of one part    
take upon themselves new functions1 or  
devote themselves exclusively to one    
function1 in order to benefit the units 

of a distant part4 ,if they purposed or 
were purposed to produce that result1   
they could not behave differently or    
better4 ,but this appearance of purpose 
is mere semblance3 the minute cells of  
an animal organism have no intention of 
producing even a rhizopod or an amba4   
,the explanation of this mimicry of     
purpose lies in the fact of the mutual  
interdependence of the parts3 no change 
can take place in one organ of society  
or of the animal without being          
transmitted through the whole1 just as  
you cannot remove one of the undermost  
of a cartload of bricks without more or 
less disturbing all the rest4 ,but what 
is true of the bricks or of the units of
 the animal organism is true of the     
units of the social organism3 what we   
discover in their action and reaction on
 one another is the operation1 not of   
voluntary purpose1 but of invariable    
laws of cause and effect4  ,according to
 this argument1 then1 the living units  
of the animal organism resemble in their

 action those of the social organism    
sufficiently to warrant us in arguing   
from the one to the other1 and in       
concluding that there is purpose in the 
action of neither4 ,but it is obvious   
that1 if the resemblance is great enough
 to justify us in arguing from the      
animal to the social organism1 it also  
opens the way for the argument to travel
 the return journey1 from the social    
organism to the animal1 and to reach the
 conclusion that there is purpose in    
both4 ,let us therefore consider what   
each of these two opposite conclusions  
requires us to believe4  ,on the one    
hand1 before accepting the argument that
 there is no purpose in the action of   
the social organism because there is    
none in that of the animal1 we must     
prove that there is none in that of the 
animal4 ,but that1 as we have already   
urged1 is exactly what has not been     
proved3 the utmost that science claims  
to prove is that the units of the animal
 organism do behave in a certain way4   

,that way is exactly the way in which   
they would behave if they were designed 
to do so2 and science leaves it1 so far1
 a perfectly open question whether they 
were or were not so designed4 ,the      
argument1 therefore1 that there is no   
purpose in the action of the social     
organism1 because none in the animal1   
breaks down at the threshold4 ,yet it is
 on the unproved and unprovable         
assertion that the appearance of purpose
 in the animal organism cannot possibly 
be due to design1 and must therefore be 
a delusion1 that we are expected to deny
 the evidence of our own experience and 
consciousness and to believe that we1   
the units of the social organism1 have  
no purpose in the daily acts by which we
 extend trade or discharge our social   
functions4  ,thus the surmise that      
,nature mimics purpose1 having none1 is 
a conjecture which1 so far as it is     
applied to the pre-human stages of the  
evolution process1 simply plays upon our
 ignorance2 and which1 when applied to  

that part of the evolution process which
 is carried on through us1 we know to be
 absurd4 ,on the other hand1 if there is
 such similarity between the laws of the
 one part of the process and the laws of
 the other part1 it must be as allowable
 to argue from the part and the laws    
which we do know to the part and the    
laws that we do not know1 as it is to   
explain the known by what is confessedly
 unknown4 ,in other words1 if the       
evolution of the social organism is     
known to be due to purpose1 then it is a
 reasonable inference that animal       
evolution1 which1 we are told1 follows  
the same line and laws1 is due also to  
purpose--and if not to any purpose      
entertained by the cells of the animal  
organism1 then to that of a ,will of    
which their action is the expression4   
,it is1 however1 maintained that the    
continuous social changes which         
constitute the evolution of society1 so 
far from being the result of the purpose
 of any individual or of any government1

 are frequently the very opposite of    
what was intended by the authors of the 
changes1 and always are notoriously     
beyond our power to forecast4 ,but the  
fact that my plans are modified or      
diverted by my successors or by my      
coadjutors does not prove that there was
 no purpose in my plans1 or that there  
was none in the modifications introduced
 by my successors4 ,and the total result
 of our united action and purposes may  
be something different from what any of 
us individually intended and yet express
 a common purpose1 which is shown by the
 result to have been more or less       
present to all of us4 ,a cathedral begun
 in the ,norman style may have taken    
generations to build and may end in     
,gothic2 and it will express the ideas  
common to the several builders1 in much 
the same way that a composite photograph
 reproduces most distinctly the features
 in which all the persons photographed  
coincide1 and other features more or    
less distinctly according to the extent 

to which they are shared in common by   
the different subjects4 ,or1 to express 
the effect of the successive actions of 
succeeding generations1 we may borrow an
 illustration from the game of chess4   
,it is possible for five players to     
play1 taking it in turns to move1 so    
that every player makes one move out of 
five1 and plays alternately for ,white  
and ,black4 ,the result1 with good      
players1 is a brilliant and             
well-developed game1 which is not the   
game as purposed or intended by any one 
of the five players1 but as continually 
modified and improved by each every time
 that he took it up4 ,when1 then1 we    
reflect how many players in the game of 
life there are even in a small society1 
we can well understand that1 though each
 has his own way of serving the common  
purpose1 none can forecast the result4  
,perhaps it will be said that the       
chess-players have a common purpose1 and
 the players in life's game have none4  
,the reply is that science assumes they 

have2 science assumes that they play to 
win in the struggle for existence2 and  
only on the assumption that men have    
common purposes is it possible to frame 
any scientific account of their actions4
 ,the science of ,political ,economy    
assumes that it is a common purpose of  
men to acquire wealth1 and that their   
actions are determined by that purpose4 
,it then goes on to show that if that is
 their purpose1 then the conditions     
under which it can be and is effected   
are of a certain kind1 e4g4 men must buy
 in the cheapest and sell in the dearest
 market4 ,it is not necessary to assume1
 nor does ,political ,economy assume1   
that man can only purpose to acquire    
wealth1 or that he must under all       
circumstances do so4 ,in the same way it
 is wholly unscientific in sociology to 
assume that success in the struggle for 
existence is either a thing that man    
must aim at1 or the only thing that he  
can aim at3 the soldier dies for his    
country1 the martyr for his faith4 ,the 

institutions of a nation--legal1        
political1 social1 and                  
religious--express the predominant      
purposes for which successive           
generations of the community have       
laboured2 and the evolution of mankind  
is the history of the various degrees of
 success with which men have realised   
the ideals which they have purposed to  
attain4 ,the successive reforms by which
 progress has been effected have all    
been purposed1 and have all been        
purposed by men who believed1 rightly or
 wrongly1 that in so doing they were    
serving ,god and their fellow-men1 and  
that the ideals of truth1 justice1      
equality1 fraternity1 love1 compassion1 
and mercy express ,god's will and the   
,divine purpose4  ,if1 then1 the outcome
 of the pre-human period of evolution   
has been1 as a matter of fact1 and      
amongst other things1 such as to prepare
 the earth for man's habitation and to  
provide him with a mechanism1           
physiological and psychological1 such   

that he can use it1 if he will1 to      
promote what he considers to be progress
 and advance1 it is not unreasonable for
 him to regard past phases of evolution 
as so many steps leading to the         
realisation of the ideals which he      
cherishes1 in his best moments1 as his  
highest purposes4 ,the continuity of    
evolution and the unity of its process  
authorise or even compel him to use that
 part of the process which is carried on
 through him as a means to interpret the
 rest4 ,as1 in the game of chess played 
by five players1 each player inherits   
from his predecessor the game as it     
stands1 and carries on1 with            
improvements or modifications1 the      
scheme which he inherits1 so in life    
each player in turn becomes conscious of
 the ideals which he too may1 or may    
not1 as he wills1 carry one step nearer 
to their goal4 ,it is in the continuity 
with which these ideals are transmitted 
through one consciousness after another 
that the continuity of human evolution  

consists4 ,we are1 or may be if we      
choose1 particles in the medium by which
 a purpose not our own 7save inasmuch as
 we choose to make it so7 is carried    
onwards to its destination4 ,the medium 
through which progress has travelled in 
the past is ,nature2 the medium through 
which it is now travelling is human     
nature4 ,by us the ideal1 as it is      
transmitted through our consciousness1  
is recognised as implying the presence  
in us of a purpose higher than our own4 
,whether in the medium of ,nature there 
is any dim consciousness of the progress
 towards which the changes in ,nature   
conspire1 we know not4 ,but the         
uniformity of ,nature and human nature  
requires us to see in those natural     
changes the operation of the same power 
travelling in the same direction as it  
does through us4 ,in its passage through
 us it is made known to us as the object
 of our highest aspirations2 the ideal  
of purity1 of holiness1 and love2 the   
,god for whom the human heart1          

mistakenly or not1 has always sought1   
and never sought in vain4     ,,xiv4    
,,conclusion   ,the ,pessimistic        
interpretation of evolution has taught  
us the lesson that1 if we start without 
belief in the ,divine government of the 
world1 study of the process of evolution
 will not lead us to discern any ,divine
 purpose in the process4 ,belief in     
religion cannot begin without faith in  
,god to start with1 just as belief in   
science or in morality is based not on  
evidence1 but on faith4 ,the question   
remains whether with faith we can       
believe that the process of evolution is
 a revelation of ,divine love1 and      
whether man's environment has been      
evolved in such a way as to promote in  
him that love of his fellow-man and ,god
 which is the religious ideal4  ,if we  
look at the structure of society1 we see
 it is based on the fact that man has   
certain needs--of food1 shelter1 and    
clothing1 etc4--which can be satisfied  
more effectually by co-operation and    

division of labour than by isolated1    
individual action4 ,the man who earns   
his own living does so by rendering     
services for which he is paid3 he cannot
 benefit himself without benefiting     
others to some extent4 ,that is the law 
under which he lives1 a law not of his  
own making1 nor always to his own       
liking1 but a law inherent in the nature
 of things1 and part of the purpose1 if 
purpose there be1 in the scheme of      
things4 ,as a free agent1 man may       
co-operate with his fellows and take his
 share of the divided labour1 or not1 as
 he wills2 but those peoples which have 
carried the principles of co-operation  
and organisation furthest have fared    
best4 ,they have availed themselves of  
the opportunity offered them1 and have  
survived4 ,the failure of the rest to do
 likewise has not impeded the fulfilment
 of the ,divine purpose that men should 
help one another4 ,on the contrary1     
those who decline to help one another   
voluntarily place themselves at a       

disadvantage in the struggle for        
existence1 and are slowly1 but surely1  
crowded out by those who fulfil the     
,divine purpose less unsatisfactorily1  
and in consequence tend to inherit the  
earth4  ,we have already seen that when 
a man reaches years of discretion he    
finds that the physiological and        
psychological mechanism of which he is  
now in possession1 and for the          
management of which he is henceforth    
responsible1 has a tendency to run in   
certain grooves3 he has1 as a child1    
been taught and has inherited an        
aptitude to think and act in certain    
ways4 ,the same remark applies to the   
social organism4 ,before or when the    
individual awakes to the fact that he is
 a member of a society1 he has already  
been or is the child of parents to whom 
he renders obedience1 and between whom  
and himself there exist relations of    
affection4 ,the evolution of man as a   
purely animal organism has been such    
that he begins life with a prolonged    

period of helpless infancy4 ,unlike the 
lower animals1 which very soon after    
birth are capable of providing for      
themselves1 he is for years dependent on
 others4 ,his prolonged infancy is a    
prolonged period of plasticity1 during  
which he is moulded into a member1 first
 of a family and then and thereby into a
 member of society4 ,all the higher     
animals give their offspring some       
education1 an education as good as they 
received themselves3 in the human race  
alone do parents give their children a  
better education than they got          
themselves4 ,it is1 however1 not the    
rising generation alone who benefit by  
the long period of dependence and       
plasticity which characterises          
childhood4 ,it is1 of course1 true that 
labour expended on the perfecting of    
tools and machinery is peculiarly       
productive1 inasmuch as the increased   
efficiency of the instrument more than  
repays the greater outlay4 ,but as the  
workman who produces the tool becomes in

 consequence of his labour a more       
skilled mechanic1 so the education given
 by the parent to the child is an       
education not only of the child1 but of 
the parent1 and makes both better fitted
 to be members of society4 ,it not only 
secures that subordination of the       
younger men to the elder1 which is      
necessary for the stability of society  
and the permanence of the tribe1 but it 
also tempers power with responsibility1 
responsibility not to some external     
authority1 but to the higher principle  
within the man4  ,thus even in the      
earliest stage of society the           
anti-social forces of selfishness and   
the passions do not operate in vacuo and
 with nothing to impede them4 ,society  
at the very beginning is no tabula rasa3
 the field is already largely occupied1 
and the direction of social evolution   
already largely determined1 by that     
affection between parents and children  
without which neither society as a whole
 nor the individual as a unit could come

 into being or continue to exist4 ,it is
 an unwarrantable libel1 even on savage 
society1 to say that in it the ape and  
tiger predominate in man3 the lowest    
forms of society survive only so far as 
there exists more humanity than         
brutality in the dealings of their      
members with one another4 ,it is a false
 philosophy of evolution1 not a true    
acquaintance with the facts of          
anthropology1 which rashly assumes that 
the morally lowest must have been the   
only primitive elements in the evolution
 of humanity4 ,the evil and the good in 
man have existed side by side from the  
beginning2 unselfish affection1 as well 
as selfish desires1 has always been part
 of the equipment of human nature1      
though the evolution of the former may  
be a longer and more difficult process1 
both in the individual and the race1    
than the evolution of the latter4  ,in  
the race moral progress may be expected 
with much more confidence than it can in
 the case of the individual4 ,the mere  

existence of a society1 however simple  
in structure1 is of itself proof that   
the anti-social forces of selfishness   
and passion are in it less strong than  
the instincts of neighbourliness and    
mutual help4 ,of competing societies    
those eventually triumph which are least
 weakened by internal dissension--that  
is to say1 those societies tend to      
thrive and extend most of which the     
members are most ready to subordinate   
their private ends to the public good4  
,ultimately it is only by the           
development of this type of individual  
character that a society can achieve    
success2 and it is this type of         
character that the competition between  
nations develops4 ,but essential as it  
is to the survival of a society1 it is  
by no means so essential to the survival
 of the individual in his struggle for  
existence against other individuals4    
,if1 then1 society were simply a        
collection of warring atoms1 or if the  
individual's whole activity were        

expended in struggling with his         
neighbour and trying to elbow him out1  
the type of character essential to the  
survival of society could never be      
developed1 and society itself could     
neither come into being nor continue to 
be4 ,the fact is that men not only      
compete1 but co-operate3 society is1 and
 from the beginning has been1 an        
organisation requiring from each of its 
parts some subordination to the         
interests of the whole4  ,as the        
organisation of society grows more      
complex1 the individual becomes less and
 less capable of existing independently 
of society1 society becomes more and    
more independent of the services of any 
individual member1 and both these facts 
tend to foster the social and weaken the
 anti-social forces in man4 ,increasing 
division and subdivision of labour      
specialises the function of each member 
of the community more and more1 and so  
deprives him of the general aptitude for
 doing all kinds of work which is       

essential to every man who is1 as for   
instance in a new colony1 thrown largely
 on his own resources4 ,thus the        
solitary existence which might be just  
possible for the outcast from a savage  
tribe becomes a practical impossibility 
for the average member of any community 
that has risen above that stage of      
social evolution4 ,at the same time the 
point is reached when no one man is     
indispensable to the community4 ,society
 is made up of units so similar to one  
another that any one can be replaced by 
some other1 and1 as a matter of fact1   
the place of everyone is at death filled
 by some successor4  ,the theory of a   
social contract1 as a historical or     
prehistorical event in the development  
of any community1 has long been rightly 
discredited3 at no time did a number of 
men1 living solitary lives1 have a      
public meeting and formally contract to 
live together on certain conditions and 
for certain ends4 ,man has been a       
gregarious1 if not social1 animal from  

the beginning4 ,nevertheless1 man has   
certain needs1 desires1 and ends which  
can only be satisfied by means of social
 organisation1 and which are quite as   
potent in holding society together as   
if1 instead of being tacitly at work1   
they had been proclaimed aloud in a     
formal social contract4 ,if through any 
disease the social organism obstructs1  
or fails to assist in realising1 those  
ends1 the dissatisfaction of the        
individual and the danger to the state  
are just as great as if a formal        
contract had been violated3 the         
disappointment of the normal and        
reasonable expectations of the members  
of the community is substantially       
injustice1 and is not altogether        
erroneously stated to be a violation of 
the common and tacit understanding on   
which society is in fact if not formally
 established4 ,co-operation in labour   
does imply some sort of engagement1     
expressed or understood1 that the joint 
product shall be divided more or less   

fairly between the joint producers4     
,unfairness in the distribution of      
social benefits may be of slow growth1  
but must eventually result in           
undisguised resentment--appeal is made  
openly and consciously to justice1 which
 henceforth becomes the ideal of a      
section at least of the community1 and  
is recognised as a condition without    
which a healthy social existence is     
impossible4  ,it is thus a monstrous    
perversion of the plain facts to        
represent the struggle for existence as 
having been the sole or the main factor 
in social evolution3 every member of a  
community is born into an atmosphere of 
co-operation and maintains his existence
 by the co-operation of others4 ,if he  
must labour to live1 he cannot labour   
for himself without at the same time    
rendering service to others2 the very   
same conditions which make him desire   
justice for himself constrain him to    
maintain justice for the community at   
large4 ,the social environment is1 and  

has always been1 such as to lead man in 
the paths of justice and to train him   
for the service of his fellow-man4 ,the 
units which constitute the social       
environment are men1 beings whose       
physical1 mental1 and moral structure is
 the result of a long process of        
evolution stretching back to beyond the 
beginnings of life upon this earth1 a   
process which1 assuming it to have had  
purpose1 was designed to include in its 
effects a creature capable of justice   
and of love4  ,the full development of  
the sentiment of justice has been the   
work of many centuries4 ,at first1 when 
the community is small and nomad1 the   
idea that a stranger has a right to     
justice is incomprehensible4 ,even when 
with the growth of civilisation         
provision is made for according foreign 
merchants and others some protection    
from the law1 the idea that the stranger
 has the same right to justice as the   
citizen is neither admitted by law nor  
entertained as a speculation4 ,indeed1  

the law1 modest though it be1 may be in 
advance of public opinion and of the    
practice of officials--witness the      
extortions practised by ,roman governors
 on the ,roman provinces4 ,eventually1  
however1 public opinion outstrips the   
law and pronounces that even the colour 
of a man's skin cannot bar his claims to
 justice1 and that the inhabitants of a 
country1 though they be aborigines1 have
 some rights in it4 ,finally comes      
philosophy and pronounces justice1      
absolute and stern1 the one thing       
needful1 the one and only duty which it 
is within the sphere and function of    
government to maintain4  ,unfortunately 
for the philosophy which maintains this 
view1 it happens that1 just when the    
authority of justice is admitted by the 
conscience of civilisation to be        
paramount1 justice as an ideal is       
recognised to be neither capable of     
realisation nor absolutely desirable4   
,it is obvious that in the              
best-regulated even of free communities 

the amount of justice which can be      
secured by the action of the law and the
 intervention of the ,state falls very  
far short of the ideal2 and the         
multiplication of laws and ,state       
inquisitors1 which would be necessary if
 every form of injustice and wrong-doing
 were to be punished by the ,state1     
would be a remedy1 if indeed it were a  
remedy1 worse than the disease4 ,it is  
impossible to pretend to believe that   
wealth is distributed according to merit
 in any existing community1 or that any 
governmental system1 even if designed   
solely with that end in view1 could ever
 determine what a man's merits were1 or 
what his reward should be4 ,nor is the  
ill distribution of wealth the only     
factor of injustice1 though it is the   
only factor with which the ,state could 
make pretence to deal3 sickness and     
sorrow1 grief and pain--nay1 the very   
capacity for suffering and for joy--are 
dealt to different men in very different
 measure4 ,it is plain matter of fact   

that earthly goods and pleasures are not
 distributed according to merit2 and it 
is just when man's conquest of ,nature  
has become most complete1 when society  
is no longer struggling for a bare      
subsistence1 when the demand for justice
 is most fully and unreservedly         
admitted1 that the impossibility of     
meeting the demand and the danger of    
failing to meet it become most manifest4
 ,the poverty which accompanies progress
 may in one generation be less than it  
was in the previous generation1 but the 
extremes of poverty and wealth grow     
daily wider apart1 and the number of    
those who are poor increases in a       
growing population much more rapidly    
than the number of the rich4 ,the danger
 which this rent in the social fabric   
threatens to the whole structure of     
society may be exaggerated1 but cannot  
be denied4 ,the mere justice of         
individualism which has hitherto        
sufficed to hold society together1      
suffices now no longer4 ,the justice    

which limits itself to the fulfilment of
 those actions to the non-performance of
 which a legal penalty is attached1 is  
not the one and only thing needful1 nor 
does its force remedy the numerous cases
 of undeserved misfortune and suffering 
which the working of our social and     
industrial system entails4 ,what heals  
the suffering and saves it from becoming
 a festering sore that might prove fatal
 to society1 is that love of man for his
 fellow-man1 which is manifested to the 
poor by the rich to some extent1 but    
chiefly by the poor4 ,the ,state can    
only prescribe and enforce external acts
 of justice2 and the external acts which
 it prescribes are not the bond which   
holds or can hold society together4 ,the
 ,state1 in its attempts to modify      
society through the individual1 is as   
clumsy as the breeder or the gardener in
 dealing with animals and plants1 and   
must fain be content if it can modify   
some of the more prominent external     
characteristics4 ,nature is much more   

searching1 and1 if slower1 much more    
thorough3 the real nature of her work1  
the true character of the force on which
 she has made the cohesion of society to
 depend1 becomes obvious at the time    
when the insufficiency of mere justice  
for the purpose becomes apparent4       
,imperfect though man's obedience has   
been to the commandment1 ,thou shalt    
love thy neighbour as thyself1 it is to 
his obedience that society owes its     
maintenance4  ,as a matter of fact1     
then1 strict justice is not and cannot  
be realised in this world4 ,even the    
forces of the social environment which  
are1 to a large extent1 under man's own 
control are not and cannot be so        
directed by him as to secure rewards and
 punishments in exact proportion to     
merit and demerit2 while the action of  
those natural forces which distribute   
fortune and misfortune1 pain and the    
susceptibility to pain1 pleasure and the
 capacity of enjoyment1 is still less   
under his control and1 as far as we can 

see1 is still less proportionate to     
desert4 ,the fields of the unjust       
benefit as much as those of the just by 
the rain from heaven2 the labourers who 
enter the vineyard of civilisation at a 
late hour receive as great a reward as  
their predecessors who bore the heat and
 burden of the day1 or even greater2    
when a tower in our social fabric falls1
 it is not the guilty who are alone or  
even specially involved in its ruin4    
,from the time of ,theognis1 at least1  
men have inquired with despair how the  
gods could expect worship when they     
suffered these things to be2 and as long
 as we look upon life as though we were 
detached spectators1 with no care for it
 save a disinterested desire to see     
justice done1 it is easy for us to      
declaim upon the absolute indifference  
of the cosmic process to man and his    
deserts4 ,but this detached attitude is 
purely artificial1 and we could not make
 even the semblance of long maintaining 
it1 did we not unconsciously glide into 

the more natural1 but less warrantable1 
position of tacitly assuming that our   
own personal lot would be improved if   
strict justice were done4 ,but is not   
our resentment against the injustice of 
the world partly premature and somewhat 
shallow and short-sighted8 ,are we sure 
we want strict justice8 ,are we so      
anxious to have our merits weighed8 are 
they so imposing8 ,can we pray that we  
may be rewarded after our iniquities8   
,if society could by some supernatural  
power deal strict justice to all its    
members1 who would1 who could live in   
it8 ,as a matter of fact--to say it once
 more--it is not by law alone that      
society lives1 but by love1 by the      
long-patient love of father or mother1  
of wife or husband1 of friend or        
neighbour1 which every one of us has    
accepted and none has fully requited4   
,our very hospitals are open to all who 
need them1 to those whose suffering is  
due to their own negligence1 or even    
crime1 and not merely to those whose    

pain is undeserved4 ,a palpable         
injustice1 worthy of the cosmic process 
itself6 ,and what excuse1 if justice1   
absolute and relentless1 be our highest 
and worthiest aspiration1 can there be  
for appropriating the reward of honest  
toil to the often fruitless task of     
offering to those1 who have by their own
 vice sunk into the depths1 one last    
chance of life and of redemption8 ,the  
mercy which falleth1 like the gentle    
rain from heaven1 alike upon the unjust 
and the just1 must be judged by the same
 standard that we apply to the cosmic   
process4 ,we may1 like the elder brother
 of the prodigal son1 refuse to see     
anything in man or ,nature but a world  
given up to gross injustice--persons so 
superior as to stand in no need of      
forgiveness and no fear of judgment are 
able doubtless to judge the world and   
their fellow-man4 ,but the prodigal     
himself may1 perchance1 better          
understand some of the workings of his  
father's heart1 and trust he sees in the

 apparent injustice of ,nature more     
instances of that mercy which would not 
have showed itself to him had justice   
measured love4  ,it seems1 then1 that   
the ethical process and the cosmic      
process are not so absolutely opposed to
 one another as ,professor ,huxley      
endeavoured to make out4 ,both at times 
act with a calm disregard of justice4   
,in the one case we know that it is a   
higher principle which takes the place  
of justice2 and it is a reasonable      
conjecture that the ethical process1    
which is one outcome or manifestation of
 the cosmic process1 does but reproduce1
 in this case as in others1 the action  
of the cosmic force which operates      
through the heart of man as well as     
through the rest of the universe4 ,it is
 at any rate inconsistent to condemn the
 cosmos for exhibiting that quality of  
mercy which we rank highest amongst the 
attributes of man3 if we take credit to 
our fellow-men for that quality1 in     
fairness let us give the cosmos the same

 credit when it displays the same       
quality4 ,if1 as we assume in this      
chapter1 there is purpose in evolution1 
let us admit that there is some         
presumption that it is a purpose of love
 and of mercy4  ,as it is by faith in   
science that men of science succeed in  
solving problems which1 for a time1 seem
 beyond the powers of science to deal   
with1 so it is on faith in religion that
 the religious explanation of the       
universe depends for its slow but sure  
extension4 ,with that faith we may      
succeed in seeing1 to some slight       
extent1 that the unequal distribution of
 pain1 as well as of earthly prosperity1
 is not incompatible with a ,divine     
purpose in evolution4 ,for that faith we
 must believe that the suffering and    
sorrow from which none of us is exempt  
are not evil1 unless we choose to make  
them so1 but opportunities for good4    
,indeed1 without that faith we seem     
forced upon the same conclusion3 the man
 who devotes himself1 his soul1 his life

 to the relief of the needy and the     
suffering cannot make earthly prosperity
 his chief good1 though1 as ,professor  
,huxley has said1 he may attain         
something much better4 ,but if we hold  
that there is something better than     
earthly prosperity1 can we consistently 
declaim against sickness and sorrow as  
the worst of evils1 or indict a universe
 because they are not unknown in it8    
,the ,stoicism which lent ,professor    
,huxley the strength to teach that man  
must to the end declare defiance and    
resistance to the cosmos--resistance    
unavailing and defiance doomed to       
certain failure in the end--might also  
have taught him that the evil which he  
calls on us to war against is not in the
 cosmos2 that the enemy of the ethical  
process has his headquarters not in     
,nature1 but in the heart of man4 ,pain 
and sorrow are evil to the sufferer who 
allows them to make him selfish1 and to 
the spectator who chooses to be callous 
to his suffering4 ,if our volitions do  

count for something in the course of    
things1 if we are so far free that we   
can1 in response to ,professor ,huxley's
 call1 doggedly and repeatedly resist   
the cosmic process1 then it is of our   
own free will1 also1 that we do evil    
when the opportunity of good is offered 
us4 ,yet we charge the evil upon the    
cosmos4   1            '         ' 4    
,,appendix  ,,on ,,bishop ,,berkeley',s 
,,idealism   ,when one asserts that a   
writer is wrong in one of the arguments 
which he uses1 it is well to begin by   
making sure that he really does use the 
argument in question4 ,for this purpose 
it is useful to quote the passages in   
which the writer uses the argument1 and 
such passages1 for my own satisfaction1 
,i will speedily cite from ,bishop      
,berkeley4 ,but first1 in order that the
 reader may know that the interpretation
 which ,i put on these extracts is not  
one peculiar to myself1 but is in       
harmony with the general tenor of       
,berkeley's metaphysical writings1 ,i   

will quote from ,professor ,fraser1 who1
 in his preface to the ,dialogues       
between ,hylas and ,philonous1 states   
,berkeley's argument to be as follows3  
,as the common reason of men1 tested by 
their actions1 demands the permanence of
 sensible things1 even though they are  
not permanently present to the senses of
 any one embodied mind1 it follows that 
the very existence of the things of     
sense 7apart from any 'marks of design' 
in their collocations7 implies the      
permanent existence of ,supreme ,mind1  
by whom all real objects are perpetually
 conceived1 and in whom their orderly   
appearances1 disappearances1 and        
reappearances in finite minds may be    
said to exist potentially4  ,and now for
 ,berkeley's own words1 7#a7 ,in the    
,second ,dialogue between ,hylas and    
,philonous 7p4 #cjd of ,professor       
,fraser's edition71 he says1 ,to me it  
is evident that sensible things cannot  
exist otherwise than in a mind or       
spirit4 ,whence ,i conclude1 not that   

they have no real existence1 but that1  
seeing they depend not on my thought1   
and have an existence distinct from     
being perceived by me1 there must be    
some other mind wherein they exist4 ,as 
sure1 therefore1 as the sensible world  
really exists1 so sure is there an      
infinite omnipresent ,spirit1 who       
contains and supports it4  7#b7 ,in the 
,third ,dialogue 7p4 #cbe of ,professor 
,fraser's edition7 we have3 ,hyl4       
,supposing you were annihilated1 cannot 
you conceive it possible that things    
perceivable by sense may still          
exist8--,phil4 ,i can2 but then it must 
be in another mind4 ,when ,i deny       
sensible things an existence out of the 
mind1 ,i do not mean my mind in         
particular1 but all minds4 ,now1 it is  
plain they have an existence exterior to
 my mind2 since ,i find them by         
experience to be independent of it4     
,there is therefore some other mind     
wherein they exist1 during the intervals
 between the times of my perceiving     

them3 as likewise they did before my    
birth1 and would do after my supposed   
annihilation4 ,and1 as the same is true 
with regard to all other finite created 
spirits1 it necessarily follows there is
 an omnipresent ,eternal ,mind1 which   
knows and comprehends all things1 and   
exhibits them to our view4  7#c7 ,the   
independent1 real existence of things is
 affirmed with emphasis in the ,second  
,dialogue 7ibid41 p4 #cjg73 ,it is      
evident that the things ,i perceive are 
my own ideas1 and that no idea can exist
 unless it be in a mind4 ,nor is it less
 plain that these ideas or things by me 
perceived1 either themselves or their   
archetypes1 exist independently of my   
mind2 since ,i know myself not to be    
their author1 it being out of my power  
to determine at pleasure what particular
 ideas ,i shall be affected with upon   
opening my eyes or ears4 ,they must     
therefore exist in some other mind1     
whose will it is they should be         
exhibited to me4 ,the things1 ,i say1   

immediately perceived are ideas or      
sensations1 call them which you will4   
,but how can any idea or sensation exist
 in1 or be produced by1 anything but a  
mind or spirit8  7#d7 ,finally1 in ,the 
,principles of ,human ,knowledge1  #ij1 
in explaining the two senses of         
external3 ,the things perceived by sense
 may be termed external1 with regard to 
their origin--in that they are not      
generated from within by the mind       
itself1 but imprinted by a ,spirit      
distinct from that which perceives them4
 ,sensible objects may likewise be said 
to be 'without the mind' in another     
sense1 namely when they exist in some   
other mind2 thus when ,i shut my eyes1  
the things ,i saw may still exist1 but  
it must be in another mind4  ,berkeley's
 argument in brief1 therefore1 is that  
we believe things to be permanent1 and  
must therefore believe in a permanent1  
,divine mind in which they may exist4   
,the question which ,i wish to raise is 
as to this permanence of things2 for1 if

 things are not permanent1 they cannot  
testify to the permanence of the ,divine
 mind4 ,i will begin my questionings    
with the concluding words of the        
last-quoted passage3 when ,i shut my    
eyes1 the things ,i saw may still exist1
 but it must be in another mind4 ,the   
expression the things ,i saw would seem 
to be ambiguous4 ,are the things ,i saw 
the sensations of sight which ,i had1 or
 are they something different8 ,if they 
are my sensations1 they certainly do not
 exist when my eyes are closed--things  
are not permanent4 ,if the things ,i see
 are something different from my        
sensations of sight1 then the           
common-sense ,realist would seem to be  
right1 and ,berkeley's ,idealism must be
 given up4 ,let us examine each         
alternative4  ,it looks1 at first1 as   
though ,berkeley himself would say that 
the things ,i saw are identical with my 
sensations of sight3 in the third       
passage quoted above he says1 the things
 ,i perceive are my own ideas 444 the   

things1 ,i say1 immediately perceived   
are ideas or sensations1 call them which
 you will4 ,let us1 therefore1 see the  
consequences of adhering strictly to    
this interpretation of the ambiguous    
phrase4 ,it will follow in the first    
place that1 unless ,i can see with my   
eyes shut1 the things ,i see are not    
permanent1 but do cease to exist when ,i
 close my eyes4 ,next1 my sensations    
cannot exist in somebody else's         
mind--the fact that you can see the     
object when your eyes are open does not 
enable me to see it with my eyes closed4
 ,on the other hand1 of course1 it does 
not follow that because my eyes are     
closed nobody else can see              
anything--only1 this does not make my   
sensations permanent1 or prove that they
 can exist in someone else's mind4 ,in  
fine1 if the things ,i saw are the      
sensations of sight that ,i had1 then   
,berkeley's argument from the permanent 
existence of things to their existence  
in a permanent mind breaks down doubly2 

for1 first1 my sensations plainly are   
not permanent2 and1 second1 my          
sensations cannot exist in another mind1
 permanent or otherwise4  ,at this point
 it is necessary to note that existence 
has been used in this connection in a   
double sense3 actual existence has been 
distinguished from potential4 ,it is on 
this distinction that ,mill bases his   
definition of matter as the permanent   
possibility of sensation2 but the       
distinction is derived from ,berkeley1  
who has1 as usual1 given the most lucid 
explanation4 ,in his ,,ms4 ,common      
,place ,book 7quoted in ,fraser1 i4     
#cbe1 n4 #i71 ,berkeley says1 ,bodies1  
taken for powers1 do exist when not     
perceived2 but this existence is not    
actual4 ,when ,i say a power exists1 no 
more is meant than that if1 in the      
light1 ,i open my eyes1 and look that   
way1 ,i shall see the body4 ,thus far   
,mill will go with ,berkeley2 and thus  
far both are open to the reproach of not
 giving a plain answer to a plain       

question4 ,the plain question of common 
sense to the ,idealist is3 ,do things   
exist when unperceived8 ,does the       
furniture of my room exist when nobody  
is in the room to perceive it8 ,to which
 the ,idealist replies that if ,i go    
into the room ,i shall see the          
furniture--which is perfectly true1 but 
is no answer to the question4 ,there is1
 indeed1 no particular reason why ,mill 
should not plainly answer ,no1 if it    
were not for fear of giving a shock to  
the man of common sense who cannot      
readily comprehend how it is that the   
coal in his grate has come to be        
consumed if the process of combustion   
has been suspended in his absence4 ,but 
with ,berkeley the case is different3   
for him the permanence of things and the
 common-sense belief in that permanence 
have a value as furnishing an additional
 argument in favour of a ,supreme ,mind4
 ,but he too evades rather than meets   
the plain question of the plain man3 ,do
 things exist when no one is conscious  

of them8 ,his reply is1 ,yes1 for the   
,divine ,mind is conscious of           
them--which again is true1 but is not an
 answer to the question4  ,however1 the 
point of immediate interest for our     
present purpose is to ascertain whether 
the conception of potential existence   
can lend to things that permanence which
 according to ,berkeley necessitates the
 assumption of a permanent mind4 ,now1  
by the potential existence of a body or 
thing no more is meant than that if ,i  
open my eyes and look in the right      
direction1 ,i shall see the thing2 and  
the things ,i see are my sensations1    
ideas1 call them what you will4 ,but    
that ,i can see with my eyes shut is    
beyond possibility of proof--it         
certainly is not proved by the fact that
 ,i can see with my eyes open2 and      
neither is it proved by the fact that   
other people see things when my eyes are
 closed4 ,in fine1 if the things ,i see 
are my sensations1 then things cannot   
have a permanent existence2 and no      

inference as to the permanence of the   
,divine ,mind can be drawn4  ,we are    
driven1 therefore1 to suppose that the  
things ,i see are different1 partially  
or wholly1 from my sensations4 ,and this
 supposition seems to be implied by     
various passages in ,berkeley4 ,for     
instance1 he says 7i4 p4 #cjg71 the     
things ,i perceive are my own ideas 444 
the things1 ,i say1 immediately         
perceived are ideas or sensations1 call 
them which you will1 where he seems to  
distinguish what is immediately         
perceived 7i4e4 sensations7 from        
something else4 ,and a few lines before 
he seems to be inclined to admit the    
existence of something else than my     
sensations1 for he says ideas or things 
by me perceived1 either themselves or   
their archetypes1 exist independently of
 my mind4  ,the permanence of things is 
undoubtedly an inference4 ,we find by   
experience that effects which are       
produced by causes acting before our    
very eyes are at other times produced by

 their causes in our absence3 the fire  
burns in my absence as well as in my    
presence4 ,obviously1 therefore1 the    
thing which produces its effects when ,i
 have no sensations of it must be       
different from those sensations2 and it 
must be an existing thing1 otherwise its
 effects will be effects produced by a  
non-existent cause4 ,to say that the    
unobserved cause in these cases is a    
possibility of sensation does not mend  
matters4 ,a possible sensation is a     
sensation which1 as a matter of fact1   
does not exist and never did4 ,it is a  
piece of pure imagination2 and          
consequently on this theory the whole   
past history of the universe is         
imaginary4 ,neither are matters mended  
by denying that there are such things as
 causes1 and affirming that we only know
 invariable and unconditional           
antecedents4 ,how can a possible        
sensation1 that is1 an event which did  
not take place1 precede one which does  
take place8 ,how can an imagination of  

my mind have preceded the existence of  
my mind8  ,perhaps it may be said that  
if ,mill's ,psychological ,theory of    
,mind and ,matter is not satisfactory1  
neither is the theory of the direct     
apprehension of reality wholly          
consistent with itself4 ,it affirms the 
direct apprehension of reality1 yet on  
examination the direct apprehension     
turns out to be an inference4 ,thus3    
things must have an existence different 
from our sensations because they produce
 their effects1 and therefore exist1 in 
our absence4  ,the reply is simple4     
,unless we believed the effects1 which  
we do perceive1 to be real things1 we   
should not infer the causes1 which we do
 not perceive1 to be real either4       
,common sense believes that things      
continue to exist when we turn our eyes 
away3 their existence beyond the range  
of observation is an inference from     
their existence in our observation4     
,their inferred permanence is deduced   
from their observed independence4       

,,index   ,a  ,abstraction3 #aic1 #aih1 
#aii1 #bjc1 #bdb1 #bee  ,action3 #fe1   
#fh1 #gj  ,adaptation3 #ba1 #be-cj1     
#ahf1 #bjd1 #bjf1 #bai1 #bba1 #beb 7see 
,environment7  ,agnosticism3 #cf1       
#afe-gf1 #bjb1 #bah1 #bcg               
,anthropomorphism3 #ea1 #eb1 #ee  ,ape  
and tiger1 ,the3 #bh1 #cj1 #ca1 #dj1    
#bgf  ,appearance3 #fg1 #bff 7see       
,purpose7  ,apprehension3 #eg1 #eh1     
#fc-gj1 #bie  ,approximation to the     
ideal3 #bjf1 #bjh1 #bac1 #bbb1 #bbi1    
#beb1 #bef 7see     ,ideals1 ,progress1 
,purpose7  ,art1 ,artist3 #bjg1 #bji1   
#bdd  ,assumption3 #afd-ahj1 #ahe1 #ahg1
 #ahh1 #aia-f1 #bba1 #bbb   ,b          
,becoming3 #gh  ,being3 #gh  ,belief3   
#bae1 #bba 7see ,will to believe7       
,berkeley1 ,bp43 #fb1 #fc1 #bhi-ie      
,bernard1 ,claude3 #ij  ,biology3 #id1  
#if1 #bdi-ea   ,c  ,causation1 ,law of3 
#ajf 7see ,universal causation7         
,causes3 #gi1 #aag1 #aha1 #aid1 #aif1   
#aig1 #bjh-aj1 #bbd1 #bdd  ,chance3     
#beh1 #bei1 #bfj  ,chemical combination3

 #hi1 #ij1 #ib1 #ih  ,chemistry3 #hf1   
#id  ,chess3 #afc-hc1 #bfh  ,common     
consciousness of mankind3 #afd1 #aif1   
#aig1 #bjh1 #bdd  ,common experience of 
mankind3 #gd  ,common faith of mankind3 
#afe-gb1 #ahd-bjb1 #bjd1 #bbb1 #bbc1    
#bbi1 #bdf1 #bdg  ,common sense3 #gh1   
#ha1 #afd-h1 #agc1 #bbi1 #bdi1 #bec1    
#bhi  ,comparative method3 #g           
--,sciences3 #aje  ,conscience3 #eb1 #hd
  ,consciousness3 #fc-e1 #gj1 #hd1 #aff1
 #ahb1 #aih1 #bja1 #bec 7see ,states of 
consciousness7  ,continuity1 ,the law   
of3 #ah1 #ajd1 #aba1 #acc1 #bjj1 #bja1  
#bga  ,cosmic process3 #ag1 #ba1 #bb1   
#bf1 #bh-cj1 #cb-e1 #ea1 #ec1 #fj1 #ha1 
#bbb1 #bbd1     #bhd-f1 #bhh 7cf4       
,ethical process7   ,d  ,darwin3 #g1    
#bfa  ,demonology3 #aia  ,design3 #ach1 
#adj1 #bfd1 #bfg  ,diversity of ,nature3
 #abe1 #abf1 #acb1 #acc 7cf4 ,uniformity
 of ,nature7  ,divine ,providence3 #cf1 
#cg 7see ,purpose1 ,divine7   ,e        
,environment3 #be1 #bh1 #bai1 #bba1     
#bbb1 #bcb1 #beb1 #bfc 7see             

,adaptation71     7social7 #bbh1 #bhj   
,ethical process1 ,the3 #bh1 #ca1 #cc-e1
 #dg1 #dh1 #fj1 #aia1 #bai1 #bba1 #bhf1 
#bhg     7cf4 ,cosmic process7  ,ethics3
 #hg  ,evidence3 #ach-fb1 #ahh1 #ahi1   
#aij1 #aia1 #aih1 #aii1 #bah1 #bec      
,evil3 #bbf1 #bbg1 #bbh1 #bhg1 #bhh     
,existence1 ,actual and potential3 #bib1
 #bic  ,experience3 #f1 #fd1 #fg1 #ade1 
#adf1 #aec1 #aib1 #aig1 #aih1 #bjb1     
#bbb1 #bbc1 #bea1     #bec1 #bef1 #bfa  
--7spiritual73 #aii1 #bjf1 #bbf         
,explanation3 #ge1 #abf1 #bda 7see also 
,science7   ,f  ,faith3 #ad1 #af1 #ci1  
#ha1 #adb1 #adc1 #aea-fe1 #ahe1 #ahf1   
#ahg1 #aih1 #bjc-cg1     #bdf1 #bdg1    
#bgc  ,faith of science3 #ahh1 #aih1    
#bhg  ,first principles3 #id  ,fraser1  
,professor3 #bhi  ,freedom3 #ajh1       
#abj-cg1 #afh1 #agi1 #ahd-if1 #bah1     
#bbd1 #bbg1 #bdg1 #beb1 #bfa     7cf4   
,necessity1 ,will7  ,french ,revolution3
 #d   ,g  ,golden ,age3 #c   ,h         
,happiness3 #bd1 #cj  ,homogeneous1     
,instability of3 #ih  ,human nature 7see

 ,uniformity7  ,huxley1 ,professor3 #bd1
 #bh1 #cj1 #cc1 #ci1 #abj1 #add1        
#adi-ei1 #agc1 #bjd1 #bje1     #bjh1    
#bac1 #bai1 #bdg1 #bhf-h   ,i           
,idealism3 #ch-ei   --7subjective73 #eg1
 #fb1 #fc1 #fd1 #bhi-ie  ,ideals3 #cj-b1
 #cd1 #da1 #ed1 #gd1 #afd-hd1 #aid1     
#aie1 #bjd-cf1 #bda-gc1 #bhj     7see   
,moral ideal1 ,truth7  ,identity3 #bja  
,illusion3 #ag1 #bb1 #bc-e1 #dd1 #de1   
#dg1 #eg1 #fj1 #fe1 #gd1 #aab1 #acf1    
#afd1 #afe1     #bbg1 #bdc1 #bdf1 #bdg1 
#bef1 #bfj  ,independence3 #bja         
,inhumanity3 #cc  ,instinct3 #bcf       
,interaction3 #fh   ,k  ,kirchoff3 #hj  
,knowledge3 #gj1 #if   ,l  ,life3 #hh1  
#id1 #ahb  ,lotze3 #hb   ,m             
,materialism3 #ag  ,matter and ,mind3   
#he1 #hh1 #id1 #acc1 #acd               
7psychological theory of71 #bie  ,matter
 and ,motion3 #ae1 #ag1 #ai-ba1 #cb1    
#ce1 #cf-di1 #ajj1 #adj1 #afh1 #ahj     
--,the redistribution of3 #gb-ii        
,mechanical composition3 #hi1 #ib1 #ih  
,mechanical theory1 ,the3 #gi-ic1 #aha1 

#ahb1 #bje1 #bji1 #baa  ,mertz1 ,dr43   
#hj  ,metaphysics3 #gi1 #hb1 #hc1 #hd1  
#ajg-ac1 #abc1 #bed 7cf4 ,philosophy7   
,mill1 ,j4 ,s43 #fc1 #ge1 #gf1 #hd1 #hi1
 #ij1 #adi1 #bci1 #bib1 #bic1 #bie      
,mind3 #hd   --7see ,matter7  ,miracles3
 #ahh1 #aij  ,moral consciousness3 #ej1 
#aih1 #bjd1 #bjf  ,moral ideal3 #dc1    
#ahd1 #ahe1 #aia1 #aic1 #bje1 #bba1     
#bdb1 #bdd 7see ,ideals7  ,moral        
judgment3 #da  ,moral laws3 #dc1 #dh1   
#aif1 #bjj1 #bja1 #bbf  ,moral          
obligation3 #ahi1 #aih1 #bjj1 #bji      
,morality3 #ai1 #cd1 #di1 #ej1 #ef1 #fi1
 #gd1 #aei1 #afa1 #afb1 #aha1 #ahf1     
#aia1 #bah1     #bba1 #bbc1 #bbe1 #bdc1 
#bdd  ,mythology3 #c   ,n  ,nature3 #ec 
--,cosmic3 #cg   --,ethical3 #cc1 #cg   
--,laws of3 #gf   --,uniformity of3     
#ajb-ce1 #add-ej1 #aeb1 #afa1 #afe-gg1  
#ahg1 #bjb1 #bae1 #bbj1     #bbf1 #bgb  
,necessity3 #ag1 #ajj-acg1 #afd1 #agh1  
#agi1 #ahb1 #aij1 #aia1 #bdj1 #bdg1     
#bei1     #bfj1 #bfc   --,metaphysical3 
#aab1 #aac1 #aaf1 #abf1 #beg            

--,scientific3 #aab 7see also ,freedom1 
,will7   ,o  ,object 7of desire73 #ef1  
#eh   --7material73 #fa1 #gj1 #gd1 #ha1 
#ajj1 #ajb1 #ajc1 #aga-e1 #ahd-bjc      
,objective truth3 #ce1 #da1 #bjj        
,obligation1 ,moral3 #ab  ,optimism3    
#a-ac1 #ae-ah1 #bj1 #ba1 #cj1 #gd1      
#afd-h1 #ahe-bjc1 #bbc1 #bdg  ,organism1
 ,animal3 #aj1 #aa1 #ab   --,social3    
#aj1 #bff1 #bfg1 #bfh 7see ,society7    
,origin3 #bji1 #bab   ,p  ,perception3  
#fa1 #fb1 #fe 7see ,sensations7         
,permanence3 #fc1 #bjj1 #bhi1 #bia-e    
,personality3 #eb1 #ec1 #ff  ,pessimism3
 #bd-cg1 #ci1 #dc-g1 #gd1 #afd1 #afh1   
#ahg-if1 #bdg1 #bgc  ,philosophy3 #gj1  
#gd1 #ha1 #afc-gj1 #agc1 #agd1 #agg1    
#bbe1 #bgf  ,political economy3 #abd1   
#bgj  ,positive philosophy3 #afe1 #afh  
,physiology3 #ij  ,pre-history3 #g      
,primitive man3 #g  ,progress3 #g1 #i1  
#ab1 #ac1 #ad1 #bb1 #bc1 #be-h1 #cj1    
#gh1 #afd1 #bjc-cg1 #bbb1 #beb1         
#bed1 #bef1 #bgj 7see ,approximation1   
,ideals7  ,psychology3 #hc1 #hf1 #hg1   

#ajj  ,purpose3 #ahj1 #aha1 #ahb1 #aib1 
#aii1 #bji1 #baa1 #bab1 #bbd1 #bbf1     
#bch-gb1 #bhj   --,divine3 #aha1 #bcj1  
#bce1 #bgj   --,semblance of3 #beg1     
#bff1 #bfh   ,r  ,reaction3 #fh         
,reality1 ,the ,real3 #ag1 #bj1 #ce1    
#df-eh1 #fj-ga1 #gb1 #gc1 #gd1 #gg1 #ih1
 #afe1     #aff1 #aga1 #agb1 #agc1 #age1
 #ahd1 #bjj1 #bja1 #bab1 #bad1 #bbc1    
#bbf1 #bdg1 #bie  ,religion3 #af1 #ah1  
#abc1 #adb1 #add1 #adh1 #afa1 #afb1     
#agd1 #aha1 #bah1 #bbc1 #bdb1     #bdc1 
#bdd1 #bgc  ,religious consciousness3   
#eb1 #aif1 #aih1 #aii1 #bjf             
,retrogression3 #bf1 #bg1 #cb1 #bje1    
#bjf1 #bji1 #bai1 #bbe  ,revelation3    
#ic1 #id1 #bjg1 #bac1 #bad1 #bde1 #bdf  
--,progressive1 #agh1 #bjd1 #bjh   ,s   
,science3 the base of optimism1 #ae     
--not religion1 #ah   --is man's notion 
of what happens1 #di   --and reality1   
#ej-b1 #ei1 #fa1 #gb1 #gc   --finds     
reason1 does not make it1 #ec1 #fh1 #fi 
--ideal of1 #ed1 #ee1 #bbj-b   --based  
on experience1 #gj1 #bbc1 #bec          

--purely descriptive1 #ge-hj1 #aib      
--imperfectly descriptive1 #bda         
--mechanical theory of1 #gi-he          
--assumptions of1 #ajc-e1 #afi-hc1 #aif 
--describes sequences and co-existences1
 #aje-h   --and necessity1 #aaj1        
#aac-ah1 #abe1 #abf1 #acb   --and theory
 of design1 #ach-db1 #bfg   --and faith1
 #adc-fb1 #ahe1 #bbc   --and positivism1
 #afe   --is abstract1 #aid-f1 #bdb     
--incomplete as explanation1 #bcb1      
#bch-dj   --laws of1 #dh1 #ajh1 #abd1   
#bdj1 #bda1 #bdb1 #beb                  
,self-determination3 #abh1 #acj1 #aca1  
#acg1 #aga1 #agd1 #agh1 #bah1 #bfa1 #bfd
  ,self-will3 #bbi  ,sensations3 #eg1   
#fa1 #fb1 #fc1 #fd1 #fe1 #ff1 #fh1 #fi1 
#gj1 #bia1 #bib1 #bid 7see              
,perception7  ,sense-phenomena3 #ajb1   
#ajc1 #ajg1 #acd1 #age1 #aih1 #bja      
,seth1 ,professor3 #gh  ,social         
contract3 #bgh  ,society 7an organism73 
#i1 #if1 #bej1 #bef1 #bfe 7see          
,organism7  ,sociology3 #h1 #hc1 #ij1   
#ib1 #if1 #bej1 #bea1 #bfe  ,space3 #hb1

 #he1 #hg1 #id1 #ig1 #ajb 7see ,matter  
and motion7  ,spencer1 ,mr4 ,h43 #i1    
#ei1 #ff1 #gd1 #gg1 #hj1 #id1 #if1 #bje1
 #bdg1 #bfe  ,states of consciousness3  
#eg1 #eh1 #fe1 #ff1 #fg1 #fh1 #fi1 #aff 
7see     ,consciousness7  ,struggle for 
existence3 #aj1 #aa1 #ac1 #bj1 #be1 #bh1
 #bi1 #afj1 #bdi1 #bej1 #bea1     #beg1 
#bgj1 #bgd1 #bgf1 #bgi  ,survival of the
 fittest3 #ac1 #bj1 #bf1 #cb1 #ahe1     
#ahf1 #bjc1 #bcj1 #bca1 #bcb1     #bcf1 
#bcg1 #bea   --of the faithful3 #afj    
,t  ,teleology3 #bje1 #bcf 7see ,causes1
 ,purpose7  ,theology3 #ada1 #adf       
,things3 see ,objects  ,truth3 #dj1 #ej1
 #ed1 #ee1 #ef1 #eg1 #eh1 #bjh1 #bag1   
#bbj 7see also ,ideals7   ,u  ,unfaith3 
#bbe  ,uniformity of the ,divine        
,nature3 #bjb1 #bjf1 #bbi  ,uniformity  
of human nature3 #ajc1 #aje1 #ajg1 #aah1
 #aba1 #bjb1 #bbi1 #bgb  ,uniformity of 
,nature 7see ,nature7   --of necessity3 
#ajg1 #aaa   --of will3 #ajg1 #aaa      
,universal causation3 #ajb1 #ajg1 #aaa1 
#aai1 #abe1 #ace1 #aej 7see ,causation1 

,causes7  ,unknowable1 ,the3 #ah1 #bj-b1
 #ce1 #cf1 #cg1 #dh1 #eg1 #eh1 #fa1 #gj1
 #gb1 #aff1 #bdg  ,unreal1 ,the3 #gj    
,v  ,value3 #bcc1 #bdd   ,w  ,waste3    
#bce  ,will3 #ig-i1 #aaa-cd1 #aeh1 #afa1
 #afb1 #afh1 #agb1 #age1 #ahb1 #ahh1    
#aij1 #aib1     #bja1 #bae-be1 #bee1    
#bfa1 #bfd1 #bfh 7cf4 ,freedom1         
,necessity7  ,will to believe3 #baf1    
#bbb   ,,plymouth ,,william ,,brendon   
,,and ,,son ,,printers         99       
99       99       99       99           
,a ,,catalogue ,,of ,,books             
,,and ,,announcements ,,of              
,,methuen ,,and ,,company               
,,publishers3 ,,london                  
#cf ,,essex ,,street                    
,w4,c4                                  
,,contents                              
,,page    ,,forthcoming ,,books1        
#b    ,,poetry1                         
#ab    ,,belles ,,lettres1              
,,anthologies1 ,,etc4                   
#ab    ,,illustrated ,,and ,,gift       
,,books1                                

#af    ,,history1                       
#ag    ,,biography1                     
#ai    ,,travel1 ,,adventure ,,and      
,,topography1                           
#ba    ,,naval ,,and ,,military1        
#bc    ,,general ,,literature1          
#bd    ,,philosophy1                    
#bf    ,,science1                       
#bg    ,,theology1                      
#bg    ,,fiction1                       
#cb    ,,books ,,for ,,boys ,,and       
,,girls1                                
#db    ,,the ,,peacock ,,library1       
#db    ,,university ,,extension         
,,series1                               
#db    ,,social ,,questions ,,of        
,,to-,,day1                             
#dc    ,,classical ,,translations1      
#dd    ,,educational ,,books1           
#dd   ,,october #aija                   
,,october #aija  ,,messrs4 ,,methuen',s 
,,announcements   ,,belles ,,lettres    
,,dante ,,studies ,,and ,,researches4   
,by ,,paget   ,,toynbee1 ,d4,litt41     
,m4,a4 ,demy #hvo4   #ajs4 #f;d4        

,among the subjects dealt with are      
',dante's ,latin           ,dictionary1'
 ',dante and the ,lancelot ,romance1'   
,dante's references to ,pythagoras1     
,dante's           obligations to       
,alfraganus1 to ,orosius1 to            
,albertus ,magnus2 ,dante's theories as 
to the           spots on the moon1 the 
seven examples of           munificence 
in the ,convivio1 the ,commentary of    
,benvenutoda ,imola on the ,divina      
,commedia1           etc41 etc4         
,methuen's ,standard ,library  ,,the    
,,french ,,revolution4 ,by ,,thomas     
,,carlyle4 ,edited by ,c4 ,r4 ,l4       
,,fletcher1   ,fellow of ,magdalen      
,college1 ,oxford4   ,three ,volumes4   
,crown #hvo4 #fs4 each4          ,this  
edition is magnificently equipped with  
notes           by a scholar who has    
given three years to its                
preparation4  ,,the ,,life ,,and        
,,letters ,,of ,,oliver   ,,cromwell4   
,by ,,thomas ,,carlyle4 ,with an        
,introduction by ,c4 ,h4 ,,firth1       

,m4,a41   and ,notes and ,appendices by 
,mrs4   ,,lomas4 ,three ,volumes4 #fs4  
each4          ,this edition is brought 
up to the standard of           modern  
scholarship by the addition of numerous 
new letters of ,cromwell1 and by the    
correction           of many errors     
which recent research has               
discovered4  ,,critical ,,and           
,,historical ,,essays4 ,by ,,lord       
,,macaulay4 ,edited by ,f4 ,c4          
,,montague1   ,m4,a4 ,three ,volumes4   
,crown #hvo4 #fs4   each4          ,the 
only edition of this book completely    
annotated4   ,little ,biographies       
,fcap4 #hvo4 ,each ,volume1 cloth1 #cs4 
#f;d42 leather1 #ds4 net4  ,messrs4     
,,methuen are publishing a new series   
bearing the above title4 ,each book     
contains the biography of a character   
famous in war1 art1 literature or       
science1 and is written by an           
acknowledged expert4 ,the books are     
charmingly produced and well            
illustrated4 ,they form delightful gift 

books4  ,,the ,,life ,,of ,,john        
,,howard4 ,by ,e4 ,c4 ,s4 ,,gibson1     
,d4,d41 ,vicar of ,leeds4   ,with #ab   
,illustrations4   ,the ,works of        
,shakespeare  ,messrs4 ,,methuen are    
publishing an ,edition of ,shakespeare  
in single ,plays4 ,each play is edited  
with a full ,introduction1 ,textual     
,notes1 and a ,commentary at the foot of
 the page4  ,,king ,,lear4 ,edited by   
,w4 ,j4 ,,craig4 ,demy   #hvo4 #cs4     
#f;d4   ,the ,little ,library      ',the
 volumes are compact in size1 printed on
 thin but good     paper in clear type1 
prettily and at the same time strongly  
bound1 and altogether good to look upon 
and     handle4'--,outlook4  ,pott #hvo4
 ,each ,volume1 cloth1 #as4 #f;d4 net2  
leather1 #bs4 #f;d4 net4  ,messrs4      
,,methuen are producing a series of     
small books under the above title1      
containing some of the famous books in  
,english and other literatures1 in the  
domains of fiction1 poetry1 and belles  
lettres4 ,the series contains several   

volumes of selections in prose and      
verse4  ,the books are edited with the  
most sympathetic and scholarly care4    
,each one contains an ,introduction     
which gives 7#a7 a short biography of   
the author1 7#b7 a critical estimate of 
the book4 ,where they are necessary1    
short notes are added at the foot of the
 page4  ,each book has a portrait or    
frontispiece in photogravure1 and the   
volumes are produced with great care in 
a style uniform with that of ',the      
,library of ,devotion4'  ,,christmas    
,,books4 ,by ,w4 ,m4 ,,thackeray4       
,edited by ,s4 ,,gwynn4  ,,esmond4 ,by  
,w4 ,m4 ,,thackeray4 ,edited by ,s4     
,,gwynn4 ,two volumes4  ,,christmas     
,,books4 ,by ,,charles ,,dickens4       
,edited by ,,george ,,gissing4 ,two     
volumes4  ,,the ,,compleat ,,angler4 ,by
 ,,isaac ,,walton4   ,edited by ,j4     
,,buchan4  ,,the ,,essays ,,of ,,elia2  
,first and ,second   ,series4 ,by       
,,charles ,,lamb4 ,edited by ,e4   ,v4  
,,lucas4  ,,the ,,english ,,poems ,,of  

,,richard ,,crashaw4   ,edited by       
,,edward ,,hutton4  ,a ,,sentimental    
,,journey4 ,by ,,laurence   ,,sterne4   
,edited by ,h4 ,w4 ,,paul4  ,,the       
,,paradiso ,,of ,,dante4 ,translated by 
,h4   ,f4 ,,cary4 ,edited by ,,paget    
,,toynbee4  ,,caliph ,,vathek4 ,by      
,,william ,,beckford4   ,edited by ,e4  
,d4 ,,ross4       4     4     4     4   
4  ,,illustrated ,,books ,,and ,,books  
,,for ,,children  ,,the ,,brothers      
,,dalziel3 being a ,record of   ,fifty  
,years of their ,work1 #ahdj-ahij4      
,with #aej ,illustrations after         
,pictures   by ,lord ,,leighton1        
,p4,r4,a41 ,sir ,j4 ,e4   ,,millais1    
,bart41 ,p4,r4,a41 ,sir ,e4 ,j4         
,,poynter1 ,p4,r4,a41 ,,holman ,,hunt1  
,,dante   ,g4 ,,rossetti1 ,sir ,,john   
,,tenniel1 ,,john   ,,ruskin1 and many  
others4 ,quarto4   #bas4 net4  ,,the    
,,essays ,,of ,,elia4 ,by ,,charles     
,,lamb4   ,with #gj ,illustrations by   
,a4 ,,garth   ,,jones1 and an           
,introduction by ,e4 ,v4   ,,lucas4     

,demy #hvo4 #ajs4 #f;d4          ,this  
is probably the most beautiful edition  
of           ,lamb's ,essays that has   
ever been published4 ,the               
illustrations display the most          
remarkable           sympathy1 insight1 
and skill1 and the                      
introduction is by a critic whose       
knowledge of           ,lamb is         
unrivalled4  ,,the ,,visit ,,to         
,,london4 ,described in verse   by ,e4  
,v4 ,,lucas1 and in coloured   pictures 
by ,f4 ,d4 ,,bedford4 ,small   #dto4    
#fs4          ,this charming book       
describes the introduction of           
a country child to the delights and     
sights of           ,london4 ,it is the 
result of a well-known                  
partnership between author and artist4  
,the ,little ,blue ,books for ,children 
,edited by ,e4 ,v4 ,,lucas ,illustrated4
 ,square ,fcap1 #hvo4 #bs4 #f;d4        
,messrs4 ,,methuen have in preparation a
 series of children's books under the   
above general title4 ,the aim of the    

editor is to get entertaining or        
exciting stories about normal children1 
the moral of which is implied rather    
than expressed4 ,the books will be      
reproduced in a somewhat unusual form1  
which will have a certain charm of its  
own4 ,the first three volumes arranged  
are3  #a4 ,,the ,,castaways ,,of        
,,meadow ,,bank4 ,by ,t4   ,,cobb4  #b4 
,,the ,,beechnut ,,book4 ,by ,,jacob    
,,abbott4   ,edited by ,e4 ,v4 ,,lucas4 
#c4 ,,the ,,air ,,gun3 or1 ,how the     
,mastermans   and ,dobson ,major nearly 
lost their   ,holidays4 ,by ,t4         
,,hilbert4       4     4     4     4    
4  ,,history  ,,cromwell',s ,,army3 ,a  
,history of the   ,english ,soldier     
during the ,civil   ,wars1 the          
,commonwealth1 and the   ,protectorate4 
,by ,c4 ,h4 ,,firth1 ,m4,a4   ,crown    
#hvo4 #gs4 #f;d4          ,an elaborate 
study and description of ,cromwell's    
army by which the victory of the        
,parliament was           secured4 ,the 
',new ,model' is described in minute    

detail1 and the author1 who is one of   
the most           distinguished        
historians of the day1 has made         
great use of unpublished ,,mss4         
,,annals ,,of ,,christ',s ,,hospital4   
,by ,e4 ,h4   ,,pearce1 ,m4,a4 ,with    
numerous   illustrations4 ,demy #hvo4   
#gs4 #f;d4  ,a ,,history ,,of ,,russia  
,,from ,,peter ,,the ,,great   ,,to     
,,alexander ,,ii4 ,by ,w4 ,r4 ,,morfill1
   ,jesus ,college1 ,oxford4 ,crown     
#hvo4 #gs4   #f;d4          ,this       
history1 by the most distinguished      
authority           in ,england1 is     
founded on a study of original          
documents1 and though necessarily brief1
 is the           most comprehensive    
narrative in existence4                 
,considerable attention has been paid to
 the           social and literary      
development of the country1             
and the recent expansion of ,russia in  
,asia4  ,a ,,history ,,of ,,the ,,police
 ,,in ,,england4 ,by   ,captain         
,,melville ,,lee4 ,crown #hvo4 #gs4     

#f;d4          ,this highly interesting 
book is the first history           of  
the police force from its first         
beginning to           its present      
development4 ,written as it is by an    
author of competent historical and legal
           qualifications1 it will be   
indispensable to           every        
magistrate and to all who are indirectly
           interested in the police     
force4  ,a ,,history ,,of ,,english     
,,literature3 ,from   its ,beginning to 
,tennyson4 ,by ,l4   ,,engel4 ,demy     
#hvo4 #gs4 #f;d4  ,a ,,history ,,of     
,,the ,,british ,,in ,,india4 ,by ,a4   
,d4 ,,innes1 ,m4,a4 ,with ,maps and     
,plans4   ,crown #hvo4 #gs4 #f;d4       
4     4     4     4     4  ,,biography  
,,the ,,life ,,of ,,robert ,,louis      
,,stevenson4 ,by   ,,graham ,,balfour4  
,two ,volumes4 ,demy   #hvo4 #bes4 net4 
,this highly interesting biography has  
been           entrusted by ,mr4        
,stevenson's family to his              
cousin1 ,mr4 ,balfour1 and all available

           materials have been placed at
 his disposal4 ,the           book is   
rich in unpublished ,,mss4 and letters1 
diaries of travel1 reminiscences of     
friends1           and a valuable       
fragment of autobiography4 ,it          
also contains a complete bibliography of
 all           ,stevenson's work4 ,this 
biography of one of the           most  
attractive and sympathetic personalities
           in ,english literature should
 possess a most           fascinating   
interest4 ,the book will be uniform     
with ,the ,edinburgh ,edition4  ,,the   
,,life ,,of ,,fran,,ois ,,de ,,fenelon4 
,by   ,,viscount ,,st4 ,,cyres4 ,with #h
 ,portraits4   ,demy #hvo4 #ajs4 #f;d4  
,this biography has engaged the author  
for many           years1 and the book  
is not only the study of an             
interesting personality1 but an         
important           contribution to the 
history of the period4  ,,the           
,,conversations ,,of ,,james            
,,northcote1   ,r4,a4 ,,and ,,james     

,,ward4 ,edited by ,,ernest             
,,fletcher4 ,with many ,portraits4 ,demy
   #hvo4 #ajs4 #f;d4          ,this     
highly interesting1 racy1 and           
stimulating           book1 contains    
hitherto unpublished utterances         
of ,northcote during a period of        
twenty-one           years4 ,there are  
many reminiscences of ,sir              
,joshua ,reynolds1 much advice to young 
painters1           and many references 
to the great artists and           great
 figures of the day4       4     4     4
     4     4  ,,travel1 ,,adventure     
,,and ,,topography  ,,head-,,hunters1   
,,black1 ,,white1 ,,and ,,brown4   ,by  
,a4 ,c4 ,,haddon1 ,sc4,d41 ,f4,r4,s4    
,with   many ,illustrations and a ,map4 
,demy   #hvo4 #aes4          ,a         
narrative of adventure and exploration  
in           ,northern ,borneo4 ,it     
contains much matter of the             
highest scientific interest4  ,a ,,book 
,,of ,,brittany4 ,by ,s4 ,,baring       
,,gould4   ,with numerous               

,illustrations4 ,crown   #hvo4 #fs4     
,uniform in scope and size with ,mr4    
,baring ,gould's           well-known   
books on ,devon1 ,cornwall1 and         
,dartmoor4       4     4     4     4    
4  ,,general ,,literature  ,,women ,,and
 ,,their ,,work4 ,by the ,hon4 ,mrs4    
,,lyttelton4 ,crown #hvo4 #bs4 #f;d4    
,a discussion of the present position of
 women in           view of the various 
occupations and interests               
which are or may be open to them4 ,there
 will be           an introduction      
dealing with the general                
question1 followed by chapters on the   
family1           the household1        
philanthropic work1 professions1        
recreation1 and friendship4  ,,english  
,,villages4 ,by ,p4 ,h4 ,,ditchfield1   
,m4,a41 ,f4,s4,a4 ,illustrated4 ,crown  
#hvo4   #fs4          ,a popular and    
interesting account of the history      
of a typical village1 and of village    
life in           general in ,england4  
,,sporting ,,memories4 ,by ,j4 ,,otho   

,,paget4   ,demy #hvo4 #abs4 #f;d4      
,this volume of reminiscences by a      
well-known           sportsman and      
,master of ,hounds deals chiefly        
with fox-hunting experiences4       4   
4     4     4     4  ,,science          
,,dragons ,,of ,,the ,,air4 ,by ,h4 ,g4 
,,seeley1   ,f4,r4,s41 ,with many       
,illustrations4   ,crown #hvo4 #fs4     
,a popular history of the most          
remarkable flying           animals     
which ever lived4 ,their relations to   
mammals1 birds1 and reptiles1 living and
           extinct1 are shown by an     
original series of                      
illustrations4 ,the scattered remains   
preserved           in ,europe and the  
,united ,states have been put           
together accurately to show the varied  
forms of           the animals4 ,the    
book is a natural history of            
these extinct animals1 which flew by    
means of a           single finger4     
4     4     4     4     4  ,,theology   
,,regnum ,,dei4 ,,the ,,bampton         

,,lectures ,,of   #aija4 ,by ,a4        
,,robertson1 ,d4,d41   ,principal of    
,king's ,college1 ,london4   ,demy #hvo4
 #abs4 #f;d4 net4          ,this book is
 an endeavour to ascertain the          
meaning of the ',kingdom of ,god' in its
 original           prominence in the   
teaching of ,christ4 ,it                
reviews historically the main           
interpretations           of this       
central idea in the successive phases   
of ,christian tradition and life4       
,special           attention is given to
 the sense in which ,st4                
,augustine identified the ,church with  
the           ,kingdom of ,god4 ,the    
later lectures follow out           the 
alternative ideas of the ,church1 and of
 its           relation to civil society
 which the ,middle ,ages           and  
more recent types of ,christian thought 
have           founded upon alternative 
conceptions of the           ,kingdom of
 ,god4  ,,old ,,testament ,,history4 ,by
 ,g4 ,w4 ,,wade1   ,d4,d4 ,with ,maps4  

,crown #hvo4 #fs4          ,this book   
presents a connected account of the     
,hebrew people during the period covered
 by the           ,old ,testament2 and  
has been drawn up from the              
,scripture records in accordance with   
the           methods of historical     
criticism4 ,the text of           the   
,bible has been studied in the light    
thrown           upon it by the best    
modern commentators2 but           the  
reasons for the conclusions stated are  
not           left to be sought for in  
the commentaries1 but           are     
discussed in the course of the          
narrative4           ,much attention has
 been devoted to tracing the            
progress of religion amongst the        
,hebrews1 and           the book1 which 
is furnished with maps1 is              
further adapted to the needs of         
theological           students by the   
addition of geographical notes1         
tables1 and a full index4  ,,the ,,agape
 ,,and ,,the ,,eucharist4 ,by ,j4 ,f4   

,,keating1 ,d4,d4 ,crown #hvo4 #cs4     
#f;d4  ,,the ,,imitation ,,of ,,christ4 
,a ,revised   ,translation1 with an     
,introduction1 by   ,c4 ,,bigg1 ,d4,d41 
,canon of ,christ ,church4   ,with      
,frontispiece4 ,crown #hvo4 #cs4   #f;d4
          ,a new edition1 carefully     
revised and set in large           type1
 of ,dr4 ,bigg's well-known version4    
,oxford ,commentaries  ,general ,editor1
 ,,walter ,,lock1 ,d4,d41 ,warden of    
,keble ,college1 ,dean ,ireland's       
,professor of ,exegesis in the          
,university of ,oxford4  ,,the ,,acts   
,,of ,,the ,,apostles3 ,with            
,introduction and ,notes by ,r4 ,b4     
,,rackham1 ,m4,a4 ,demy #hvo4 #abs4     
#f;d4   ,the ,churchman's ,library      
,general ,editor1 ,j4 ,h4 ,,burn1       
,b4,d41 ,examining ,chaplain to the     
,bishop of ,aberdeen4  ,,the ,,old      
,,testament ,,and ,,the ,,new           
,,scholarship4 ,by ,j4 ,w4 ,,peters1    
,d4,d4   ,crown #hvo4 #fs4              
,,comparative ,,religion4 ,by ,j4 ,a4   

,,maccullock4 ,crown #hvo4  ,,the       
,,church ,,of ,,christ4 ,by ,e4 ,t4     
,,green4   ,crown #hvo4  ,a ,,popular   
,,introduction ,,to ,,the ,,old         
,,testament4 ,edited by ,a4 ,m4         
,,mackay4   ,crown #hvo4   ,the         
,churchman's ,bible  ,general ,editor1  
,j4 ,h4 ,,burn1 ,b4,d4  ,messrs4        
,,methuen are issuing a series of       
expositions upon most of the books of   
the ,bible4 ,the volumes will be        
practical and devotional1 and the text  
of the authorised version is explained  
in sections1 which will correspond as   
far as possible with the ,church        
,lectionary4  ,,isaiah4 ,edited by ,w4  
,e4 ,,barnes1 ,d4,d41   ,fellow of      
,peterhouse1 ,cambridge4 ,two           
,volumes4 #bs4 net each4  ,,the         
,,epistle ,,of ,,st4 ,,paul ,,the       
,,apostle ,,to   ,,the ,,ephesians4     
,edited by ,g4 ,h4   ,,whitaker4 #as4   
#f;d4 net4   ,the ,library of ,devotion 
,pott #hvo1 cloth1 #bs42 leather1 #bs4  
#f;d4 net4      ',this series is        

excellent4'--,,the ,,bishop ,,of        
,,london4     ',very delightful4'--,,the
 ,,bishop ,,of ,,bath ,,and ,,wells4    
',well worth the attention of the       
,clergy4'--,,the ,,bishop ,,of          
,,lichfield4     ',the new ,library of  
,devotion is excellent4'--,,the ,,bishop
 ,,of         ,,peterborough4           
',charming4'--,record4                  
',delightful4'--,church ,bells4  ,,the  
,,thoughts ,,of ,,pascal4 ,edited with  
an   ,introduction and ,notes by ,c4 ,s4
   ,,jerram1 ,m4,a4  ,,on ,,the ,,love  
,,of ,,god4 ,by ,,st4 ,,francis ,,de    
,,sales4 ,edited by ,w4 ,j4             
,,knox-,,little1   ,m4,a4  ,a ,,manual  
,,of ,,consolation ,,from ,,the ,,saints
   ,,and ,,fathers4 ,edited by ,j4 ,h4  
,,burn1   ,b4,d4  ,,the ,,song ,,of     
,,songs4 ,being ,selections from   ,,st4
 ,,bernard4 ,edited by ,b4 ,,blaxland1  
,m4,a4   ,leaders of ,religion  ,edited 
by ,h4 ,c4 ,beeching1 ,m4,a4 ,with      
,portraits1 ,crown #hvo4 #cs4 #f;d4  ,a 
series of short biographies of the most 

prominent leaders of religious life and 
thought of all ages and countries4      
,,bishop ,,butler4 ,by ,w4 ,a4          
,,spooner1 ,m4,a41   ,fellow of ,new    
,college1 ,oxford4       4     4     4  
4     4  ,,educational ,,books          
,,commercial ,,education ,,in ,,theory  
,,and   ,,practice4 ,by ,e4 ,e4         
,,whitfield1 ,m4,a4   ,crown #hvo4 #es4 
,an introduction to ,methuen's          
,commercial ,series           treating  
the question of ,commercial ,education  
fully from both the point of view of the
           teacher and of the parent4   
,,easy ,,greek ,,exercises4 ,by ,c4 ,g4 
,,botting1   ,m4,a4 ,crown #hvo4 #bs4   
,,german ,,vocabularies ,,for           
,,repetition4 ,by   ,,sophie ,,wright4  
,fcap4 #hvo4 #as4 #f;d4  ,,the ,,world  
,,outside ,,the ,,british ,,empire3 ,a  
,commercial ,geography4 ,by ,f4 ,c4     
,,boon4   ,crown #hvo4  ,,junior        
,,examination ,,series4 ,edited by ,a4  
,m4 ,m4 ,,stedman1 ,m4,a4 ,fcap4 #hvo4  
#as4    ,,french ,,examination ,,papers4

 ,by ,f4 ,,jacob1     ,b4,a4    ,,latin 
,,examination ,,papers4 ,by ,c4 ,g4     
,,botting1 ,m4,a4    ,,algebra          
,,examination ,,papers4 ,by ,,austen ,s4
     ,,lester1 ,m4,a4    ,,english      
,,grammar ,,examination ,,papers4 ,by   
,w4 ,,williamson1 ,b4,a4       4     4  
4     4     4  ,,fiction  ,,the         
,,history ,,of ,,sir ,,richard          
,,calmady3 ,a   ,romance4 ,by ,,lucas   
,,malet1 ,author of   ',the ,wages of   
,sin4' ,crown #hvo4 #fs4          ,this 
is the first long and elaborate book by 
,lucas ,malet since ',the ,wages of     
,sin4' ,it is a           romance on    
realistic lines1 and will certainly     
be one of the most important novels of  
the last           ten years4           
,this novel1 the scene of which is laid 
in the           moorland country of the
 northern part of           ,hampshire1 
in ,london1 and in ,naples1 opens in    
the year of grace #ahdb4 ,the action    
covers a           period of about three
 and thirty years2 and           deals  

with the experiences and adventures of  
an           ,english country gentleman 
of an essentially           normal type 
of character1 subjected--owing to       
somewhat distressing antecedent         
circumstances--to very abnormal         
conditions of           life4 ,the book 
is frankly a romance2 but it is         
also frankly a realistic and modern one4
  ,,the ,,serious ,,wooing3 ,a ,heart's 
,history4   ,by ,mrs4 ,,craigie 7,,john 
,,oliver ,,hobbes71   ,author of        
',robert ,orange4' ,crown   #hvo4 #fs4  
,,light ,,freights4 ,by ,w4 ,w4         
,,jacobs1 ,author   of ',many ,cargoes4'
 ,illustrated4 ,crown   #hvo4 #cs4 #f;d4
          ,a volume of stories by ,mr4  
,jacobs uniform in           character  
and appearance with ',many ,cargoes4'   
,,clementina4 ,by ,a4 ,e4 ,w4 ,,mason1  
,author   of ',the ,courtship of        
,morrice   ,buckler1' ',miranda of the  
,balcony1'   etc4 ,illustrated4 ,crown  
#hvo #fs4          ,a spirited romance  
of the ,jacobites somewhat              

after the manner of ',morrice ,buckler4'
 ,the ,old           ,pretender is      
introduced as one of the chief          
characters4  ,a ,,woman ,,alone4 ,by    
,mrs4 ,w4 ,k4 ,,clifford1   ,author of  
',aunt ,anne4' ,crown #hvo4   #cs4 #f;d4
          ,a volume of stories4  ,,the  
,,striking ,,hours4 ,by ,,eden          
,,phillpotts1   ,author of ',children of
 the ,mist1'   ',sons of the ,morning1' 
etc4 ,crown   #hvo4 #fs4          ,the  
annals of a ,devon village1 containing  
much           matter of humorous and   
pathetic interest4  ,,fancy ,,free4 ,by 
,,eden ,,phillpotts1 ,author   of       
',children of the ,mist4'               
,illustrated4 ,crown #hvo4 #fs4         
,a humorous book4 ,uniform with ',the   
,human ,boy4'  ,,tales ,,of ,,dunstable 
,,weir4 ,by ,,gwendoline   ,,keats      
7,,zack74 ,author of ',life is   ,life4'
 ,with ,photogravure ,frontispiece   by 
,e4 ,f4 ,,hartrick4 ,crown #hvo4 #fs4   
,a volume of stories after the style of 
',zack's'           well-known first    

book ',life is ,life4'  ,,angel4 ,by    
,mrs4 ,b4 ,m4 ,,croker4 ,crown   #hvo4  
#fs4  ,,the ,,prophet ,,of ,,berkeley   
,,square4 ,by   ,,robert ,,hichens1     
,author of ',flames1'   ',tongues of    
,conscience1' etc4 ,crown   #hvo4 #fs4  
,a new long novel4  ,,the ,,alien4 ,by  
,f4 ,f4 ,,montresor1 ,author   of ',into
 the ,highways and ,hedges4'   ,crown   
#hvo4 #fs4  ,,the ,,embarrassing        
,,orphan4 ,by ,w4 ,e4   ,,norris4       
,illustrated4 ,crown #hvo4 #fs4  ,,royal
 ,,georgie4 ,by ,s4 ,,baring ,,gould1   
,author of ',mehalah4' ,with eight      
,illustrations by ,d4 ,,murray ,,smith4 
,crown #hvo4 #fs4  ,,fortune',s         
,,darling4 ,by ,,walter ,,raymond1      
,author of ',love and ,quiet ,life4'    
,crown #hvo4 #fs4  ,,the ,,million4 ,by 
,,dorothea ,,gerard1 ,author   of ',lady
 ,baby4' ,crown #hvo4 #fs4  ,,from ,,the
 ,,land ,,of ,,the ,,shamrock4 ,by      
,,jane   ,,barlow1 ,author of ',irish   
,idylls4'   ,crown #hvo4 #fs4  ,,the    
,,wooing ,,of ,,sheila4 ,by ,,grace     

,,rhys4   ,crown #hvo4 #fs4             
,,rickerby',s ,,folly4 ,by ,,tom        
,,gallon1 ,author   of ',kiddy4' ,crown 
#hvo4 #fs4  ,a ,,great ,,lady4 ,by      
,,adeline ,,sergeant1   ,author of ',the
 ,story of a ,penitent   ,soul4' ,crown 
#hvo4 #fs4  ,,mary ,,hamilton4 ,by      
,,lord ,,ernest ,,hamilton4   ,crown    
#hvo4 #fs4  ,,master ,,of ,,men4 ,by ,e4
 ,,phillips ,,oppenheim4   ,crown #hvo4 
#fs4  ,,both ,,sides ,,of ,,the ,,veil4 
,by ,,richard   ,,marsh1 ,author of     
',the ,seen and the   ,unseen4' ,crown  
#hvo4 #fs4  ,a ,,gallant ,,quaker4 ,by  
,mrs4 ,,roberton4   ,illustrated by ,h4 
,f4 ,,buckland4 ,crown   #hvo4 #fs4     
,,the ,,thirteen ,,evenings4 ,by        
,,george   ,,bartram1 ,author of ',the  
,people of   ,clopton4' ,crown #hvo4    
#fs4  ,,the ,,skirts ,,of ,,happy       
,,chance4 ,by ,h4 ,b4   ,,marriott      
,,watson4 ,illustrated4 ,crown   #hvo4  
#fs4  ,a ,,fool',s ,,year4 ,by ,e4 ,h4  
,,cooper1 ,author   of ',mr4 ,blake of  
,newmarket4' ,crown   #hvo4 #fs4        

,this book1 like most of ,mr4 ,cooper's 
novels1 is           chiefly concerned  
with sport and racing4  ,,the ,,year    
,,one3 ,a ,page of the ,french          
,revolution4 ,by ,j4 ,,bloundelle       
,,burton1   ,author of ',the ,clash of  
,arms4'   ,illustrated4 ,crown #hvo4    
#fs4  ,,the ,,devastators4 ,by ,,ada    
,,cambridge1   ,author of ',path and    
,goal4' ,crown #hvo4   #fs4  ,,the      
,,fortune ,,of ,,christina ,m',,nab4 ,by
 ,s4   ,,macnaughton4 ,crown #hvo4 #fs4 
,,john ,,topp3 ,pirate4 ,by ,,weatherby 
,,chesney4   ,crown #hvo4 #fs4   ,the   
,novelist  ,messrs4 ,,methuen are       
issuing under the above general title a 
,monthly ,series of ,novels by popular  
authors at the price of ,sixpence4 ,each
 ,number is as long as the average ,six 
,shilling ,novel4  ,,xxiii4 ,,the       
,,human ,,boy4                          
,,eden ,,phillpotts4   ,,xxiv4 ,,the    
,,chronicles ,,of ,,count ,,antonio4    
,,anthony ,,hope4    ,,xxv4 ,,by        
,,stroke ,,of ,,sword4                  

,,andrew ,,balfour4   ,,xxvi4 ,,kitty   
,,alone4                       ,s4      
,,baring ,,gould4                       
,october4   ,methuen's ,sixpenny        
,library  ,a ,new ,series of ,copyright 
,books4  ,,the ,,conquest ,,of ,,london4
    ,,dorothea ,,gerard4  ,a ,,voyage   
,,of ,,consolation4   ,,sara ,j4        
,,duncan4  ,,the ,,mutable ,,many4      
,,robert ,,barr4                        
,a ,,catalogue ,,of                     
,,messrs4 ,,methuen',s                  
,,publications     ,,poetry  ,rudyard   
,kipling4 ,,barrack-,,room   ,,ballads4 
,by ,,rudyard ,,kipling4 #fhth          
,thousand4 ,crown #hvo4 #fs4 ,leather1  
#fs4   net4          ',mr4 ,kipling's   
verse is strong1 vivid1 full of         
character4444 ,unmistakeable genius     
rings in           every line4'--,times4
          ',the ballads teem with       
imagination1 they palpitate             
with emotion4 ,we read them with        
laughter and           tears2 the metres
 throb in our pulses1 the               

cunningly ordered words tingle with     
life2 and if           this be not      
poetry1 what is8'--,pall ,mall          
,gazette4  ,rudyard ,kipling4 ,,the     
,,seven ,,seas4 ,by   ,,rudyard         
,,kipling4 #egth ,thousand4 ,cr4   #hvo4
 ,buckram1 gilt top4 #fs4 ,leather1     
#fs4 net4          ',the ,empire has    
found a singer2 it is no                
depreciation of the songs to say that   
statesmen           may have1 one way or
 other1 to take account of              
them4'--,manchester ,guardian4          
',animated through and through with     
indubitable           genius4'--,daily  
,telegraph4  ,q4 ,,poems ,,and          
,,ballads4 ,by ,q4   ,crown #hvo4 #cs4  
#f;d4  ,q4 ,,green ,,bays3 ,verses and  
,parodies4   ,by ,q4 ,second ,edition4  
,crown #hvo4   #cs4 #f;d4  ,h4 ,ibsen4  
,,brand4 ,a ,drama by ,,henrik          
,,ibsen4 ,translated by ,,william       
,,wilson4   ,third ,edition4 ,crown     
#hvo4 #cs4 #f;d4  ,a4 ,d4 ,godley4      
,,lyra ,,frivola4 ,by ,a4 ,d4           

,,godley1 ,m4,a41 ,fellow of ,magdalen  
,college1 ,oxford4 ,third ,edition4     
,pott   #hvo4 #bs4 #f;d4                
',combines a pretty wit with remarkably 
neat           versification4444 ,every 
one will wish there was           more  
of it4'--,times4  ,a4 ,d4 ,godley4      
,,verses ,,to ,,order4 ,by ,a4   ,d4    
,,godley4 ,crown #hvo4 #bs4 #f;d4 net4  
,j4 ,g4 ,cordery4 ,,the ,,odyssey ,,of  
,,homer4 ,a   ,translation by ,j4 ,g4   
,,cordery4 ,crown   #hvo4 #gs4 #f;d4    
,herbert ,trench4 ,,deirdre ,,wed3 and  
,other   ,poems4 ,by ,,herbert ,,trench4
 ,crown #hvo4   #es4  ,edgar ,wallace4  
,,writ ,,in ,,barracks4 ,by   ,,edgar   
,,wallace4 ,crown #hvo4 #cs4 #f;d4      
,,belles ,,lettres1 ,,anthologies1      
,,etc4   ,r4 ,l4 ,stevenson4 ,,vailima  
,,letters4 ,by   ,,robert ,,louis       
,,stevenson4 ,with an   ,etched         
,portrait by ,,william ,,strang4        
,third ,edition4 ,crown #hvo4 ,buckram4 
#fs4          ',a fascinating           
book4'--,standard4          ',unique in 

,literature4'--,daily ,chronicle4  ,g4  
,wyndham4 ,,the ,,poems ,,of ,,william  
,,shakespeare4 ,edited with an          
,introduction and ,notes by ,,george    
,,wyndham1 ,m4,p4 ,demy #hvo4 ,buckram1 
gilt top4 #ajs4 #f;d4          ,this    
edition contains the ',venus1'          
',lucrece1' and           ,sonnets1 and 
is prefaced with an elaborate           
introduction of over #adj pp4           
',we have no hesitation in describing   
,mr4 ,george           ,wyndham's       
introduction as a masterly piece of     
criticism1 and all who love our         
,elizabethan           literature will  
find a very garden of delight in        
it4'--,spectator4  ,edward ,fitz,gerald4
 ,,the ,,rubaiyat ,,of   ,,omar         
,,khayyam4 ,translated by ,,edward      
,,fitzgerald4 ,with a ,commentary by ,h4
   ,m4 ,,batson1 and a ,biography of    
,omar by   ,e4 ,d4 ,,ross4 #fs4 ,also an
 ,edition on   large paper limited to   
#ej copies4          ',one of the most  
desirable of the many reprints          

of ,omar4'--,glasgow ,herald4  ,w4 ,e4  
,henley4 ,,english ,,lyrics4   ,selected
 and ,edited by ,w4 ,e4 ,,henley4       
,crown #hvo4 ,gilt top4 #cs4 #f;d4      
',it is a body of choice and lovely     
poetry4'--,birmingham ,gazette4  ,henley
 and ,whibley4 ,a ,,book ,,of ,,english 
,,prose4 ,collected by ,w4 ,e4 ,,henley 
and   ,,charles ,,whibley4 ,crown #hvo4 
,buckram1   gilt top4 #fs4  ,h4 ,c4     
,beeching4 ,,lyra ,,sacra3 ,an          
,anthology of ,sacred ,verse4 ,edited by
   ,h4 ,c4 ,,beeching1 ,m4,a4 ,crown    
#hvo4   ,buckram4 #fs4          ',a     
charming selection1 which maintains a   
lofty           standard of             
excellence4'--,times4  ,q4 ,,the        
,,golden ,,pomp4 ,a ,procession of      
,english ,lyrics4 ,arranged by ,a4 ,t4  
,,quiller ,,couch4 ,crown #hvo4         
,buckram4   #fs4  ,w4 ,b4 ,yeats4 ,,an  
,,anthology ,,of ,,irish   ,,verse4     
,edited by ,w4 ,b4 ,,yeats4 ,revised    
and ,enlarged ,edition4 ,crown #hvo4    
#cs4   #f;d4  ,w4 ,m4 ,dixon4 ,a        

,,primer ,,of ,,tennyson4 ,by   ,w4 ,m4 
,,dixon1 ,m4,a4 ,cr4 #hvo4 #bs4 #f;d4   
',much sound and well-expressed         
criticism4 ,the           bibliography  
is a boon4'--,speaker4  ,w4 ,a4         
,craigie4 ,a ,,primer ,,of ,,burns4 ,by 
,w4 ,a4 ,,craigie4 ,crown #hvo4 #bs4    
#f;d4          ',a valuable addition to 
the literature of the                   
poet4'--,times4  ,g4 ,w4 ,steevens4     
,,monologues ,,of ,,the   ,,dead4 ,by   
,g4 ,w4 ,,steevens4 ,foolscap   #hvo4   
#cs4 #f;d4  ,l4 ,magnus4 ,a ,,primer    
,,of ,,wordsworth4 ,by   ,,laurie       
,,magnus4 ,crown #hvo4 #bs4 #f;d4       
',a valuable contribution to            
,wordsworthian                          
literature4'--,literature4  ,sterne4    
,,the ,,life ,,and ,,opinions ,,of      
,,tristram ,,shandy4 ,by ,,lawrence     
,,sterne4   ,with an ,introduction by   
,,charles   ,,whibley1 and a ,portrait4 
#b vols4   #gs4  ,congreve4 ,,the       
,,comedies ,,of ,,william   ,,congreve4 
,with an ,introduction by ,g4   ,s4     

,,street1 and a ,portrait4 #b vols4     
#gs4  ,morier4 ,,the ,,adventures ,,of  
,,hajji ,,baba   ,,of ,,ispahan4 ,by    
,,james ,,morier4 ,with an              
,introduction by ,e4 ,g4 ,,browne1      
,m4,a4 and   a ,portrait4 #b vols4 #gs4 
,walton4 ,,the ,,lives ,,of ,,donne1    
,,wotton1   ,,hooker1 ,,herbert ,,and   
,,sanderson4 ,by   ,,izaak ,,walton4    
,with an ,introduction by   ,,vernon    
,,blackburn1 and a ,portrait4 #cs4      
#f;d4  ,johnson4 ,,the ,,lives ,,of     
,,the ,,english   ,,poets4 ,by ,,samuel 
,,johnson1 ,,ll4,d4 ,with   an          
,introduction by ,j4 ,h4 ,,millar1 and a
   ,portrait4 #c vols4 #ajs4 #f;d4      
,burns4 ,,the ,,poems ,,of ,,robert     
,,burns4   ,edited by ,,andrew ,,lang   
and ,w4 ,a4   ,,craigie4 ,with          
,portrait4 ,second   ,edition4 ,demy    
#hvo1 gilt top4 #fs4  ,f4 ,langbridge4  
,,ballads ,,of ,,the ,,brave2   ,poems  
of ,chivalry1 ,enterprise1   ,courage1  
and ,constancy4 ,edited by ,rev4   ,f4  
,,langbridge4 ,second ,edition4 ,cr4    

#hvo4 #cs4 #f;d4 ,school ,edition1 #bs4 
#f;d4          ',the book is full of    
splendid things4'--,world4   ,methuen's 
,standard ,library  ,gibbon4 ,,memoirs  
,,of ,,my ,,life ,,and   ,,writings4 ,by
 ,,edward ,,gibbon4 ,edited1   with an  
,introduction and ,notes1 by ,g4        
,,birkbeck ,,hill1 ,,ll4,d4 ,crown #hvo4
 #fs4          ',an admirable edition of
 one of the most           interesting  
personal records of a literary          
life4 ,its notes and its numerous       
appendices are           a repertory of 
almost all that can be known            
about ,gibbon4'--,manchester ,guardian4 
,gibbon4 ,,the ,,decline ,,and ,,fall   
,,of ,,the   ,,roman ,,empire4 ,by      
,,edward ,,gibbon4 ,a ,new   ,edition1  
,edited with ,notes1   ,appendices1 and 
,maps1 by ,j4 ,b4 ,,bury1   ,,ll4,d41   
,fellow of ,trinity ,college1   ,dublin4
 ,in ,seven ,volumes1 ,demy #hvo4       
,gilt top4 #hs4 #f;d4 each4 ,also ,cr4  
#hvo4   #fs4 each4          ',at last   
there is an adequate modern edition of  

,gibbon4444 ,the best edition the       
nineteenth           century could      
produce4'--,manchester ,guardian4       
',a great piece of editing4'--,academy4 
,gilbert ,white4 ,,the ,,natural        
,,history ,,of   ,,selborne4 ,by        
,,gilbert ,,white4 ,edited by   ,l4 ,c4 
,,miall1 ,f4,r4,s41 assisted by ,w4     
,,warde ,,fowler1 ,m4,a4 ,crown #hvo4   
#fs4  ,c4 ,g4 ,crump4 ,,the ,,history   
,,of ,,the ,,life   ,,of ,,thomas       
,,ellwood4 ,edited by ,c4 ,g4   ,,crump1
 ,m4,a4 ,crown #hvo4 #fs4          ,this
 edition is the only one which contains 
the           complete book as          
originally published4 ,it               
contains a long ,introduction and many  
,footnotes4  ,dante4 ,,la ,,commedia    
,,di ,,dante   ,,alighieri4 ,the        
,italian ,text edited by   ,,paget      
,,toynbee1 ,m4,a4 ,demy #hvo4 ,gilt     
top4 #hs4 #f;d4 ,also ,crown #hvo4 #fs4 
,tennyson4 ,,the ,,early ,,poems ,,of   
,,alfred1   ,,lord ,,tennyson4 ,edited1 
with ,notes and   an ,introduction by   

,j4 ,,churton ,,collins1   ,m4,a4 ,crown
 #hvo4 #fs4          ,an elaborate      
edition of the celebrated volume        
which was published in its final and    
definitive           form in #ahec4     
,this edition contains a long           
,introduction and copious ,notes1       
textual and           explanatory4 ,it  
also contains in an ,appendix           
all the ,poems which ,tennyson          
afterwards           omitted4  ,jonathan
 ,swift4 ,,the ,,journal ,,to           
,,stella4 ,by ,,jonathan ,,swift4       
,edited by   ,g4 ,a4 ,,aitken4 ,crown   
#hvo4 #fs4  ,chesterfield4 ,,the        
,,letters ,,of ,,lord   ,,chesterfield  
,,to ,,his ,,son4 ,edited1 with   an    
,introduction by ,c4 ,,strachey1 and    
,notes by ,a4 ,,calthrop4 ,two ,volumes4
   ,crown #hvo4 #fs4 each4   ,the ,works
 of ,shakespeare  ,general ,editor1     
,,edward ,,dowden1 ,litt4,d4  ,messrs4  
,,methuen have in preparation an        
,edition of ,shakespeare in single      
,plays4 ,each play will be edited with a

 full ,introduction1 ,textual ,notes1   
and a ,commentary at the foot of the    
page4  ,the first volumes are3          
,,hamlet4 ,edited by ,,edward ,,dowden4 
,demy   #hvo4 #cs4 #f;d4                
',fully up to the level of recent       
scholarship1           both ,english and
 ,german4'--,academy4  ,,romeo ,,and    
,,juliet4 ,edited by ,,edward           
,,dowden1 ,litt4,d4 ,demy #hvo4 #cs4    
#f;d4          ',no edition of          
,shakespeare is likely to prove         
more attractive and satisfactory than   
this one4           ,it is beautifully  
printed and paged and                   
handsomely and simply bound4'--,st4     
,james's           ,gazette4   ,the     
,novels of ,charles ,dickens  ,crown    
#hvo4 ,each ,volume1 cloth #cs4 net2    
leather #ds4 #f;d4 net4 ,with           
,introductions by ,mr4 ,,george         
,,gissing1 ,notes by ,mr4 ,f4 ,g4       
,,kitton1 and ,topographical            
,illustrations4  ,,the ,,pickwick       
,,papers4 ,with ,illustrations   by ,e4 

,h4 ,,new4 ,two ,volumes4          ',as 
pleasant a copy as any one could desire4
 ,the           notes add much to the   
value of the edition1 and           ,mr4
 ,new's illustrations are also          
historical4           ,the volumes      
promise well for the success of the     
edition4'--,scotsman4  ,,nicholas       
,,nickleby4 ,with ,illustrations   by   
,r4 ,j4 ,,williams4 ,two ,volumes4      
,,bleak ,,house4 ,with ,illustrations by
   ,,beatrice ,,alcock4 ,two ,volumes4  
,,oliver ,,twist4 ,with ,illustrations  
by ,g4   ,h4 ,,new4  ,,the ,,old        
,,curiosity ,,shop4 ,with               
,illustrations by ,g4 ,m4 ,,brimelow4   
,two   ,volumes4  ,,barnaby ,,rudge4    
,with ,illustrations by   ,,beatrice    
,,alcock4 ,two ,volumes4   ,little      
,biographies  ,fcap4 #hvo4 ,each volume1
 cloth1 #cs4 #f;d4  ,,the ,,life ,,of   
,,dante ,,alighieri4 ,by ,,paget        
,,toynbee4 ,with #ab ,illustrations4    
,second ,edition4           ',this      
excellent little volume is a clear1     

compact1 and convenient summary of the  
whole           subject4'--,academy4    
,,the ,,life ,,of ,,savonarola4 ,by ,e4 
,l4 ,s4   ,,horsburgh1 ,m4,a4 ,with     
,portraits and   ,illustrations4   ,the 
,little ,library  ,with ,introductions1 
,notes1 and ,photogravure               
,frontispieces4 ,pott #hvo4 ,each       
,volume1 cloth #as4 #f;d4 net1 leather  
#bs4 #f;d4 net4      ',altogether good  
to look upon1 and to handle4'--,outlook4
     ',in printing1 binding1 lightness1 
etc41 this is a perfect                 
series4'--,pilot4     ',it is difficult 
to conceive more attractive             
volumes4'--,st4         ,james's        
,gazette4     ',very delicious little   
books4'--,literature4     ',delightful  
editions4'--,record4     ',exceedingly  
tastefully produced4'--,morning ,leader4
  ,,vanity ,,fair4 ,by ,w4 ,m4          
,,thackeray4 ,with   an ,introduction by
 ,s4 ,,gwynn4 ,three   ,volumes4  ,,the 
,,princess4 ,by ,,alfred1 ,,lord        
,,tennyson4   ,edited by ,,elizabeth    

,,wordsworth4  ,,in ,,memoriam4 ,by     
,,alfred1 ,,lord ,,tennyson4   ,edited1 
with an ,introduction and   ,notes1 by  
,h4 ,c4 ,,beeching1 ,m4,a4  ,,the       
,,early ,,poems ,,of ,,alfred1 ,,lord   
,,tennyson4 ,edited by ,j4 ,c4          
,,collins1   ,m4,a4  ,,maud4 ,by        
,,alfred1 ,,lord ,,tennyson4 ,edited    
by ,,elizabeth ,,wordsworth4  ,a        
,,little ,,book ,,of ,,english ,,lyrics4
 ,with   ,notes4  ,,eothen4 ,by ,a4 ,w4 
,,kinglake4 ,with an   ,introduction and
 ,notes4  ,,cranford4 ,by ,mrs4         
,,gaskell4 ,edited by ,e4   ,v4 ,,lucas4
  ,,the ,,inferno ,,of ,,dante4         
,translated by ,h4   ,f4 ,,cary4 ,edited
 by ,,paget ,,toynbee4  ,,the           
,,purgatorio ,,of ,,dante4 ,translated  
by   ,h4 ,f4 ,,cary4 ,edited by ,,paget 
,,toynbee1   ,m4,a4  ,,john ,,halifax1  
,,gentleman4 ,by ,mrs4 ,,craik4         
,edited by ,,annie ,,matheson4 ,two     
,volumes4  ,a ,,little ,,book ,,of      
,,scottish ,,verse4   ,arranged and     
edited by ,t4 ,f4   ,,henderson4  ,a    

,,little ,,book ,,of ,,english ,,prose4 
,arranged   and edited by ,mrs4 ,p4 ,a4 
,,barnett4  ,,selections ,,from         
,,wordsworth4 ,edited by   ,,nowell ,c4 
,,smith1 ,fellow of ,new   ,college1    
,oxford4  ,,selections ,,from ,,william 
,,blake4 ,edited by   ,m4 ,,perugini4   
,,pride ,,and ,,prejudice4 ,by ,,jane   
,,austen4   ,edited by ,e4 ,v4 ,,lucas4 
,two ,volumes4  ,,pendennis4 ,by ,w4 ,m4
 ,,thackeray4 ,edited by   ,s4 ,,gwynn4 
,three ,volumes4  ,,lavengro4 ,by       
,,george ,,borrow4 ,edited by ,f4       
,,hindes ,,groome4 ,two ,volumes4   ,the
 ,little ,guides  ,pott #hvo1 cloth     
#cs42 leather1 #cs4 #f;d4 net4  ,,oxford
 ,,and ,,its ,,colleges4 ,by ,j4        
,,wells1   ,m4,a41 ,fellow and ,tutor of
 ,wadham   ,college4 ,illustrated by ,e4
 ,h4 ,,new4   ,fourth ,edition4         
',an admirable and accurate little      
treatise1           attractively        
illustrated4'--,world4  ,,cambridge     
,,and ,,its ,,colleges4 ,by ,a4         
,,hamilton ,,thompson4 ,illustrated by  

,e4   ,h4 ,,new4          ',it is       
brightly written and learned1 and is    
just           such a book as a cultured
 visitor           needs4'--,scotsman4  
,,the ,,malvern ,,country4 ,by ,b4 ,c4  
,a4   ,,windle1 ,d4,sc41 ,f4,r4,s4      
,illustrated by   ,e4 ,h4 ,,new4        
,,shakespeare',s ,,country4 ,by ,b4 ,c4 
,a4   ,,windle1 ,f4,r4,s41 ,m4,a4       
,illustrated by ,e4   ,h4 ,,new4 ,second
 ,edition4          ',one of the most   
charming guide books4 ,both for         
the library and as a travelling         
companion the           book is equally 
choice and                              
serviceable4'--,academy4  ,,sussex4 ,by 
,f4 ,g4 ,,brabant1 ,m4,a4   ,illustrated
 by ,e4 ,h4 ,,new4          ',a charming
 little book2 as full of sound          
information as it is practical in       
conception4'--,athenum4                 
',accurate1 complete1 and agreeably     
written4'--,literature4  ,,westminster  
,,abbey4 ,by ,g4 ,e4 ,,troutbeck4       
,illustrated by ,f4 ,d4 ,,bedford4      

',a delightful miniature                
hand-book4'--,glasgow           ,herald4
          ',in comeliness1 and perhaps  
in completeness1 this           work    
must take the first place4'--,academy4  
',a really first-rate                   
guide-book4'--,literature4              
,,illustrated ,,and ,,gift ,,books      
,tennyson4 ,,the ,,early ,,poems ,,of   
,,alfred1   ,,lord ,,tennyson4 ,edited1 
with ,notes and   an ,introduction by   
,j4 ,,churton   ,,collins1 ,m4,a4 ,with 
#aj ,illustrations   in ,photogravure by
 ,w4 ,e4 ,f4 ,,britten4   ,demy #hvo4   
#ajs4 #f;d4  ,gelett ,burgess4 ,,goops  
,,and ,,how ,,to ,,be   ,,them4 ,by     
,,gelett ,,burgess4 ,with numerous      
,illustrations4 ,small #dto4 #fs4       
,gelett ,burgess4 ,,the ,,lively ,,city 
,,of   ,,ligg4 ,by ,,gelett ,,burgess4  
,with #ec   ,illustrations1 #h of which 
are   coloured4 ,small #dto4 #fs4  ,phil
 ,may4 ,,the ,,phil ,,may ,,album4 #dto4
   #fs4          ',there is a laugh in  
each drawing4'--,standard4  ,a4 ,h4     

,milne4 ,,ulysses2 ,,or1 ,,de           
,,rougemont ,,of ,,troy4 ,described and 
depicted by ,a4 ,h4 ,,milne4 ,small     
quarto4 #cs4 #f;d4          ',clever1   
droll1 smart4'--,guardian4  ,edmund     
,selous4 ,,tommy ,,smith',s ,,animals4  
,by ,,edmund ,,selous4 ,illustrated by  
,g4   ,w4 ,,ord4 ,fcap4 #hvo4 #bs4 #f;d4
          ,a little book designed to    
teach children respect           and    
reverence for animals4          ',a     
quaint1 fascinating little book3 a      
nursery           classic4'--,athenum4  
,s4 ,baring ,gould4 ,,the ,,crock ,,of  
,,gold4   ,fairy ,stories told by ,s4   
,,baring   ,,gould4 ,crown #hvo4 #fs4   
',twelve delightful fairy               
tales4'--,punch4  ,m4 ,l4 ,gwynn4 ,a    
,,birthday ,,book4   ,arranged and      
,edited by ,m4 ,l4 ,,gwynn4   ,royal    
#hvo4 #abs4          ,this is a         
birthday-book of exceptional dignity1   
and the extracts have been chosen with  
particular care4  ,john ,bunyan4 ,,the  
,,pilgrim',s ,,progress4   ,by ,,john   

,,bunyan4 ,edited1 with an              
,introduction1 by ,c4 ,h4 ,,firth1      
,m4,a4   ,with #ci ,illustrations by ,r4
 ,,anning   ,,bell4 ,crown #hvo4 #fs4   
',the best ,pilgrim's                   
,progress4'--,educational               
,times4  ,f4 ,d4 ,bedford4 ,,nursery    
,,rhymes4 ,with   many ,coloured        
,pictures by ,f4 ,d4   ,,bedford4 ,super
 ,royal #hvo4 #bs4 #f;d4  ,s4 ,baring   
,gould4 ,a ,,book ,,of ,,fairy ,,tales  
retold by ,s4 ,,baring ,,gould4 ,with   
numerous ,illustrations and ,initial    
,letters by ,,arthur ,j4 ,,gaskin4      
,second   ,edition4 ,cr4 #hvo4 ,buckram4
 #fs4  ,s4 ,baring ,gould4 ,,old        
,,english ,,fairy   ,,tales4 ,collected 
and edited by ,s4   ,,baring ,,gould4   
,with ,numerous   ,illustrations by ,f4 
,d4 ,,bedford4   ,second ,edition4 ,cr4 
#hvo4 ,buckram4   #fs4          ',a     
charming volume4'--,guardian4  ,s4      
,baring ,gould4 ,a ,,book ,,of ,,nursery
   ,,songs ,,and ,,rhymes4 ,edited by   
,s4 ,,baring   ,,gould1 and ,illustrated

 by the   ,birmingham ,art ,school4     
,buckram1 gilt   top4 ,crown #hvo4 #fs4 
,h4 ,c4 ,beeching4 ,a ,,book ,,of       
,,christmas   ,,verse4 ,edited by ,h4   
,c4 ,,beeching1 ,m4,a41   and           
,illustrated by ,,walter ,,crane4 ,cr4  
#hvo4 gilt top4 #cs4 #f;d4     ,,history
   ,flinders ,petrie4 ,a ,,history ,,of 
,,egypt1   ,,from ,,the ,,earliest      
,,times ,,to ,,the   ,,present ,,day4   
,edited by ,w4 ,m4 ,,flinders           
,,petrie1 ,d4,c4,l41 ,,ll4,d41          
,professor of   ,egyptology at          
,university ,college4   ,fully          
,illustrated4 ,in ,six ,volumes4   ,cr4 
#hvo4 #fs4 each4      ,,vol4 ,i4        
,,prehistoric ,,times ,,to ,,xvith      
,,dynasty4 ,w4 ,m4 ,f4       ,petrie4   
,fourth ,edition4      ,,vol4 ,,ii4     
,,the ,,xviith ,,and ,,xviiith          
,,dynasties4 ,w4 ,m4 ,f4       ,petrie4 
,third ,edition4      ,,vol4 ,,iv4 ,,the
 ,,egypt ,,of ,,the ,,ptolemies4 ,j4 ,p4
 ,mahaffy4      ,,vol4 ,v4 ,,roman      
,,egypt4 ,j4 ,g4 ,milne4      ,,vol4    

,,vi4 ,,egypt ,,in ,,the ,,middle       
,,ages4 ,,stanley ,,lane-,,poole4       
',a history written in the spirit of    
scientific           precision so       
worthily represented by ,dr4 ,petrie    
and his school cannot but promote sound 
and           accurate study1 and supply
 a vacant place in           the        
,english literature of                  
,egyptology4'--,times4  ,flinders       
,petrie4 ,,religion ,,and   ,,conscience
 ,,in ,,ancient ,,egypt4 ,by ,w4 ,m4    
,,flinders ,,petrie1 ,d4,c4,l41 ,,ll4,d4
 ,fully   ,illustrated4 ,crown #hvo4    
#bs4 #f;d4          ',the lectures will 
afford a fund of valuable               
information for students of ancient     
ethics4'--,manchester ,guardian4        
,flinders ,petrie4 ,,syria ,,and        
,,egypt1   ,,from ,,the ,,tell ,,el     
,,amarna ,,tablets4 ,by   ,w4 ,m4       
,,flinders ,,petrie1 ,d4,c4,l41 ,,ll4,d4
   ,crown #hvo4 #bs4 #f;d4          ',a 
marvellous record4 ,the addition made to
 our           knowledge is nothing     

short of           amazing4'--,times4   
,flinders ,petrie4 ,,egyptian ,,tales4  
,edited by ,w4 ,m4 ,,flinders ,,petrie4 
,illustrated by ,,tristram ,,ellis4 ,in 
,two ,volumes4 ,cr4 #hvo4 #cs4 #f;d4    
each4          ',invaluable as a picture
 of life in ,palestine and              
,egypt4'--,daily ,news4  ,flinders      
,petrie4 ,,egyptian ,,decorative        
,,art4 ,by ,w4 ,m4 ,,flinders ,,petrie4 
,with   #abj ,illustrations4 ,cr4 #hvo4 
#cs4 #f;d4          ',in these lectures 
he displays rare skill in               
elucidating the development of          
decorative art           in             
,egypt4'--,times4  ,c4 ,w4 ,oman4 ,a    
,,history ,,of ,,the ,,art ,,of   ,,war4
 ,vol4 ,,ii43 ,the ,middle ,ages1 from  
the ,fourth to the ,fourteenth ,century4
   ,by ,c4 ,w4 ,,oman1 ,m4,a41 ,fellow  
of ,all   ,souls'1 ,oxford4             
,illustrated4 ,demy   #hvo4 #bas4       
',the whole art of war in its historic  
evolution           has never been      
treated on such an ample and            

comprehensive scale1 and we question if 
any           recent contribution to the
 exact history of the           world   
has possessed more enduring             
value4'--,daily ,chronicle4  ,s4 ,baring
 ,gould4 ,,the ,,tragedy ,,of ,,the     
,c,,sars4 ,with numerous ,illustrations 
from ,busts1 ,gems1 ,cameos1 etc4 ,by   
,s4   ,,baring ,,gould4 ,fifth ,edition4
 ,royal   #hvo4 #aes4           ',a most
 splendid and fascinating book on a     
subject of undying interest4 ,the great 
feature           of the book is the use
 the author has made of           the   
existing portraits of the ,caesars and  
the           admirable critical        
subtlety he has exhibited in            
dealing with this line of research4 ,it 
is           brilliantly written1 and   
the illustrations are           supplied
 on a scale of profuse                  
magnificence4'--,daily ,chronicle4  ,f4 
,w4 ,maitland4 ,,canon ,,law ,,in       
,,england4   ,by ,f4 ,w4 ,,maitland1    
,,ll4,d41 ,downing   ,professor of the  

,laws of ,england in   the ,university  
of ,cambridge4 ,royal   #hvo4 #gs4 #f;d4
          ',professor ,maitland has put 
students of ,english           law under
 a fresh debt4 ,these essays are        
landmarks in the study of the history of
 ,canon           ,law4'--,times4  ,john
 ,hackett4 ,a ,,history ,,of ,,the      
,,church   ,,of ,,cyprus4 ,by ,,john    
,,hackett1 ,m4,a4 ,with   ,maps and     
,illustrations4 ,demy #hvo4   #aes4 net4
          ,a work which brings together 
all that is known on           the      
subject from the introduction of        
,christianity to the commencement of the
 ,british           occupation4 ,a      
separate division deals with the        
local ,latin ,church during the period  
of the           ,western ,supremacy4   
,e4 ,l4 ,taunton4 ,a ,,history ,,of     
,,the   ,,jesuits ,,in ,,england4 ,by   
,e4 ,l4 ,,taunton4   ,with              
,illustrations4 ,demy #hvo4 #bas4   net4
          ',a history of permanent      
value1 which covers           ground    

never properly investigated before1 and 
is replete with the results of original 
research4 ,a most interesting and       
careful           book4'--,literature4  
',a volume which will attract           
considerable                            
attention4'--,athenum4  ,h4 de ,b4      
,gibbins4 ,,industry ,,in   ,,england3  
,,historical ,,outlines4 ,by ,h4   ,,de 
,b4 ,,gibbins1 ,litt4,d41 ,m4,a4 ,with  
#e   ,maps4 ,second ,edition4 ,demy     
#hvo4 #ajs4   #f;d4  ,h4 ,e4 ,egerton4  
,a ,,history ,,of ,,british   ,,colonial
 ,,policy4 ,by ,h4 ,e4 ,,egerton1       
,m4,a4 ,demy #hvo4 #abs4 #f;d4          
',it is a good book1 distinguished by   
accuracy in           detail1 clear     
arrangement of facts1 and a broad       
grasp of principles4'--,manchester      
,guardian4  ,albert ,sorel4 ,,the       
,,eastern ,,question ,,in   ,,the       
,,eighteenth ,,century4 ,by ,,albert    
,,sorel4 ,translated by ,f4 ,c4         
,,bramwell1   ,m4,a4 ,cr4 #hvo4 #cs4    
#f;d4  ,c4 ,h4 ,grinling4 ,a ,,history  

,,of ,,the ,,great   ,,northern         
,,railway1 #ahde-ie4 ,by ,c4 ,h4        
,,grinling4 ,with ,illustrations4 ,demy 
#hvo4 #ajs4 #f;d4          ',mr4        
,grinling has done for a ,railway what  
,macaulay did for ,english              
,history4'--,the           ,engineer4   
,clement ,stretton4 ,a ,,history ,,of   
,,the   ,,midland ,,railway4 ,by        
,,clement ,,stretton4   ,with numerous  
,illustrations4 ,demy   #hvo4 #ajs4     
#f;d4          ',a fine record of       
railway                                 
development4'--,outlook4          ',the 
volume is as exhaustive as it is        
comprehensive1 and is made especially   
attractive           by its             
pictures4'--,globe4  ,w4 ,sterry4       
,,annals ,,of ,,eton ,,college4 ,by     
,w4 ,,sterry1 ,m4,a4 ,with numerous     
,illustrations4 ,demy #hvo4 #gs4 #f;d4  
',a treasury of quaint and interesting  
reading4           ,mr4 ,sterry has by  
his skill and vivacity given            
these records new life4'--,academy4  ,g4

 ,w4 ,fisher4 ,,annals ,,of ,,shrewsbury
   ,,school4 ,by ,g4 ,w4 ,,fisher1      
,m4,a4 ,with   numerous ,illustrations4 
,demy #hvo4   #ajs4 #f;d4               
',this careful1 erudite book4'--,daily  
,chronicle4          ',a book of which  
,old ,salopians are sure to be          
proud4'--,globe4  ,j4 ,sargeaunt4       
,,annals ,,of ,,westminster   ,,school4 
,by ,j4 ,,sargeaunt1 ,m4,a4 ,with       
numerous ,illustrations4 ,demy #hvo4    
#gs4 #f;d4  ,a4 ,clark4 ,,the ,,colleges
 ,,of ,,oxford3   ,their ,history and   
their ,traditions4   ,edited by ,a4     
,,clark1 ,m4,a41 ,fellow of   ,lincoln  
,college4 #hvo4 #abs4 #f;d4          ',a
 work which will be appealed to for many
 years           as the standard        
book4'--,athenum4  ,t4 ,m4 ,taylor4 ,a  
,,constitutional ,,and   ,,political    
,,history ,,of ,,rome4 ,by ,t4 ,m4      
,,taylor1 ,m4,a41 ,fellow of ,gonville  
and   ,caius ,college1 ,cambridge4      
,crown #hvo4   #gs4 #f;d4          ',we 
fully recognise the value of this       

carefully           written work1 and   
admire especially the           fairness
 and sobriety of his judgment and the   
human interest with which he has        
inspired a           subject which in   
some hands becomes a mere               
series of cold abstractions4 ,it is a   
work that           will be stimulating 
to the student of ,roman                
history4'--,athenum4  ,j4 ,wells4 ,a    
,,short ,,history ,,of ,,rome4 ,by   ,j4
 ,,wells1 ,m4,a41 ,fellow and ,tutor of 
,wadham ,coll41 ,oxford4 ,third         
,edition4 ,with #c ,maps4 ,crown #hvo4  
#cs4 #f;d4          ,this book is       
intended for the ,middle and ,upper     
,forms of ,public ,schools and for ,pass
 ,students           at the             
,universities4 ,it contains copious     
,tables1 etc4          ',an original    
work written on an original plan1 and   
with uncommon freshness and             
vigour4'--,speaker4  ,o4 ,browning4 ,a  
,,short ,,history ,,of   ,,medi,,val    
,,italy1 ,a4,d4 #abej-aecj4 ,by         

,,oscar ,,browning1 ,fellow and ,tutor  
of   ,king's ,college1 ,cambridge4 ,in  
,two   ,volumes4 ,cr4 #hvo4 #es4 each4  
,,vol4 ,i4 #abej-adji4--;,guelphs and   
,ghibellines4      ,,vol4 ,,ii4         
#adji-aecj4--,the ,age of the           
,condottieri4  ,o',grady4 ,,the ,,story 
,,of ,,ireland4 ,by   ,,standish        
,o',,grady1 ,author of ',finn and   his 
,companions4' ,crown #hvo4 #bs4 #f;d4   
,byzantine ,texts  ,edited by ,j4 ,b4   
,,bury1 ,m4,a41 ,litt4,d4  ,,zachariah  
,,of ,,mitylene4 ,translated into       
,english by ,f4 ,j4 ,,hamilton1 ,d4,d41 
and   ,e4 ,w4 ,,brooks4 ,demy #hvo4     
#abs4 #f;d4   net4  ,,evagrius4 ,edited 
by ,professor ,l,,on   ,,parmentier and 
,m4 ,,bidez4 ,demy #hvo4   #ajs4 #f;d4  
net4  ,,the ,,history ,,of ,,psellus4   
,by ,c4 ,,sathas4   ,demy #hvo4 #aes4   
net4     ,,biography   ,r4 ,l4          
,stevenson4 ,,the ,,letters ,,of        
,,robert ,,louis ,,stevenson ,,to ,,his 
,,family   ,,and ,,friends4 ,selected   
and ,edited1   with ,notes and          

,introductions1 by   ,,sidney ,,colvin4 
,fourth and ,cheaper   ,edition4 ,crown 
#hvo4 #abs4  ,,library ,,edition4 ,demy 
#hvo4 #b vols4 #bes4   net4             
',irresistible in their raciness1 their 
variety1           their animation 444  
of extraordinary           fascination4 
,a delightful inheritance1 the          
truest record of a richly compounded    
spirit           that the literature of 
our time has                            
preserved4'--,times4  ,j4 ,g4 ,millais4 
,,the ,,life ,,and ,,letters   ,,of     
,,sir ,,john ,,everett ,,millais1       
,president of the ,royal ,academy4 ,by  
his ,son1 ,j4 ,g4 ,,millais4 ,with #cai 
,illustrations1 of which #i are in      
,photogravure4 ,second ,edition4 #b     
vols4 ,royal #hvo4 #cbs4 net4           
',this splendid work4'--,world4         
',of such absorbing interest is it1 of  
such           completeness in scope and
 beauty4 ,special           tribute must
 be paid to the extraordinary           
completeness of the                     

illustrations4'--,graphic4  ,s4 ,baring 
,gould4 ,,the ,,life ,,of ,,napoleon    
,,bonaparte4 ,by ,s4 ,,baring ,,gould4  
,with   over #dej ,illustrations in the 
,text   and #ab ,photogravure ,plates4  
,large   quarto4 ,gilt top4 #cfs4       
',the main feature of this gorgeous     
volume is its           great wealth of 
beautiful photogravures and             
finely-executed wood engravings1        
constituting a           complete       
pictorial chronicle of ,napoleon ,i4's  
personal history from the days of his   
early           childhood at ,ajaccio to
 the date of his second                 
interment4'--,daily ,telegraph4  ,w4 ,a4
 ,bettesworth4 ,,the ,,walkers ,,of     
,,southgate3 ,being the ,chronicles of a
   ,cricketing ,family4 ,by ,w4 ,a4     
,,bettesworth4 ,illustrated4 ,demy #hvo4
   #gs4 #f;d4          ',a most engaging
 contribution to cricket                
literature 444 a lasting joy4'--,vanity 
,fair4  ,g4 ,s4 ,layard4 ,,the ,,life   
,,of ,,mrs4 ,,lynn   ,,linton4 ,by ,g4  

,s4 ,,layard4 ,with   ,portraits4 ,demy 
#hvo4 #abs4 #f;d4          ',mrs4 ,lynn 
,linton is here presented to us in all  
her moods4 ,she lives in the book2 she  
is           presented to us so that we 
really know                             
her4'--,literature4          ',a        
thoroughly good book1 very interesting1 
and at           the same time in very  
good taste4'--,daily           ,graphic4
          ',mr4 ,layard may be          
congratulated on having                 
produced an honest and interesting      
record of a           notable           
woman4'--,athenum4  ,stanley            
,lane-,poole4 ,,the ,,life ,,of ,,sir   
,,harry ,,parkes4 ,by ,,stanley         
,,lane-,,poole4   ,a ,new and ,cheaper  
,edition4 ,with   ,maps and ,portrait4  
,crown #hvo4 #fs4  ,helen ,c4 ,wetmore4 
,,the ,,last ,,of ,,the   ,,great       
,,scouts 7',buffalo ,bill'74 ,by his    
,sister1 ,,helen ,c4 ,,wetmore4 ,with   
,illustrations4 ,demy #hvo4 #fs4        
',the stirring adventures of ,buffalo   

,bill's career           are described  
vigorously and picturesquely1 and       
with a directness that inspires the     
fullest           confidence4'--,glasgow
 ,herald4  ,constance ,bache4 ,,brother 
,,musicians4   ,reminiscences of ,edward
 and ,walter   ,bache4 ,by ,,constance  
,,bache4 ,with   ,sixteen               
,illustrations4 ,crown #hvo4   #fs4 net4
  ,p4 ,h4 ,colomb4 ,,memoirs ,,of       
,,admiral ,,sir   ,a4 ,,cooper ,,key4   
,by ,admiral ,p4 ,h4   ,,colomb4 ,with a
 ,portrait4 ,demy #hvo4   #afs4  ,c4    
,cooper ,king4 ,,the ,,story ,,of ,,the 
,,british ,,army4 ,by ,colonel ,,cooper 
,,king4   ,illustrated4 ,demy #hvo4 #gs4
 #f;d4          ',an authoritative and  
accurate story of ,england's            
military progress4'--,daily ,mail4  ,r4 
,southey4 ,,english ,,seamen 7,howard1  
,clifford1 ,hawkins1 ,drake1            
,cavendish74   ,by ,,robert ,,southey4  
,edited1 with an   ,introduction1 by    
,,david ,,hannay4   ,second ,edition4   
,crown #hvo4 #fs4          ',a brave1   

inspiriting book4'--,black and ,white4  
,w4 ,clark ,russell4 ,,the ,,life ,,of  
,,admiral   ,,lord ,,collingwood4 ,by   
,w4 ,,clark   ,,russell4 ,with          
,illustrations by ,f4   ,,brangwyn4     
,fourth ,edition4 ,crown #hvo4   #fs4   
',a book which we should like to see in 
the hands           of every boy in the 
country4'--,st4 ,james's                
,gazette4  ,morris ,fuller4 ,,the ,,life
 ,,and ,,writings   ,,of ,,john         
,,davenant1 ,d4,d4 7#aega-afda71        
,bishop of ,salisbury4 ,by ,,morris     
,,fuller1 ,b4,d4 ,demy #hvo4 #ajs4 #f;d4
  ,j4 ,m4 ,rigg4 ,,st4 ,,anselm ,,of    
,,canterbury3   ,a ,,chapter ,,in ,,the 
,,history ,,of ,,religion4   ,by ,j4 ,m4
 ,,rigg4 ,demy #hvo4 #gs4 #f;d4  ,f4 ,w4
 ,joyce4 ,,the ,,life ,,of ,,sir        
,,frederick   ,,gore ,,ouseley4 ,by ,f4 
,w4 ,,joyce1 ,m4,a4   #gs4 #f;d4  ,w4   
,g4 ,collingwood4 ,,the ,,life ,,of     
,,john   ,,ruskin4 ,by ,w4 ,g4          
,,collingwood1 ,m4,a4   ,with           
,portraits1 and #ac ,drawings by ,mr4   

,ruskin4 ,second ,edition4 #b vols4     
#hvo4   #cbs4 ,cheap ,edition4 ,crown   
#hvo4 #fs4  ,c4 ,waldstein4 ,,john      
,,ruskin4 ,by ,,charles   ,,waldstein1  
,m4,a4 ,with a ,photogravure            
,portrait4 ,post #hvo4 #es4  ,a4 ,m4 ,f4
 ,darmesteter4 ,,the ,,life ,,of        
,,ernest ,,renan4 ,by ,,madame          
,,darmesteter4   ,with ,portrait4       
,second ,edition4 ,cr4   #hvo4 #fs4  ,w4
 ,h4 ,hutton4 ,,the ,,life ,,of ,,sir   
,,thomas   ,,more4 ,by ,w4 ,h4 ,,hutton1
 ,m4,a4 ,with   ,portraits4 ,second     
,edition4 ,cr4 #hvo4   #es4             
',the book lays good claim to high rank 
among our           biographies4 ,it is 
excellently1 even lovingly1             
written4'--,scotsman4  ,s4 ,baring      
,gould4 ,,the ,,vicar ,,of              
,,morwenstow3 ,a ,biography4 ,by ,s4    
,,baring   ,,gould1 ,m4,a4 ,a new and   
,revised   ,edition4 ,with ,portrait4   
,crown #hvo4   #cs4 #f;d4          ,a   
completely new edition of the well known
           biography of ,r4 ,s4 ,hawker4

     ,,travel1 ,,adventure ,,and        
,,topography   ,sven ,hedin4 ,,through  
,,asia4 ,by ,,sven   ,,hedin1 ,gold     
,medallist of the ,royal   ,geographical
 ,society4 ,with #cjj   ,illustrations  
from ,sketches and   ,photographs by the
 ,author1 and ,maps4   #b vols4 ,royal  
#hvo4 #bjs4 net4          ',one of the  
greatest books of the kind issued       
during the century4 ,it is impossible to
 give an           adequate idea of the 
richness of the contents           of   
this book1 nor of its abounding         
attractions           as a story of     
travel unsurpassed in                   
geographical and human interest4 ,much  
of it is           a revelation4        
,altogether the work is one which       
in solidity1 novelty1 and interest must 
take a           first rank among       
publications of its                     
class4'--,times4  ,f4 ,h4 ,skrine and   
,e4 ,d4 ,ross4 ,,the   ,,heart ,,of     
,,asia4 ,by ,f4 ,h4 ,,skrine and ,e4    
,d4 ,,ross4 ,with ,maps and many        

,illustrations by ,,verestchagin4 ,large
   ,crown #hvo4 #ajs4 #f;d4 net4        
',this volume will form a landmark in   
our           knowledge of ,central     
,asia4444 ,illuminating and             
convincing4'--,times4  ,r4 ,e4 ,peary4  
,,northward ,,over ,,the ,,great        
,,ice4 ,by ,r4 ,e4 ,,peary1 ,gold       
,medallist   of the ,royal ,geographical
 ,society4   ,with over #hjj            
,illustrations4 #b vols4   ,royal #hvo4 
#cbs4 net4          ',his book will take
 its place among the permanent          
literature of ,arctic                   
exploration4'--,times4  ,t4 ,h4         
,holdich4 ,,the ,,indian ,,borderland3  
being a ,personal ,record of ,twenty    
,years4 ,by ,sir ,t4 ,h4 ,,holdich1     
,k4,c4,i4,e4   ,illustrated4 ,demy #hvo4
 #aes4 net4          ',probably the most
 important work on frontier             
topography that has lately been         
presented to           the general      
public4'--,literature4                  
',interesting and inspiriting from cover

 to cover1           it will assuredly  
take its place as the                   
classical on the history of the ,indian 
frontier4'--,pilot4          ',a work   
that should long remain the standard    
authority4'--,daily ,chronicle4  ,a4 ,b4
 ,wylde4 ,,modern ,,abyssinia4 ,by ,a4  
,b4 ,,wylde4 ,with a ,map and a         
,portrait4   ,demy #hvo4 #aes4 net4     
',the most valuable contribution that   
has yet been           made to our      
knowledge of                            
,abyssinia4'--,manchester ,guardian4    
',a book which will rank among the very 
best of           ,african              
works4'--,daily ,chronicle4          ',a
 repertory of information on every      
branch of the                           
subject4'--,literature4  ,alex4 ,hosie4 
,,manchuria4 ,by ,,alexander   ,,hosie4 
,with ,illustrations and a ,map4   ,demy
 #hvo4 #ajs4 #f;d4 net4          ,a     
complete account of this important      
province by           the highest living
 authority on the subject4              

',this book is especially useful at the 
present           moment when the future
 of the country appears                 
uncertain4'--,times4  ,e4 ,a4           
,fitz,gerald4 ,,the ,,highest ,,andes4  
,by ,e4 ,a4 ,,fitzgerald4 ,with #b      
,maps1 #ea   ,illustrations1 #ac of     
which are in   ,photogravure1 and a     
,panorama4 ,royal   #hvo1 #cjs4 net4    
,also a ,small ,edition   on ,hand-made 
,paper1 limited to #ej   ,copies1 #dto1 
#e1 #es4          ',the record of the   
first ascent of the highest             
mountain yet conquered by mortal man4 ,a
 volume           which will continue to
 be the classic book of           travel
 on this region of the ,andes4'--,daily 
,chronicle4  ,f4 ,w4 ,christian4 ,,the  
,,caroline   ,,islands4 ,by ,f4 ,w4     
,,christian4 ,with   many ,illustrations
 and ,maps4 ,demy   #hvo4 #abs4 #f;d4   
net4          ',a real contribution to  
our knowledge of the           peoples  
and islands of ,micronesia1 as well as  
fascinating as a narrative of travels   

and           adventure4'--,scotsman4   
,h4 ,h4 ,johnston4 ,,british ,,central  
,,africa4 ,by ,sir ,h4 ,h4 ,,johnston1  
,k4,c4,b4   ,with nearly ,two ,hundred  
,illustrations1 and ,six ,maps4 ,second 
,edition4 ,crown #dto4 #ahs4 net4       
',a fascinating book1 written with equal
 skill and           charm--the work at 
once of a literary artist           and 
of a man of action who is singularly    
wise1           brave1 and experienced4 
,it abounds in admirable                
sketches4'--,westminster ,gazette4  ,l4 
,decle4 ,,three ,,years ,,in ,,savage   
,,africa4 ,by ,,lionel ,,decle4 ,with   
#ajj   ,illustrations and #e ,maps4     
,second   ,edition4 ,demy #hvo4 #ajs4   
#f;d4 net4  ,a4 ,hulme ,beaman4 ,,twenty
 ,,years ,,in ,,the   ,,near ,,east4 ,by
 ,a4 ,,hulme ,,beaman4 ,demy   #hvo4    
,with ,portrait4 #ajs4 #f;d4  ,henri of 
,orleans4 ,,from ,,tonkin ,,to          
,,india4 ,by ,,prince ,,henri ,,of      
,,orleans4   ,translated by ,,hamley    
,,bent1 ,m4,a4 ,with   #ajj             

,illustrations and a ,map4 ,cr4 #dto1   
gilt top4 #bes4  ,chester ,holcombe4    
,,the ,,real ,,chinese   ,,question4 ,by
 ,,chester ,,holcombe4 ,crown   #hvo4   
#fs4          ',it is an important      
addition to the materials               
before the public for forming an opinion
 on a           most difficult and      
pressing problem4'--,times4             
',it is this practical note in the book1
 coupled           with the fairness1   
moderation1 and sincerity of            
the author1 that gives it1 in our       
opinion1 the           highest place    
among books published in recent         
years on the ,chinese                   
question4'--,manchester                 
,guardian4  ,j4 ,w4 ,robertson-,scott4  
,,the ,,people ,,of   ,,china4 ,by ,j4  
,w4 ,,robertson-,,scott4 ,with   a ,map4
 ,crown #hvo4 #cs4 #f;d4          ',a   
vivid impression 444 ,this excellent1   
brightly           written              
epitome4'--,daily ,news4                
',excellently well done4444             

,enthralling4'--,weekly                 
,dispatch4  ,s4 ,l4 ,hinde4 ,,the ,,fall
 ,,of ,,the ,,congo   ,,arabs4 ,by ,s4  
,l4 ,,hinde4 ,with ,plans1   etc4 ,demy 
#hvo4 #abs4 #f;d4  ,a4 ,st4 ,h4         
,gibbons4 ,,exploration ,,and           
,,hunting ,,in ,,central ,,africa4 ,by  
,major ,a4   ,,st4 ,h4 ,,gibbons4 ,with 
full-page   ,illustrations by ,c4       
,,whymper1 and ,maps4   ,demy #hvo4     
#aes4  ,a4 ,h4 ,norway4 ,,naples3 ,,past
 ,,and   ,,present4 ,by ,a4 ,h4         
,,norway1 ,author of   ',highways and   
,byways in ,devon and   ,cornwall4'     
,with #dj ,illustrations by ,a4   ,g4   
,,ferard4 ,crown #hvo4 #fs4          ,in
 this book ,mr4 ,norway gives not only a
 highly           interesting           
description of modern ,naples1 but a    
historical account of its antiquities   
and           traditions4  ,s4 ,baring  
,gould4 ,,dartmoor3 ,a   ,descriptive   
and ,historical ,sketch4 ,by   ,s4      
,,baring ,,gould4 ,with ,plans and      
,numerous ,illustrations4 ,crown #hvo4  

#fs4          ',a most delightful guide1
 companion1 and                         
instructor4'--,scotsman4                
',informed with close personal          
knowledge4'--,saturday ,review4  ,s4    
,baring ,gould4 ,,the ,,book ,,of ,,the 
,,west4 ,by ,s4 ,,baring ,,gould4 ,with 
numerous ,illustrations4 ,two   volumes4
 ,vol4 ,i4 ,devon4 ,second   ,edition4  
,vol4 ,,ii4 ,cornwall4 ,crown   #hvo4   
#fs4 each4          ',bracing as the air
 of ,dartmoor1 the legend weird         
as twilight over ,dozmare ,pool1 they   
give us a           very good idea of   
this enchanting and beautiful           
district4'--,guardian4  ,s4 ,baring     
,gould4 ,a ,,book ,,of ,,brittany4   ,by
 ,s4 ,,baring ,,gould4 ,with numerous   
,illustrations4 ,crown #hvo4 #fs4       
,uniform in scope and size with ,mr4    
,baring ,gould's           well-known   
books on ,devon1 ,cornwall1 and         
,dartmoor4  ,s4 ,baring ,gould4 ,,the   
,,deserts ,,of   ,,southern ,,france4   
,by ,s4 ,,baring ,,gould4   #b vols4    

,demy #hvo4 #cbs4  ,j4 ,f4 ,fraser4     
,,round ,,the ,,world ,,on ,a   ,,wheel4
 ,by ,,john ,,foster ,,fraser4 ,with    
#ajj   ,illustrations4 ,crown #hvo4 #fs4
          ',a classic of cycling1       
graphic and                             
witty4'--,yorkshire ,post4  ,r4 ,l4     
,jefferson4 ,a ,,new ,,ride ,,to        
,,khiva4   ,by ,r4 ,l4 ,,jefferson4     
,illustrated4   ,crown #hvo4 #fs4  ,j4  
,k4 ,trotter4 ,,the ,,niger ,,sources4  
,by   ,colonel ,j4 ,k4 ,,trotter1 ,r4,a4
 ,with a ,map   and ,illustrations4     
,crown #hvo4 #es4  ,w4 ,crooke4 ,,the   
,,northwestern ,,provinces   ,,of       
,,india3 ,,their ,,ethnology ,,and      
,,administration4 ,by ,w4 ,,crooke4     
,with   ,maps and ,illustrations4 ,demy 
#hvo4   #ajs4 #f;d4  ,a4 ,boisragon4    
,,the ,,benin ,,massacre4 ,by           
,,captain ,,boisragon4 ,second ,edition4
   ,cr4 #hvo4 #cs4 #f;d4  ,h4 ,s4       
,cowper4 ,,the ,,hill ,,of ,,the        
,,graces3   ,,or1 ,,the ,,great ,,stone 
,,temples ,,of   ,,tripoli4 ,by ,h4 ,s4 

,,cowper1 ,f4,s4,a4 ,with   ,maps1      
,plans1 and #ge ,illustrations4   ,demy 
#hvo4 #ajs4 #f;d4  ,w4 ,b4 ,worsfold4   
,,south ,,africa4 ,by ,w4 ,b4           
,,worsfold1 ,m4,a4 ,with a ,map4 ,second
   ,edition4 ,cr4 #hvo4 #fs4            
',a monumental work compressed into a   
very           moderate                 
compass4'--,world4  ,katherine and      
,gilbert ,macquoid4 ,,in   ,,paris4 ,by 
,,katherine and ,,gilbert   ,,macquoid4 
,illustrated by ,,thomas ,r4            
,,macquoid1 ,r4,i4 ,with #b maps4 ,crown
   #hvo4 #as4          ',a useful little
 guide1 judiciously supplied with       
information4'--,athenum4  ,a4 ,h4       
,keane4 ,,the ,,boer ,,states3 ,a       
,history and ,description of the        
,transvaal and the ,orange ,free ,state4
   ,by ,a4 ,h4 ,,keane1 ,m4,a4 ,with    
,map4 ,crown   #hvo4 #fs4     ,,naval   
,,and ,,military   ,f4 ,h4 ,e4          
,cunliffe4 ,,the ,,history ,,of ,,the   
,,boer ,,war4 ,by ,f4 ,h4 ,e4           
,,cunliffe1   ,fellow of ,all ,souls'   

,college1 ,oxford4   ,with many         
,illustrations1 ,plans1 and             
,portraits4 ,in #b vols4 ,vol4 ,i41     
#aes4          ',the excellence of the  
work is double2 for the                 
narrative is vivid and temperate1 and   
the           illustrations form a      
picture gallery of the war              
which is not likely to be rivalled4444  
,an ideal           gift                
book4'--,academy4  ,g4 ,s4 ,robertson4  
,,chitral3 ,the ,story   of a ,minor    
,siege4 ,by ,sir ,g4 ,s4   ,,robertson1 
,k4,c4,s4,i4 ,with numerous             
,illustrations1 ,map and ,plans4 ,second
   ,edition4 ,demy #hvo4 #ajs4 #f;d4    
',a book which the ,elizabethans would  
have thought           wonderful4 ,more 
thrilling1 more piquant1 and            
more human than any novel4'--,newcastle 
,chronicle4          ',as fascinating as
 ,sir ,walter ,scott's best             
fiction4'--,daily ,telegraph4  ,r4 ,s4  
,s4 ,baden-,powell4 ,,the ,,downfall    
,,of ,,prempeh4 ,a ,diary of ,life in   

,ashanti1 #ahie4 ,by ,maj4-,gen4        
,,baden-,,powell4 ,with #ba             
,illustrations   and a ,map4 ,third     
,edition4 ,large   ,crown #hvo4 #fs4    
,r4 ,s4 ,s4 ,baden-,powell4 ,,the       
,,matabele   ,,campaign1 #ahif4 ,by     
,maj4-,gen4   ,,baden-,,powell4 ,with   
nearly #ajj   ,illustrations4 ,fourth   
and ,cheaper   ,edition4 ,large ,crown  
#hvo4 #fs4  ,j4 ,b4 ,atkins4 ,,the      
,,relief ,,of ,,ladysmith4   ,by ,,john 
,,black ,,atkins4 ,with #af ,plans   and
 ,illustrations4 ,third ,edition4       
,crown #hvo4 #fs4  ,h4 ,w4 ,nevinson4   
,,ladysmith3 ,the ,diary   of a ,siege4 
,by ,h4 ,w4 ,,nevinson4 ,with #af       
,illustrations and a ,plan4 ,second     
,edition4 ,crown #hvo4 #fs4  ,barclay   
,lloyd4 ,a ,,thousand ,,miles ,,with    
,,the ,c4,i4,v4 ,by ,captain ,,barclay  
,,lloyd4   ,with an ,introduction by    
,colonel   ,,mackinnon1 and a ,portrait 
and ,map4   ,crown #hvo4 #fs4  ,filson  
,young4 ,,the ,,relief ,,of ,,mafeking4 
,by ,,filson ,,young4 ,with ,maps and   

,illustrations4 ,crown #hvo4 #fs4  ,j4  
,angus ,hamilton4 ,,the ,,siege ,,of    
,,mafeking4 ,by ,j4 ,,angus ,,hamilton4 
,with   many ,illustrations4 ,crown     
#hvo4 #fs4          ',a thrilling       
story4'--,observer4  ,h4 ,f4 ,prevost   
,battersby4 ,,in ,,the ,,web   ,,of ,a  
,,war4 ,by ,h4 ,f4 ,,prevost            
,,battersby4   ,with ,plans1 and        
,portrait of the   ,author4 ,crown #hvo4
 #fs4          ',the pathos1 the comedy1
 the majesty of war are           all in
 these pages4'--,daily ,mail4  ,howard  
,c4 ,hillegas4 ,,with ,,the ,,boer      
,,forces4 ,by ,,howard ,c4 ,,hillegas4  
,with   #bd ,illustrations4 ,second     
,edition4   ,crown #hvo4 #fs4           
',a most interesting book4 ,it has many 
and great           merits4'--,athenum4 
',has extreme interest and scarcely less
           value4'--,pall ,mall         
,gazette4  ,h4 ,c4 ,j4 ,biss4 ,,the     
,,relief ,,of ,,kumasi4   ,by ,captain  
,h4 ,c4 ,j4 ,,biss4 ,with ,maps   and   
,illustrations4 ,second ,edition4       

,crown #hvo4 #fs4          ',pleasantly 
written and highly interesting4 ,the    
illustrations are admirable4'--,queen4  
',we should say it will remain the      
standard work on           its very     
interesting subject4'--,globe4  ,e4 ,h4 
,alderson4 ,,with ,,the ,,mounted       
,,infantry ,,and ,,the ,,mashonaland    
,,field   ,,force1 #ahif4 ,by           
,lieut4-,colonel   ,,alderson4 ,with    
numerous ,illustrations   and ,plans4   
,demy #hvo4 #ajs4 #f;d4  ,seymour       
,vandeleur4 ,,campaigning ,,on ,,the    
,,upper ,,nile ,,and ,,niger4 ,by       
,lieut4   ,,seymour ,,vandeleur4 ,with  
an   ,introduction by ,sir ,g4 ,,goldie1
   ,k4,c4,m4,g4 ,with #d ,maps1         
,illustrations1   and ,plans4 ,large    
,crown #hvo4 #ajs4 #f;d4  ,lord         
,fincastle4 ,a ,,frontier ,,campaign4   
,by ,viscount ,,fincastle1 ,v4,c41 and  
,lieut4 ,p4 ,c4 ,,elliott-,,lockhart4   
,with a   ,map and #af ,illustrations4  
,second   ,edition4 ,crown #hvo4 #fs4   
,e4 ,n4 ,bennett4 ,,the ,,downfall ,,of 

,,the   ,,dervishes3 ,a ,sketch of the  
,sudan   ,campaign of #ahih4 ,by ,e4 ,n4
 ,,bennett1   ,fellow of ,hertford      
,college4 ,with a   ,photogravure       
,portrait of ,lord   ,kitchener4 ,third 
,edition4 ,crown #hvo4   #cs4 #f;d4  ,w4
 ,kinnaird ,rose4 ,,with ,,the ,,greeks 
,,in   ,,thessaly4 ,by ,w4 ,,kinnaird   
,,rose4 ,with   ,illustrations4 ,crown  
#hvo4 #fs4  ,g4 ,w4 ,steevens4 ,,naval  
,,policy3 ,by ,g4 ,w4   ,,steevens4     
,demy #hvo4 #fs4  ,d4 ,hannay4 ,a       
,,short ,,history ,,of ,,the   ,,royal  
,,navy1 ,,from ,,early ,,times ,,to     
,,the   ,,present ,,day4 ,by ,,david    
,,hannay4   ,illustrated4 #b ,vols4     
,demy #hvo4 #gs4   #f;d4 each4 ,vol4    
,i41 #abjj-afhh4          ',we read it  
from cover to cover at a sitting1 and   
those who go to it for a lively and     
brisk           picture of the past1    
with all its faults and           its   
grandeur1 will not be disappointed4 ,the
           historian is endowed with    
literary skill and                      

style4'--,standard4  ,e4 ,l4 ,s4        
,horsburgh4 ,,waterloo3 ,a   ,narrative 
and ,criticism4 ,by ,e4 ,l4 ,s4         
,,horsburgh1 ,m4,a4 ,with ,plans4       
,second   ,edition4 ,crown #hvo4 #es4   
',a brilliant essay--simple1 sound1 and 
thorough4'--,daily ,chronicle4  ,h4 ,b4 
,george4 ,,battles ,,of ,,english       
,,history4 ,by ,h4 ,b4 ,,george1 ,m4,a41
   ,fellow of ,new ,college1 ,oxford4   
,with   numerous ,plans4 ,third         
,edition4 ,cr4   #hvo4 #fs4             
',mr4 ,george has undertaken a very     
useful           task--that of making   
military affairs           intelligible 
and instructive to non-military         
readers--and has executed it with a     
large           measure of              
success4'--,times4     ,,general        
,,literature   ,s4 ,baring ,gould4 ,,old
 ,,country ,,life4 ,by   ,s4 ,,baring   
,,gould4 ,with ,sixty-seven             
,illustrations4 ,large ,cr4 #hvo4 ,fifth
   ,edition4 #fs4          ',old        
,country ,life1 as healthy wholesome    

reading1 full of breezy life and        
movement1 full           of quaint      
stories vigorously told1 will not be    
excelled by any book to be published    
throughout           the year4 ,sound1  
hearty1 and ,english to the             
core4'--,world4  ,s4 ,baring ,gould4    
,,an ,,old ,,english ,,home4   ,by ,s4  
,,baring ,,gould4 ,with numerous        
,plans and ,illustrations4 ,crown #hvo4 
#fs4          ',the chapters are        
delightfully fresh1 very                
informing1 and lightened by many a good 
story4           ,a delightful fireside 
companion4'--,st4 ,james's              
,gazette4  ,s4 ,baring ,gould4          
,,historic ,,oddities   ,,and ,,strange 
,,events4 ,by ,s4 ,,baring   ,,gould4   
,fifth ,edition4 ,crown #hvo4   #fs4    
,s4 ,baring ,gould4 ,,freaks ,,of       
,,fanaticism4   ,by ,s4 ,,baring        
,,gould4 ,third ,edition4   ,cr4 #hvo4  
#fs4  ,s4 ,baring ,gould4 ,a ,,garland  
,,of ,,country   ,,song3 ,english ,folk 
,songs with their   ,traditional        

,melodies4 ,collected and   arranged by 
,s4 ,,baring ,,gould and ,h4 ,f4        
,,sheppard4 ,demy #dto4 #fs4  ,s4       
,baring ,gould4 ,,songs ,,of ,,the      
,,west3   ,traditional ,ballads and     
,songs of the   ,west of ,england1 with 
their ,melodies4   ,collected by ,s4    
,,baring ,,gould1 ,m4,a41   and ,h4 ,f4 
,,sheppard1 ,m4,a4 ,in #d ,parts4       
,parts ,i41 ,,ii41 ,,iii41 #cs4 each4   
,part   ,,iv41 #es4 ,in one ,vol41      
,french morocco1   #aes4          ',a   
rich collection of humour1 pathos1      
grace1 and           poetic             
fancy4'--,saturday ,review4  ,s4 ,baring
 ,gould4 ,,yorkshire ,,oddities   ,,and 
,,strange ,,events4 ,by ,s4 ,,baring    
,,gould4 ,fifth ,edition4 ,crown #hvo4  
#fs4  ,s4 ,baring ,gould4 ,,strange     
,,survivals ,,and   ,,superstitions4 ,by
 ,s4 ,,baring ,,gould4   ,cr4 #hvo4     
,second ,edition4 #fs4  ,marie ,corelli4
 ,,the ,,passing ,,of ,,the   ,,great   
,,queen3 ,a ,tribute to the ,noble      
,life of ,victoria ,regina4 ,by ,,marie 

,,corelli4 ,small #dto4 #as4  ,cotton   
,minchin4 ,,old ,,harrow ,,days4 ,by ,j4
   ,g4 ,,cotton ,,minchin4 ,cr4 #hvo4   
,second   ,edition4 #es4  ,w4 ,e4       
,gladstone4 ,,the ,,speeches ,,of ,,the 
,,rt4 ,,hon4 ,w4 ,e4 ,,gladstone1 ,m4,p4
 ,edited   by ,a4 ,w4 ,,hutton1 ,m4,a41 
and ,h4 ,j4   ,,cohen1 ,m4,a4 ,with     
,portraits4 ,demy #hvo4   ,vols4 ,,ix4  
and ,x41 #abs4 #f;d4 each4  ,m4 ,n4     
,oxford4 ,a ,,handbook ,,of ,,nursing4  
,by ,m4 ,n4 ,,oxford1 of ,guy's         
,hospital4   ,crown #hvo4 #cs4 #f;d4    
',the most useful work of the kind that 
we have           seen4 ,a most valuable
 and practical                          
manual4'--,manchester ,guardian4  ,e4   
,v4 ,zenker4 ,,anarchism4 ,by ,e4 ,v4   
,,zenker4 ,demy #hvo4 #gs4 #f;d4  ,emily
 ,lawless4 ,a ,,garden ,,diary4 ,by the 
,hon4 ,,emily ,,lawless4 ,demy #hvo4    
#gs4 #f;d4   net4  ,s4 ,j4 ,duncan4 ,,on
 ,,the ,,other ,,side ,,of ,,the        
,,latch4 ,by ,,sara ,,jeannette ,,duncan
 7,mrs4   ,,cotes74 ,author of ',a      

,voyage of   ,consolation4' ,second     
,edition4 ,crown   #hvo4 #fs4  ,w4      
,williamson4 ,,the ,,british ,,gardener4
   ,by ,w4 ,,williamson4 ,illustrated4  
,demy   #hvo4 #ajs4 #f;d4  ,arnold      
,white4 ,,efficiency ,,and ,,empire4    
,by ,,arnold ,,white4 ,crown #hvo4 #fs4 
',stimulating and entertaining          
throughout1 it           deserves the   
attention of every patriotic            
,englishman4'--,daily ,mail4            
',a notable book4'--,literature4        
',a book of sound work1 deep thought1   
and a sincere           endeavour to    
rouse the ,british to a knowledge of    
the value of their ,empire4'--,bookman4 
',a more vigorous work has not been     
written for           many              
years4'--,review of the ,week4  ,a4     
,silva ,white4 ,,the ,,expansion ,,of   
,,egypt3 ,a ,political and ,historical  
,survey4 ,by ,a4 ,,silva ,,white4 ,with 
four   ,special ,maps4 ,demy #hvo4 #aes4
 net4          ',this is emphatically   
the best account of ,egypt           as 

it is under ,english control that has   
been           published for many       
years4'--,spectator4  ,chas4            
,richardson4 ,,the ,,english ,,turf4    
,by ,,charles ,,richardson4 ,with       
numerous   ,illustrations and ,plans4   
,demy #hvo4   #aes4          ',as a     
record of horses and courses1 this work 
is           a valuable addition to the 
literature of the           ,turf4 ,it  
is crammed with sound information1 and  
with reflections and suggestions that   
are born           of a thorough        
knowledge of the                        
subject4'--,scotsman4          ',a book 
which is sure to find many readers2     
written with consummate knowledge and in
 an           easy1 agreeable           
style4'--,daily ,chronicle4             
',from its sensible introduction to its 
very           complex index1 this is   
about the best book that           we   
are likely for some time to see upon the
           subject with which it        
deals4'--,athenum4  ,philip ,trevor4    

,,the ,,lighter ,,side ,,of   ,,cricket4
 ,by ,captain ,,philip ,,trevor         
7,,dux74 ,crown #hvo4 #fs4          ,a  
highly interesting volume1 dealing with 
such           subjects as county       
cricket1 village cricket1               
cricket for boys and girls1 literary    
cricket1           and various other    
subjects which do not require           
a severe and technical treatment4       
',a wholly entertaining book4'--,glasgow
 ,herald4          ',the most welcome   
book on our national game               
published for years4'--,country         
,gentleman4  ,peter ,beckford4          
,,thoughts ,,on ,,hunting4   ,by ,,peter
 ,,beckford4 ,edited by ,j4 ,,otho      
,,paget1 and ,illustrated by ,g4 ,h4    
,,jalland4 ,demy #hvo4 #ajs4 #f;d4      
',beckford's ,thoughts on ,hunting has  
long been a           classic with      
sportsmen1 and the present edition      
will go far to make it a favourite with 
lovers           of                     
literature4'--,speaker4  ,e4 ,b4        

,michell4 ,,the ,,art ,,and ,,practice  
,,of ,,hawking4 ,by ,e4 ,b4 ,,michell4  
,with #c   ,photogravures by ,g4 ,e4    
,,lodge1 and   other illustrations4     
,demy #hvo4 #ajs4   #f;d4          ',no 
book is more full and authoritative than
 this           handsome                
treatise4'--,morning ,leader4  ,h4 ,g4  
,hutchinson4 ,,the ,,golfing            
,,pilgrim4 ,by ,,horace ,g4             
,,hutchinson4   ,crown #hvo4 #fs4       
',without this book the golfer's library
 will be           incomplete4'--,pall  
,mall ,gazette4  ,j4 ,wells4 ,,oxford   
,,and ,,oxford ,,life4 ,by   ,members of
 the ,university4 ,edited by   ,j4      
,,wells1 ,m4,a41 ,fellow and ,tutor of  
,wadham ,college4 ,third ,edition4 ,cr4 
#hvo4 #cs4 #f;d4  ,c4 ,g4 ,robertson4   
,,voces ,,academic4 ,by   ,c4 ,,grant   
,,robertson1 ,m4,a41 ,fellow of   ,all  
,souls'1 ,oxford4 ,with a               
,frontispiece4 ,pott #hvo4 #cs4 #f;d4   
',decidedly clever and                  
amusing4'--,athenum4  ,rosemary ,cotes4 

,,dante',s ,,garden4 ,by   ,,rosemary   
,,cotes4 ,with a ,frontispiece4         
,second ,edition4 ,fcp4 #hvo4 #bs4 #f;d4
   ,leather1 #cs4 #f;d4 net4            
',a charming collection of legends of   
the flowers           mentioned by      
,dante4'--,academy4  ,clifford          
,harrison4 ,,reading ,,and   ,,readers4 
,by ,,clifford ,,harrison4 ,fcp4   #hvo4
 #bs4 #f;d4          ',an extremely     
sensible little book4'--,manchester     
,guardian4  ,l4 ,whibley4 ,,greek       
,,oligarchies3 ,,their   ,,organisation 
,,and ,,character4 ,by ,l4   ,,whibley1 
,m4,a41 ,fellow of ,pembroke   ,college1
 ,cambridge4 ,crown #hvo4 #fs4  ,l4 ,l4 
,price4 ,,economic ,,science ,,and      
,,practice4 ,by ,l4 ,l4 ,,price1 ,m4,a41
 ,fellow   of ,oriel ,college1 ,oxford4 
,crown #hvo4   #fs4  ,j4 ,s4 ,shedlock4 
,,the ,,pianoforte ,,sonata3   ,its     
,origin and ,development4 ,by ,j4 ,s4   
,,shedlock4 ,crown #hvo4 #es4           
',this work should be in the possession 
of every           musician and amateur4

 ,a concise and lucid           history 
and a very valuable work for            
reference4'--,athenum4  ,a4 ,hulme      
,beaman4 ,,pons ,,asinorum2 ,,or1 ,a    
,,guide ,,to ,,bridge4 ,by ,a4 ,,hulme  
,,beaman4   ,second ,edition4 ,fcap     
#hvo4 #bs4          ,a practical guide1 
with many specimen games1 to            
the new game of ,bridge4  ,e4 ,m4       
,bowden4 ,,the ,,example ,,of ,,buddha3 
,being ,quotations from ,buddhist       
,literature for each ,day in the ,year4 
,compiled by ,e4 ,m4 ,,bowden4 ,third   
,edition4 #afmo4 #bs4 #f;d4  ,f4 ,ware4 
,,educational ,,reform4 ,by ,,fabian    
,,ware1 ,m4,a4 ,crown #hvo4 #bs4 #f;d4  
,sidney ,peel4 ,,practical ,,licensing  
,,reform4 ,by the ,hon4 ,,sidney ,,peel1
 late   ,fellow of ,trinity ,college1   
,oxford1 and   ,secretary to the ,royal 
,commission on   the ,licensing ,laws4  
,second ,edition4   ,crown #hvo4 #as4   
#f;d4     ,,philosophy   ,l4 ,t4        
,hobhouse4 ,,the ,,theory ,,of          
,,knowledge4 ,by ,l4 ,t4 ,,hobhouse1    

,fellow   of ,c4,c4,c41 ,oxford4 ,demy  
#hvo4 #bas4          ',the most         
important contribution to ,english      
philosophy since the publication of ,mr4
           ,bradley's ,appearance and   
,reality4'--,glasgow           ,herald4 
,w4 ,h4 ,fairbrother4 ,,the ,,philosophy
 ,,of   ,t4 ,h4 ,,green4 ,by ,w4 ,h4    
,,fairbrother1   ,m4,a4 ,second         
,edition4 ,cr4 #hvo4 #cs4   #f;d4       
',in every way an admirable             
book4'--,glasgow           ,herald4  ,f4
 ,w4 ,bussell4 ,,the ,,school ,,of      
,,plato4   ,by ,f4 ,w4 ,,bussell1       
,d4,d41 ,fellow of   ,brasenose         
,college1 ,oxford4 ,demy #hvo4   #ajs4  
#f;d4  ,f4 ,s4 ,granger4 ,,the ,,worship
 ,,of ,,the   ,,romans4 ,by ,f4 ,s4     
,,granger1 ,m4,a41   ,litt4,d4 ,crown   
#hvo4 #fs4     ,,science   ,e4 ,h4      
,colbeck4 ,,diseases ,,of ,,the ,,heart4
   ,by ,e4 ,h4 ,,colbeck1 ,m4,d4 ,with  
numerous   ,illustrations4 ,demy #hvo4  
#abs4  ,w4 ,c4 ,c4 ,pakes4 ,,the        
,,science ,,of   ,,hygiene4 ,by ,w4 ,c4 

,c4 ,,pakes4 ,with   numerous           
,illustrations4 ,demy #hvo4   #aes4     
',a thoroughgoing working text-book of  
its           subject1 practical and    
well-stocked4'--,scotsman4  ,a4 ,t4     
,hare4 ,,the ,,construction ,,of ,,large
   ,,induction ,,coils4 ,by ,a4 ,t4     
,,hare1 ,m4,a4   ,with numerous         
,diagrams4 ,demy #hvo4   #fs4  ,j4 ,e4  
,marr4 ,,the ,,scientific ,,study ,,of  
,,scenery4 ,by ,j4 ,e4 ,,marr1          
,f4,r4,s41 ,fellow   of ,st4 ,john's    
,college1 ,cambridge4   ,illustrated4   
,crown #hvo4 #fs4          ',a volume1  
moderate in size and readable in        
style1 which will be acceptable alike to
 the           student of geology and   
geography1 and to the                   
tourist4'--,athenum4  ,j4 ,ritzema ,bos4
 ,,agricultural ,,zoology4   ,by ,dr4   
,j4 ,,ritzema ,,bos4 ,translated by     
,j4 ,r4 ,,ainsworth ,,davis1 ,m4,a4     
,with an   ,introduction by ,,eleanor   
,a4 ,,ormerod1   ,f4,e4,s4 ,with #aee   
,illustrations4 ,crown   #hvo4 #cs4     

#f;d4          ',the illustrations are  
exceedingly good1 whilst           the  
information conveyed is                 
invaluable4'--,country ,gentleman4  ,ed4
 von ,freudenreich4 ,,dairy             
,,bacteriology4 ,a ,short ,manual for   
the   ,use of ,students4 ,by ,dr4 ,,ed4 
,,von   ,,freudenreich1 ,translated by  
,j4 ,r4   ,,ainsworth ,,davis1 ,m4,a4   
,second   ,edition1 ,revised4 ,crown    
#hvo4 #bs4 #f;d4  ,chalmers ,mitchell4  
,,outlines ,,of   ,,biology4 ,by ,p4    
,,chalmers ,,mitchell1 ,m4,a4           
,illustrated4 ,cr4 #hvo4 #fs4           
,a text-book designed to cover the new  
,schedule           issued by the ,royal
 ,college of ,physicians and            
,surgeons4  ,george ,massee4 ,a         
,,monograph ,,of ,,the   ,,myxogastres4 
,by ,,george ,,massee4 ,with   #ab      
,coloured ,plates4 ,royal #hvo4 #ahs4   
net4          ',a work much in advance  
of any book in the           language   
treating of this group of organisms4    
,indispensable to every student of the  

,myxogastres4'--,nature4  ,c4           
,stephenson and ,f4 ,suddards4          
,,ornamental ,,design ,,for ,,woven     
,,fabrics4   ,by ,c4 ,,stephenson1 of   
the ,technical   ,college1 ,bradford1   
and ,f4 ,,suddards1   of the ,yorkshire 
,college1 ,leeds4 ,with   #fe full-page 
plates4 ,demy #hvo4   ,second ,edition4 
#gs4 #f;d4          ',the book is very  
ably done1 displaying an                
intimate knowledge of principles1 good  
taste1           and the faculty of     
clear           exposition4'--,yorkshire
 ,post4  ,c4 ,c4 ,channer and ,m4 ,e4   
,roberts4   ,,lace-,,making ,,in ,,the  
,,midlands1 ,,past ,,and   ,,present4   
,by ,c4 ,c4 ,,channer and ,m4 ,e4       
,,roberts4 ,with #af full-page          
,illustrations4 ,crown #hvo4 #bs4 #f;d4 
',an interesting book1 illustrated by   
fascinating                             
photographs4'--,speaker4     ,,theology 
,w4 ,r4 ,inge4 ,,christian ,,mysticism4 
,the   ,bampton ,lectures for #ahii4 ,by
 ,w4 ,r4   ,,inge1 ,m4,a41 ,fellow and  

,tutor of   ,hertford ,college1 ,oxford4
 ,demy #hvo4   #abs4 #f;d4 net4         
',it is fully worthy of the best        
traditions           connected with the 
,bampton                                
,lectureship4'--,record4  ,lady ,julian 
of ,norwich4 ,,revelations   ,,of       
,,divine ,,love4 ,by the ,,lady ,,julian
 of   ,norwich4 ,edited by ,,grace      
,,warrack4   ,crown #hvo4 #fs4          
,a partially modernised version1 from   
the ,,ms4 in           the ,british     
,museum of a book which ,dr4            
,dalgairns terms ',one of the most      
remarkable           books of the       
,middle ,ages4' ,mr4 ,inge in his       
,bampton ,lectures on ,christian        
,mysticism calls           it ',the     
beautiful but little known              
,revelations4'  ,r4 ,m4 ,benson4 ,,the  
,,way ,,of ,,holiness3 a   ,devotional  
,commentary on the #aaith   ,psalm4 ,by 
,r4 ,m4 ,,benson1 ,m4,a41 of the        
,cowley ,mission1 ,oxford4 ,crown #hvo4 
#es4          ',his facility is         

delightful1 and his very sound          
and accurate theological sense saves him
 from           many of the obvious     
dangers of such a gift4           ,give 
him a word or a number and at once there
           springs forth a fertile      
stream of thought1           never      
commonplace1 usually both deep and      
fresh4           ,for devotional        
purposes we think this book most        
valuable4 ,readers will find a great    
wealth of           thought if they use 
the book simply as a help           to  
meditation4'--,guardian4  ,jacob        
,behmen4 ,,the ,,supersensual ,,life4   
,by ,,jacob ,,behmen4 ,edited by        
,,bernard   ,,holland4 ,fcap #hvo4 #cs4 
#f;d4  ,s4 ,r4 ,driver4 ,,sermons ,,on  
,,subjects   ,,connected ,,with ,,the   
,,old ,,testament4 ,by   ,s4 ,r4        
,,driver1 ,d4,d41 ,canon of ,christ     
,church1 ,regius ,professor of ,hebrew  
in   the ,university of ,oxford4 ,cr4   
#hvo4   #fs4          ',a welcome       
companion to the author's famous        

,introduction4'--,guardian4  ,t4 ,k4    
,cheyne4 ,,founders ,,of ,,old          
,,testament ,,criticism4 ,by ,t4 ,k4    
,,cheyne1   ,d4,d41 ,oriel ,professor at
 ,oxford4   ,large ,crown #hvo4 #gs4    
#f;d4          ,a historical sketch of  
,o4 ,t4 ,criticism4  ,walter ,lock4     
,,st4 ,,paul1 ,,the                     
,,master-,,builder4 ,by ,,walter ,,lock1
 ,d4,d41   ,warden of ,keble ,college4  
,crown #hvo4   #cs4 #f;d4          ',the
 essence of the ,pauline teaching is    
condensed           into little more    
than a hundred pages1 yet no            
point of importance is                  
overlooked4'--,guardian4  ,f4 ,s4       
,granger4 ,,the ,,soul ,,of ,a          
,,christian4 ,by ,f4 ,s4 ,,granger1     
,m4,a41   ,litt4,d4 ,crown #hvo4 #fs4   
,a book dealing with the evolution of   
the           religious life and        
experiences4          ',a remarkable    
book4'--,glasgow ,herald4               
',both a scholarly and thoughtful       
book4'--,scotsman4  ,h4 ,rashdall4      

,,doctrine ,,and   ,,development4 ,by   
,,hastings ,,rashdall1   ,m4,a41 ,fellow
 and ,tutor of ,new   ,college1 ,oxford4
 ,cr4 #hvo4 #fs4  ,h4 ,h4 ,henson4      
,,apostolic ,,christianity3   ,as       
,illustrated by the ,epistles of ,st4   
,paul to the ,corinthians4 ,by ,h4 ,h4  
,,henson1 ,m4,a41 ,fellow of ,all       
,souls'1   ,oxford1 ,canon of           
,westminster4 ,cr4   #hvo4 #fs4  ,h4 ,h4
 ,henson4 ,,discipline ,,and ,,law4 ,by 
,h4 ,,hensley ,,henson1 ,m4,a41 ,fellow 
of ,all   ,souls'1 ,oxford4 ,fcap4 #hvo4
 #bs4 #f;d4  ,h4 ,h4 ,henson4 ,,light   
,,and ,,leaven3   ,,historical ,,and    
,,social ,,sermons4 ,by ,h4   ,h4       
,,henson1 ,m4,a4 ,crown #hvo4 #fs4  ,j4 
,houghton ,kennedy4 ,,st4 ,,paul',s     
,,second   ,,and ,,third ,,epistles ,,to
 ,,the ,,corinthians4   ,with           
,introduction1 ,dissertations1 and      
,notes1 by ,,james ,,houghton ,,kennedy1
   ,d4,d41 ,assistant ,lecturer in      
,divinity   in the ,university of       
,dublin4 ,crown   #hvo4 #fs4  ,bennett  

and ,adeney4 ,a ,,biblical              
,,introduction4 ,by ,w4 ,h4 ,,bennett1  
,m4,a41   and ,w4 ,f4 ,,adeney1 ,m4,a4  
,crown #hvo4 #gs4   #f;d4          ',it 
makes available to the ordinary reader  
the           best scholarship of the   
day in the field of           ,biblical 
introduction4 ,we know of no book which 
comes into competition with             
it4'--,manchester           ,guardian4  
,w4 ,h4 ,bennett4 ,a ,,primer ,,of ,,the
 ,,bible4   ,by ,w4 ,h4 ,,bennett4      
,second ,edition4   ,cr4 #hvo4 #bs4     
#f;d4          ',the work of an honest1 
fearless1 and sound           critic1   
and an excellent guide in a small       
compass to the books of the             
,bible4'--,manchester ,guardian4  ,c4   
,f4 ,g4 ,masterman4 ,,tennyson ,,as ,a  
,,religious ,,teacher4 ,by ,c4 ,f4 ,g4  
,,masterman4 ,crown #hvo4 #fs4          
',a thoughtful and penetrating          
appreciation1 full           of interest
 and suggestion4'--,world4  ,william    
,harrison4 ,,clovelly ,,sermons4   ,by  

,,william ,,harrison1 ,m4,a41 late      
,rector of ,clovelly4 ,with a ,preface  
by   ',,lucas ,,malet4' ,cr4 #hvo4 #cs4 
#f;d4  ,cecilia ,robinson4 ,,the        
,,ministry ,,of   ,,deaconesses4 ,by    
,deaconess ,,cecilia   ,,robinson4 ,with
 an ,introduction by the   ,lord ,bishop
 of ,winchester4 ,cr4 #hvo4   #cs4 #f;d4
          ',a learned and interesting   
book4'--,scotsman4  ,e4 ,b4 ,layard4    
,,religion ,,in ,,boyhood4   ,notes on  
the ,religious ,training of   ,boys4 ,by
 ,e4 ,b4 ,,layard1 ,m4,a4 #ahmo4   #as4 
,t4 ,herbert ,bindley4 ,,the            
,,oecumenical   ,,documents ,,of ,,the  
,,faith4 ,edited with   ,introductions  
and ,notes by ,t4 ,,herbert   ,,bindley1
 ,b4,d41 ,merton ,college1 ,oxford4     
,crown #hvo4 #fs4          ,a historical
 account of the ,creeds4  ,h4 ,m4       
,barron4 ,,texts ,,for ,,sermons ,,on   
,,various ,,occasions ,,and ,,subjects4 
,compiled and ,arranged by ,h4 ,m4      
,,barron1 ,b4,a41 of ,wadham ,college1  
,oxford1 with a ,preface by ,canon      

,,scott   ,,holland4 ,crown #hvo4 #cs4  
#f;d4  ,w4 ,yorke ,fausset4 ,,the ,,de  
,,catechizandis   ,,rudibus ,,of ,,st4  
,,augustine4 ,edited1 with              
,introduction1 ,notes1 etc41 by ,w4     
,,yorke   ,,fausset1 ,m4,a4 ,cr4 #hvo4  
#cs4 #f;d4  ,j4 ,h4 ,burn4 ,,the        
,,soul',s ,,pilgrimage3   ,devotional   
,readings from the published   and      
unpublished writings of ,,george        
,,body1 ,d4,d4 ,selected and arranged by
 ,j4   ,h4 ,,burn1 ,b4,d4 ,pott #hvo4   
#bs4 #f;d4  ,f4 ,weston4 ,,the ,,holy   
,,sacrifice4 ,by ,f4   ,,weston1 ,m4,a41
 ,curate of ,st4 ,matthew's1            
,westminster4 ,pott #hvo4 #f;d4 net4    
,kempis4 ,,the ,,imitation ,,of         
,,christ4 ,by   ,,thomas  ,,kempis4     
,with an ,introduction   by ,,dean      
,,farrar4 ,illustrated by ,c4 ,m4       
,,gere4 ,second ,edition4 ,fcap4 #hvo4  
#cs4   #f;d4 ,padded morocco1 #es4      
',amongst all the innumerable ,english  
editions of           the ,imitation1   
there can have been few which           

were prettier than this one1 printed in 
strong           and handsome type1 with
 all the glory of red                   
initials4'--,glasgow ,herald4  ,j4      
,keble4 ,,the ,,christian ,,year4 ,by   
,,john   ,,keble4 ,with an ,introduction
 and ,notes   by ,w4 ,,lock1 ,d4,d41    
,warden of ,keble   ,college4           
,illustrated by ,r4 ,,anning   ,,bell4  
,second ,edition4 ,fcap4 #hvo4 #cs4     
#f;d4 ,padded morocco4 #es4             
',the present edition is annotated with 
all the           care and insight to be
 expected from ,mr4                     
,lock4'--,guardian4   ,oxford           
,commentaries  ,general ,editor1        
,,walter ,,lock1 ,d4,d41 ,warden of     
,keble ,college1 ,dean4 ,ireland's      
,professor of ,exegesis in the          
,university of ,oxford4  ,,the ,,book   
,,of ,,job4 ,edited1 with               
,introduction and ,notes1 by ,e4 ,c4 ,s4
   ,,gibson1 ,d4,d41 ,vicar of ,leeds4  
,demy   #hvo4 #fs4          ',the       
publishers are to be congratulated on   

the           start the series has      
made4'--,times4          ',dr4 ,gibson's
 work is worthy of a high degree of     
appreciation4 ,to the busy worker and   
the           intelligent student the   
commentary will be a           real     
boon2 and it will1 if we are not        
mistaken1           be much in demand4  
,the ,introduction is almost a          
model of concise1 straightforward1      
prefatory           remarks on the      
subject treated4'--,athenum4            
,handbooks of ,theology  ,general       
,editor1 ,a4 ,,robertson1 ,d4,d41       
,principal of ,king's ,college1 ,london4
  ,,the ,,xxxix4 ,,articles ,,of ,,the  
,,church ,,of   ,,england4 ,edited with 
an ,introduction   by ,e4 ,c4 ,s4       
,,gibson1 ,d4,d41 ,vicar of   ,leeds1   
late ,principal of ,wells   ,theological
 ,college4 ,second and   ,cheaper       
,edition in ,one ,volume4 ,demy   #hvo4 
#abs4 #f;d4          ',we welcome with  
the utmost satisfaction a new1          
cheaper1 and more convenient edition of 

,dr4           ,gibson's book4 ,it was  
greatly wanted4 ,dr4           ,gibson  
has given theological students just what
           they want1 and we should like
 to think that it           was in the  
hands of every candidate for            
orders4'--,guardian4  ,,an              
,,introduction ,,to ,,the ,,history ,,of
   ,,religion4 ,by ,f4 ,b4 ,,jevons1    
,m4,a41   ,litt4,d41 ,principal of      
,bishop   ,hatfield's ,hall4 ,demy #hvo4
 #ajs4 #f;d4          ',the merit of    
this book lies in the penetration1      
the singular acuteness and force of the 
author's judgment4 ,he is at once       
critical and           luminous1 at once
 just and suggestive4 ,a                
comprehensive and thorough              
book4'--,birmingham           ,post4    
,,the ,,doctrine ,,of ,,the             
,,incarnation4 ,by ,r4   ,l4 ,,ottley1  
,m4,a41 late fellow of   ,magdalen      
,college1 ,oxon41 and   ,principal of   
,pusey ,house4 ,in ,two   ,volumes4     
,demy #hvo4 #aes4          ',a clear and

 remarkably full account of the main    
currents of speculation4 ,scholarly     
precision           444 genuine         
tolerance 444 intense interest in       
his subject--are ,mr4 ,ottley's         
merits4'--,guardian4  ,,an              
,,introduction ,,to ,,the ,,history ,,of
 ,,the   ,,creeds4 ,by ,a4 ,e4 ,,burn1  
,b4,d41   ,examining ,chaplain to the   
,bishop of   ,lichfield4 ,demy #hvo4    
#ajs4 #f;d4          ',this book may be 
expected to hold its place as           
an authority on its                     
subject4'--,spectator4  ,,the           
,,philosophy ,,of ,,religion ,,in       
,,england   ,,and ,,america4 ,by        
,,alfred ,,caldecott1   ,d4,d41 ,demy   
#hvo4 #ajs4 #f;d4          ',singularly 
well-informed1 comprehensive1 and       
fair4'--,glasgow ,herald4          ',a  
lucid and informative account1 which    
certainly           deserves a place in 
every philosophical                     
library4'--,scotsman4   ,the            
,churchman's ,library  ,general ,editor1

 ,j4 ,h4 ,,burn1 ,b4,d41 ,examining     
,chaplain to the ,bishop of ,aberdeen4  
,,the ,,beginnings ,,of ,,english       
,,christianity4   ,by ,w4 ,e4 ,,collins1
 ,m4,a4 ,with ,map4 ,cr4   #hvo4 #cs4   
#f;d4          ',an excellent example of
 thorough and fresh           historical
 work4'--,guardian4  ,,some ,,new       
,,testament ,,problems4 ,by ,,arthur    
,,wright1 ,m4,a41 ,fellow of ,queen's   
,college1 ,cambridge4 ,crown #hvo1 #fs4 
',real students will revel in these     
reverent1           acute1 and pregnant 
essays in ,biblical                     
scholarship4'--,great ,thoughts4  ,,the 
,,kingdom ,,of ,,heaven ,,here ,,and    
,,hereafter4 ,by ,,canon ,,winterbotham1
   ,m4,a41 ,b4,sc41 ,,ll4,b4 ,cr4 #hvo4 
#cs4 #f;d4          ',a most able book  
at once exceedingly thoughtful          
and richly suggestive4'--,glasgow       
,herald4  ,,the ,,workmanship ,,of ,,the
 ,,prayer ,,book3 ,its   ,literary and  
,liturgical ,aspects4 ,by   ,j4         
,,dowden1 ,d4,d41 ,lord ,bishop of      

,edinburgh4 ,crown #hvo4 #cs4 #f;d4     
',scholarly and                         
interesting1'--,manchester              
,guardian4  ,,evolution4 ,by ,f4 ,b4    
,,jevons1 ,m4,a41   ,litt4,d41          
,principal of ,hatfield ,hall1          
,durham4 ,crown #hvo4 #cs4 #f;d4        
',a well-written book1 full of sound    
thinking           happily              
expressed4'--,manchester ,guardian4     
,the ,churchman's ,bible  ,general      
,editor1 ,j4 ,h4 ,,burn1 ,b4,d4         
,messrs4 ,,methuen are issuing a series 
of expositions upon most of the books of
 the ,bible4 ,the volumes will be       
practical and devotional1 and the text  
of the authorised version is explained  
in sections1 which will correspond as   
far as possible with the ,church        
,lectionary4  ,,the ,,epistle ,,of ,,st4
 ,,paul ,,to ,,the   ,,galatians4       
,explained by ,a4 ,w4   ,,robinson1     
,vicar of ,all ,hallows1   ,barking4    
,fcap4 #hvo4 #as4 #f;d4 net4            
',the most attractive1 sensible1 and    

instructive           manual for people 
at large1 which we have ever            
seen4'--,church ,gazette4               
,,ecclesiastes4 ,explained by ,a4 ,w4   
,,streane1 ,d4,d4 ,fcap4 #hvo4 #as4     
#f;d4   net4          ',scholarly1      
suggestive1 and particularly            
interesting4'--,bookman4  ,,the         
,,epistle ,,of ,,paul ,,the ,,apostle   
,,to ,,the   ,,philippians4 ,explained  
by ,c4 ,r4 ,d4   ,,biggs1 ,b4,d4 ,fcap4 
#hvo4 #as4 #f;d4 net4          ',mr4    
,biggs' work is very thorough1 and he   
has           managed to compress a good
 deal of information           into a   
limited space4'--,guardian4  ,,the      
,,epistle ,,of ,,st4 ,,james4 ,edited by
 ,h4   ,w4 ,,fulford1 ,m4,a4 ,fcap4     
#hvo4 #as4 #f;d4   net4   ,the ,library 
of ,devotion  ,pott #hvo1 cloth1 #bs42  
leather1 #bs4 #f;d4 net4      ',this    
series is excellent4'--,,the ,,bishop   
,,of ,,london4     ',very               
delightful4'--,,the ,,bishop ,,of ,,bath
 ,,and ,,wells4     ',well worth the    

attention of the ,clergy4'--,,the       
,,bishop ,,of         ,,lichfield4      
',the new ,library of ,devotion is      
excellent4'--,,the ,,bishop ,,of        
,,peterborough4                         
',charming4'--,record4                  
',delightful4'--,church ,bells4  ,,the  
,,confessions ,,of ,,st4 ,,augustine4   
,newly   ,translated1 with an           
,introduction and   ,notes1 by ,c4      
,,bigg1 ,d4,d41 late ,student   of      
,christ ,church4 ,third ,edition4       
',the translation is an excellent piece 
of           ,english1 and the          
introduction is a masterly              
exposition4 ,we augur well of a series  
which           begins so               
satisfactorily4'--,times4  ,,the        
,,christian ,,year4 ,by ,,john ,,keble4 
,with   ,introduction and ,notes by     
,,walter   ,,lock1 ,d4,d41 ,warden of   
,keble ,college1   ,ireland ,professor  
at ,oxford4  ,,the ,,imitation ,,of     
,,christ4 ,a ,revised   ,translation1   
with an ,introduction1 by   ,c4 ,,bigg1 

,d4,d41 late ,student of ,christ        
,church4 ,second ,edition4          ,a  
practically new translation of this     
book1 which           the reader has1   
almost for the first time1              
exactly in the shape in which it left   
the hands           of the author4  ,a  
,,book ,,of ,,devotions4 ,by ,j4 ,w4    
,,stanbridge1 ,b4,d41 ,rector of        
,bainton1   ,canon of ,york1 and        
sometime ,fellow of   ,st4 ,john's      
,college1 ,oxford4          ',it is     
probably the best book of its kind4 ,it 
deserves high commendation4'--,church   
,gazette4  ,,lyra ,,innocentium4 ,by    
,,john ,,keble4   ,edited1 with         
,introduction and ,notes1   by ,,walter 
,,lock1 ,d4,d41 ,warden of ,keble       
,college1 ,oxford4          ',this sweet
 and fragrant book has never been       
published more attractively4'--,academy4
  ,a ,,serious ,,call ,,to ,a ,,devout  
,,and ,,holy   ,,life4 ,by ,,william    
,,law4 ,edited1 with an   ,introduction1
 by ,c4 ,,bigg1 ,d4,d41 late   ,student 

of ,christ ,church4          ,this is a 
reprint1 word for word and line for     
line1 of the ,editio ,princeps4  ,,the  
,,temple4 ,by ,,george ,,herbert4       
,edited1   with an ,introduction and    
,notes1 by ,e4   ,c4 ,s4 ,,gibson1      
,d4,d41 ,vicar of ,leeds4          ,this
 edition contains ,walton's ,life of    
,herbert1           and the text is that
 of the first edition4  ,a ,,guide ,,to 
,,eternity4 ,by ,cardinal ,,bona4       
,edited1 with an ,introduction and      
,notes1 by ,j4 ,w4 ,,stanbridge1 ,b4,d41
   late ,fellow of ,st4 ,john's         
,college1   ,oxford4  ,,the ,,psalms    
,,of ,,david4 ,with an   ,introduction  
and ,notes by ,b4 ,w4   ,,randolph1     
,d4,d41 ,principal of the   ,theological
 ,college1 ,ely4          ,a devotional 
and practical edition of the ,prayer    
,book version of the ,psalms4  ,,lyra   
,,apostolica4 ,with an ,introduction    
by ,canon ,,scott ,,holland1 and ,notes 
by   ,h4 ,c4 ,,beeching1 ,m4,a4  ,,the  
,,inner ,,way4 ,being ,thirty-six       

,sermons   for ,festivals by ,,john     
,,tauler4 ,edited1   with an            
,introduction1 by ,a4 ,w4 ,,hutton1     
,m4,a4   ,leaders of ,religion  ,edited 
by ,h4 ,c4 ,,beeching1 ,m4,a4 ,with     
,portraits1 ,crown #hvo4 #cs4 #f;d4  ,a 
series of short biographies of the most 
prominent leaders of religious life and 
thought of all ages and countries4  ,the
 following are ready--  ,,cardinal      
,,newman4 ,by ,r4 ,h4 ,,hutton4  ,,john 
,,wesley4 ,by ,j4 ,h4 ,,overton1 ,m4,a4 
,,bishop ,,wilberforce4 ,by ,g4 ,w4     
,,daniell1   ,m4,a4  ,,cardinal         
,,manning4 ,by ,a4 ,w4 ,,hutton1 ,m4,a4 
,,charles ,,simeon4 ,by ,h4 ,c4 ,g4     
,,moule1 ,d4,d4  ,,john ,,keble4 ,by    
,,walter ,,lock1 ,d4,d4  ,,thomas       
,,chalmers4 ,by ,mrs4 ,,oliphant4       
,,lancelot ,,andrewes4 ,by ,r4 ,l4      
,,ottley1 ,m4,a4  ,,augustine ,,of      
,,canterbury4 ,by ,e4 ,l4 ,,cutts1      
,d4,d4  ,,william ,,laud4 ,by ,w4 ,h4   
,,hutton1 ,m4,a4  ,,john ,,knox4 ,by ,f4
 ,,maccunn4  ,,john ,,howe4 ,by ,r4 ,f4 

,,horton1 ,d4,d4  ,,bishop ,,ken4 ,by   
,f4 ,a4 ,,clarke1 ,m4,a4  ,,george      
,,fox1 ,,the ,,quaker4 ,by ,t4          
,,hodgkin1   ,d4,c4,l4  ,,john ,,donne4 
,by ,,augustus ,,jessopp1 ,d4,d4        
,,thomas ,,cranmer4 ,by ,a4 ,j4 ,,mason4
  ,,bishop ,,latimer4 ,by ,r4 ,m4       
,,carlyle and ,a4   ,j4 ,,carlyle1      
,m4,a4  ,other volumes will be announced
 in due course4     ,,fiction   ,marie  
,corelli's ,novels  ,crown #hvo4 #fs4   
each4  ,a ,,romance ,,of ,,two ,,worlds4
 ,twenty-,second   ,edition4            
,,vendetta4 ,seventeenth ,edition4      
,,thelma4 ,twenty-,fifth ,edition4      
,,ardath3 ,,the ,,story ,,of ,a ,,dead  
,,self4   ,thirteenth ,edition4  ,,the  
,,soul ,,of ,,lilith4 ,tenth ,edition4  
,,wormwood4 ,eleventh ,edition4         
,,barabbas3 ,a ,,dream ,,of ,,the       
,,world',s   ,,tragedy4 ,thirty-sixth   
,edition4          ',the tender         
reverence of the treatment and the      
imaginative beauty of the writing have  
reconciled us to the daring of the      

conception1           and the conviction
 is forced on us that even so           
exalted a subject cannot be made too    
familiar           to us1 provided it be
 presented in the true           spirit 
of ,christian faith4 ,the amplifications
           of the ,scripture narrative  
are often conceived           with high 
poetic insight1 and this ,dream of      
the ,world's ,tragedy is a lofty and not
           inadequate paraphrase of the 
supreme climax of           the inspired
 narrative4'--,dublin ,review4  ,,the   
,,sorrows ,,of ,,satan4 ,forty-,fourth  
,edition4          ',a very powerful    
piece of work4444 ,the conception       
is magnificent1 and is likely to win an 
abiding           place within the      
memory of man4444 ,the author           
has immense command of language1 and a  
limitless audacity4444 ,this interesting
 and           remarkable romance will  
live long after much of           the   
ephemeral literature of the day is      
forgotten4444 ,a literary phenomenon 444

 novel1           and even              
sublime4'--,w4 ,t4 ,,stead in the       
,review           of ,reviews4  ,,the   
,,master ,,christian4                   
#afjth ,thousand4          ',it cannot  
be denied that ,the ,master ,christian  
is a powerful book2 that it is one      
likely to           raise uncomfortable 
questions in all but the           most 
self-satisfied readers1 and that it     
strikes at the root of the failure of   
the           ,churches--the decay of   
faith--in a manner which           shows
 the inevitable disaster heaping up4444 
,the good ,cardinal ,bonpr is a         
beautiful figure1           fit to stand
 beside the good ,bishop in ,les        
,misrables4444 ,the chapter in which the
           ,cardinal appears with       
,manuel before ,leo ,,xiii4           is
 characterised by extraordinary realism 
and           dramatic intensity4444 ,it
 is a book with a           serious     
purpose expressed with absolute         
unconventionality and passion4444 ,and  

this is           to say it is a book   
worth           reading4'--,examiner4   
,anthony ,hope's ,novels  ,crown #hvo4  
#fs4 each4  ,,the ,,god ,,in ,,the      
,,car4 ,ninth ,edition4          ',a    
very remarkable book1 deserving of      
critical           analysis impossible  
within our limit2           brilliant1  
but not superficial2 well               
considered1 but not elaborated2         
constructed           with the          
proverbial art that conceals1 but yet   
allows itself to be enjoyed by readers  
to whom           fine literary method  
is a keen pleasure4'--,the              
,world4  ,a ,,change ,,of ,,air4 ,sixth 
,edition4          ',a graceful1        
vivacious comedy1 true to human         
nature4 ,the characters are traced with 
a           masterly hand4'--,times4  ,a
 ,,man ,,of ,,mark4 ,fifth ,edition4    
',of all ,mr4 ,hope's books1 ,a ,man of 
,mark is the           one which best   
compares with ,the ,prisoner of         
,zenda4'--,national ,observer4  ,,the   

,,chronicles ,,of ,,count ,,antonio4    
,fourth   ,edition4          ',it is a  
perfectly enchanting story of love and  
chivalry1 and pure romance4 ,the ,count 
is the           most constant1         
desperate1 and modest and tender        
of lovers1 a peerless gentleman1 an     
intrepid           fighter1 a faithful  
friend1 and a magnanimous               
foe4'--,guardian4  ,,phroso4            
,illustrated by ,h4 ,r4 ,,millar4       
,fifth ,edition4          ',the tale is 
thoroughly fresh1 quick with            
vitality1 stirring the blood4'--,st4    
,james's           ,gazette4  ,,simon   
,,dale4 ,illustrated4 ,fifth   ,edition4
          ',there is searching analysis 
of human nature1           with a most  
ingeniously constructed plot4 ,mr4      
,hope has drawn the contrasts of his    
women with           marvellous subtlety
 and delicacy4'--,times4  ,,the         
,,king',s ,,mirror4 ,third ,edition4    
',in elegance1 delicacy1 and tact it    
ranks with           the best of his    

novels1 while in the wide range         
of its portraiture and the subtlety of  
its           analysis it surpasses all 
his earlier                             
ventures4'--,spectator4  ,,quisante4    
,third ,edition4          ',the book is 
notable for a very high literary        
quality1 and an impress of power and    
mastery on           every              
page4'--,daily ,chronicle4   ,gilbert   
,parker's ,novels  ,crown #hvo4 #fs4    
each4  ,,pierre ,,and ,,his ,,people4   
,fifth ,edition4          ',stories     
happily conceived and finely executed4  
,there is strength and genius in ,mr4   
,parker's           style4'--,daily     
,telegraph4  ,,mrs4 ,,falchion4 ,fourth 
,edition4          ',a splendid study of
 character4'--,athenum4  ,,the          
,,translation ,,of ,a ,,savage4 ,second 
,edition4          ',the plot is        
original and one difficult to work      
out2 but ,mr4 ,parker has done it with  
great           skill and               
delicacy4'--,daily ,chronicle4  ,,the   

,,trail ,,of ,,the ,,sword4             
,illustrated4   ,seventh ,edition4      
',a rousing and dramatic tale4 ,a book  
like this1           in which swords    
flash1 great surprises are              
undertaken1 and daring deeds done1 in   
which men           and women live and  
love in the old passionate              
way1 is a joy inexpressible4'--,daily   
,chronicle4  ,,when ,,valmond ,,came    
,,to ,,pontiac3 ,the ,story   of a ,lost
 ,napoleon4 ,fifth ,edition4            
',here we find romance--real1 breathing1
 living           romance4 ,the         
character of ,valmond is drawn          
unerringly4'--,pall ,mall ,gazette4     
,,an ,,adventurer ,,of ,,the ,,north3   
,the ,last   ,adventures of ',pretty    
,pierre4'   ,second ,edition4           
',the present book is full of fine and  
moving           stories of the great   
,north1 and it will add to              
,mr4 ,parker's already high             
reputation4'--,glasgow ,herald4  ,,the  
,,seats ,,of ,,the ,,mighty4            

,illustrated4   ,eleventh ,edition4     
',mr4 ,parker has produced a really fine
 historical           novel4'--,athenum4
          ',a great book4'--,black and  
,white4  ,,the ,,battle ,,of ,,the      
,,strong3 a ,romance of   ,two          
,kingdoms4 ,illustrated4 ,fourth        
,edition4          ',nothing more       
vigorous or more human has come         
from ,mr4 ,gilbert ,parker than this    
novel4 ,it has           all the graphic
 power of his last book1 with           
truer feeling for the romance1 both of  
human           life and wild           
nature4'--,literature4  ,,the ,,pomp    
,,of ,,the ,,lavilettes4 ,second        
,edition4 #cs4 #f;d4          ',unforced
 pathos1 and a deeper knowledge of human
           nature than ,mr4 ,parker has 
ever displayed           before4'--,pall
 ,mall ,gazette4   ,s4 ,baring ,gould's 
,novels  ,crown #hvo4 #fs4 each4        
,,arminell4 ,fifth ,edition4  ,,urith4  
,fifth ,edition4  ,,in ,,the ,,roar ,,of
 ,,the ,,sea4 ,seventh   ,edition4      

,,mrs4 ,,curgenven ,,of ,,curgenven4    
,fourth   ,edition4  ,,cheap ,,jack     
,,zita4 ,fourth ,edition4  ,,the ,,queen
 ,,of ,,love4 ,fifth ,edition4          
,,margery ,,of ,,quether4 ,third        
,edition4  ,,jacquetta4 ,third ,edition4
  ,,kitty ,,alone4 ,fifth ,edition4     
,,no,,mi4 ,illustrated4 ,fourth         
,edition4  ,,the ,,broom-,,squire4      
,illustrated4 ,fourth   ,edition4  ,,the
 ,,pennycomequicks4 ,third ,edition4    
,,dartmoor ,,idylls4  ,,guavas ,,the    
,,tinner4 ,illustrated4 ,second         
,edition4  ,,bladys4 ,illustrated4      
,second ,edition4  ,,domitia4           
,illustrated4 ,second ,edition4  ,,pabo 
,,the ,,priest4  ,,winefred4            
,illustrated4 ,second ,edition4  ,,the  
,,frobishers4         99       99       
99       99       99  ,conan ,doyle4    
,,round ,,the ,,red ,,lamp4 ,by   ,a4   
,,conan ,,doyle4 ,seventh ,edition4     
,crown #hvo4 #fs4          ',the book is
 far and away the best view that has    
been vouchsafed us behind the scenes of 

the                                     
consulting-room4'--,illustrated ,london 
,news4  ,stanley ,weyman4 ,,under ,,the 
,,red ,,robe4   ,by ,,stanley ,,weyman1 
,author of ',a   ,gentleman of ,france4'
 ,with   ,illustrations by ,r4 ,c4      
,,woodville4   ,sixteenth ,edition4     
,crown #hvo4 #fs4          ',every one  
who reads books at all must read this   
thrilling romance1 from the first page  
of which           to the last the      
breathless reader is haled              
along4 ,an inspiration of manliness and 
courage4'--,daily ,chronicle4  ,lucas   
,malet4 ,,the ,,wages ,,of ,,sin4 ,by   
,,lucas ,,malet4 ,thirteenth ,edition4  
,crown #hvo4 #fs4  ,lucas ,malet4 ,,the 
,,carissima4 ,by ,,lucas   ,,malet1     
,author of ',the ,wages of ,sin1'   etc4
 ,fourth ,edition4 ,crown #hvo4 #fs4    
,lucas ,malet4 ,,the ,,gateless         
,,barrier4 ,by   ,,lucas ,,malet1       
,author of ',the ,wages of   ,sin4'     
,fourth ,edition4 ,crown #hvo4 #fs4     
',the story is told with a sense of     

style and a           dramatic vigour   
that makes it a pleasure to             
read4 ,the workmanship arouses          
enthusiasm4'--,times4  ,w4 ,w4 ,jacobs4 
,a ,,master ,,of ,,craft4 ,by   ,w4 ,w4 
,,jacobs4 ,author of ',many   ,cargoes4'
 ,illustrated4 ,fourth   ,edition4      
,crown #hvo4 #cs4 #f;d4          ',can  
be unreservedly recommended to all who  
have           not lost their appetite  
for wholesome                           
laughter4'--,spectator4          ',the  
best humorous book published for many a 
day4'--,black and ,white4  ,w4 ,w4      
,jacobs4 ,,many ,,cargoes4 ,by ,w4 ,w4  
,,jacobs4 ,twenty-fifth ,edition4 ,crown
   #hvo4 #cs4 #f;d4  ,w4 ,w4 ,jacobs4   
,,sea ,,urchins4 ,by ,w4 ,w4   ,,jacobs4
 ,crown #hvo4 #cs4 #f;d4  ,edna ,lyall4 
,,derrick ,,vaughan1 ,,novelist4   #dbnd
 thousand4 ,by ,,edna ,,lyall4 ,crown   
#hvo4 #cs4 #f;d4  ,george ,gissing4     
,,the ,,town ,,traveller4 ,by   ,,george
 ,,gissing1 ,author of ',demos1' ',in   
the ,year of ,jubilee1' etc4 ,second    

,edition4 ,cr4 #hvo4 #fs4          ',it 
is a bright and witty book above all    
things4           ,polly ,sparkes is a  
splendid bit of           work4'--,pall 
,mall ,gazette4          ',the spirit of
 ,dickens is in it4'--,bookman4  ,george
 ,gissing4 ,,the ,,crown ,,of ,,life4   
,by   ,,george ,,gissing1 ,author of    
',demos1'   ',the ,town ,traveller1'    
etc4 ,crown   #hvo4 #fs4  ,henry ,james4
 ,,the ,,soft ,,side4 ,by ,,henry       
,,james1 ,author of ',what ,maisie      
,knew4'   ,second ,edition4 ,crown #hvo4
 #fs4          ',the amazing cleverness 
marks the great                         
worker4'--,speaker4  ,h4 ,james4 ,,the  
,,sacred ,,fount4 ,by ,,henry   ,,james1
 ,author of ',what ,maisie ,knew4'      
,crown #hvo4 #fs4          ',the ,sacred
 ,fount is only for the few1 but they   
will prize it highly1 for it is worthy  
of its           illustrious            
author4'--,pall ,mall ,gazette4  ,s4 ,r4
 ,crockett4 ,,lochinvar4 ,by ,s4 ,r4    
,,crockett1 ,author of ',the ,raiders1' 

etc4 ,illustrated4 ,second ,edition4    
,crown #hvo4 #fs4          ',full of    
gallantry and pathos1 of the clash of   
arms1 and brightened by episodes of     
humour and                              
love4'--,westminster ,gazette4  ,s4 ,r4 
,crockett4 ,,the ,,standard ,,bearer4   
,by ,s4 ,r4 ,,crockett4 ,crown #hvo4    
#fs4          ',a delightful            
tale4'--,speaker4          ',mr4        
,crockett at his best4'--,literature4   
,arthur ,morrison4 ,,tales ,,of ,,mean  
,,streets4 ,by ,,arthur ,,morrison4     
,fifth   ,edition4 ,cr4 #hvo4 #fs4      
,told with consummate art and           
extraordinary           detail4 ,in the 
true humanity of the book lies          
its justification1 the permanence of its
           interest1 and its indubitable
           triumph4'--,athenum4         
',a great book4 ,the author's method is 
amazingly           effective1 and      
produces a thrilling sense of           
reality4 ,the writer lays upon us a     
master hand4           ,the book is     

simply appalling and irresistible in    
its interest4 ,it is humorous also2     
without           humour it would not   
make the mark it is certain           to
 make4'--,world4  ,arthur ,morrison4 ,a 
,,child ,,of ,,the ,,jago4   ,by        
,,arthur ,,morrison4 ,third ,edition4   
,cr4 #hvo4 #fs4          ',the book is a
 masterpiece4'--,pall ,mall             
,gazette4          ',told with great    
vigour and powerful                     
simplicity4'--,athenum4  ,arthur        
,morrison4 ,,to ,,london ,,town4 ,by    
,,arthur ,,morrison1 ,author of ',tales 
of   ,mean ,streets1' etc4 ,second      
,edition4   ,crown #hvo4 #fs4           
',we have idyllic pictures1 woodland    
scenes full           of tenderness and 
grace4444 ,this is the new ,mr4         
,arthur ,morrison gracious and tender1  
sympathetic and human4'--,daily         
,telegraph4  ,arthur ,morrison4         
,,cunning ,,murrell4 ,by   ,,arthur     
,,morrison1 ,author of ',a ,child   of  
the ,jago1' etc4 ,crown #hvo4 #fs4      

',the plot hangs admirably4 ,the        
dialogue is           perfect4'--,daily 
,mail4          ',admirable4444         
,delightful humorous relief 444 a       
most artistic and satisfactory          
achievement4'--,spectator4  ,max        
,pemberton4 ,,the ,,footsteps ,,of ,a   
,,throne4 ,by ,,max ,,pemberton4        
,illustrated4 ,second ,edition4 ,crown  
#hvo4 #fs4          ',a story of pure   
adventure1 with a sensation on          
every page4'--,daily ,mail4  ,m4        
,sutherland4 ,,one ,,hour ,,and ,,the   
,,next4   ,by ,,the ,,duchess ,,of      
,,sutherland4 ,third   ,edition4 ,crown 
#hvo4 #fs4          ',passionate1 vivid1
 dramatic4'--,literature4  ,mrs4        
,clifford4 ,a ,,flash ,,of ,,summer4 ,by
   ,mrs4 ,w4 ,k4 ,,clifford1 ,author of 
',aunt   ,anne1' etc4 ,second ,edition4 
,crown   #hvo4 #fs4          ',the story
 is a very beautiful one1 exquisitely   
told4'--,speaker4  ,emily ,lawless4     
,,hurrish4 ,by the   ,honble4 ,,emily   
,,lawless1 ,author of   ',maelcho1' etc4

 ,fifth ,edition4 ,cr4   #hvo4 #fs4     
,emily ,lawless4 ,,maelcho3 a ,sixteenth
   ,century ,romance4 ,by the ,honble4  
,,emily   ,,lawless4 ,second ,edition4  
,crown #hvo4   #fs4          ',a really 
great book4'--,spectator4  ,emily       
,lawless4 ,,traits ,,and                
,,confidences4 ,by the ,honble4 ,,emily 
,,lawless4 ,crown #hvo4 #fs4  ,eden     
,phillpotts4 ,,lying ,,prophets4 ,by    
,,eden ,,phillpotts4 ,crown #hvo4 #fs4  
,eden ,phillpotts4 ,,children ,,of ,,the
 ,,mist4   ,by ,,eden ,,phillpotts4     
,crown #hvo4 #fs4  ,eden ,phillpotts4   
,,the ,,human ,,boy4 ,by   ,,eden       
,,phillpotts1 ,author of ',children   of
 the ,mist4' ,with a ,frontispiece4     
,fourth ,edition4 ,crown #hvo4 #fs4     
',mr4 ,phillpotts knows exactly what    
schoolboys do1           and can lay    
bare their inmost thoughts2             
likewise he shows an all-pervading sense
 of           humour4'--,academy4  ,eden
 ,phillpotts4 ,,sons ,,of ,,the         
,,morning4   ,by ,,eden ,,phillpotts1   

,author of ',the   ,children of the     
,mist4' ,second   ,edition4 ,crown #hvo4
 #fs4          ',a book of strange power
 and           fascination4'--,morning  
,post4          ',inimitable            
humour4'--,daily ,graphic4  ,jane       
,barlow4 ,a ,,creel ,,of ,,irish        
,,stories4 ,by ,,jane ,,barlow1 ,author 
of   ',irish ,idylls4' ,second ,edition4
   ,crown #hvo4 #fs4          ',vivid   
and singularly real4'--,scotsman4  ,jane
 ,barlow4 ,,from ,,the ,,east ,,unto    
,,the   ,,west4 ,by ,,jane ,,barlow4    
,crown #hvo4   #fs4  ,j4 ,h4 ,findlater4
 ,,the ,,green ,,graves ,,of            
,,balgowrie4 ,by ,,jane ,h4 ,,findlater4
   ,fourth ,edition4 ,crown #hvo4 #fs4  
',a powerful and vivid                  
story4'--,standard4          ',a        
beautiful story1 sad and strange as     
truth           itself4'--,vanity ,fair4
          ',a singularly original1      
clever1 and beautiful                   
story4'--,guardian4          ',reveals  
to us a new writer of undoubted faculty 

and reserve force4'--,spectator4        
',an exquisite idyll1 delicate1         
affecting1 and                          
beautiful4'--,black and ,white4  ,j4 ,h4
 ,findlater4 ,a ,,daughter ,,of         
,,strife4 ,by ,,jane ,h4 ,,findlater4   
,crown   #hvo4 #fs4  ,j4 ,h4 ,findlater4
 ,,rachel4 ,by ,,jane ,h4   ,,findlater4
 ,second ,edition4 ,crown #hvo4   #fs4  
',a not unworthy successor to ,the      
,green ,graves of                       
,balgowrie4'--,critic4  ,j4 ,h4 and     
,mary ,findlater4 ,,tales ,,that   ,,are
 ,,told4 ,by ,,jane ,h4 ,,findlater1 and
   ,,mary ,,findlater4 ,crown #hvo4 #fs4
          ',delightful and graceful     
stories for which we           have the 
warmest welcome4'--,literature4  ,mary  
,findlater4 ,a ,,narrow ,,way4 ,by      
,,mary   ,,findlater1 ,author of ',over 
the   ,hills4' ,third ,edition4 ,crown  
#hvo4   #fs4          ',a wholesome1    
thoughtful1 and interesting             
novel4'--,morning ,post4                
',singularly pleasant1 full of quiet    

humour and           tender             
sympathy4'--,manchester ,guardian4      
,mary ,findlater4 ,,over ,,the ,,hills4 
,by   ,,mary ,,findlater4 ,second       
,edition4 ,cr4   #hvo4 #fs4          ',a
 strong and wise book of deep insight   
and           unflinching               
truth4'--,birmingham ,post4  ,mary      
,findlater4 ,,betty ,,musgrave4 ,by     
,,mary ,,findlater4 ,second ,edition4   
,crown #hvo4 #fs4          ',handled    
with dignity and delicacy4444 ,a most   
touching story4'--,spectator4  ,alfred  
,ollivant4 ,,owd ,,bob1 ,,the ,,grey    
,,dog ,,of ,,kenmuir4 ,by ,,alfred      
,,ollivant4   ,fifth ,edition4 ,cr4     
#hvo4 #fs4          ',weird1 thrilling1 
strikingly graphic4'--,punch4           
',we admire this book4444 ,it is one to 
read with           admiration and to   
praise with                             
enthusiasm4'--,bookman4          ',it is
 a fine1 open-air1 blood-stirring book1 
to           be enjoyed by every man and
 woman to whom a dog           is       

dear4'--,literature4  ,b4 ,m4 ,croker4  
,,peggy ,,of ,,the ,,bartons4   ,by ,b4 
,m4 ,,croker1 ,author of ',diana        
,barrington4' ,fifth ,edition4 ,crown   
#hvo4 #fs4          ',mrs4 ,croker      
excels in the admirably simple1         
easy1 and direct flow of her narrative1 
the           briskness of her dialogue1
 and the geniality of           her     
portraiture4'--,spectator4  ,b4 ,m4     
,croker4 ,a ,,state ,,secret4 ,by ,b4   
,m4 ,,croker1 ,author of ',peggy of the 
,bartons1' etc4 ,second ,edition4 ,crown
   #hvo4 #cs4 #f;d4          ',full of  
humour1 and always fresh and            
pleasing4'--,daily ,express4            
',ingenious1 humorous1 pretty1          
pathetic4'--,world4  ,h4 ,g4 ,wells4    
,,the ,,stolen ,,bacillus1 and   other  
,stories4 ,by ,h4 ,g4 ,,wells4   ,second
 ,edition4 ,crown #hvo4 #fs4            
',the impressions of a very striking    
imagination4'--,saturday ,review4  ,h4  
,g4 ,wells4 ,,the ,,plattner ,,story    
,,and   ,,others4 ,by ,h4 ,g4 ,,wells4  

,second   ,edition4 ,cr4 #hvo4 #fs4     
',weird and mysterious1 they seem to    
hold the           reader as by a magic 
spell4'--,scotsman4  ,sara ,jeannette   
,duncan4 ,a ,,voyage ,,of               
,,consolation4 ,by ,,sara ,,jeannette   
,,duncan1 ,author of ',an ,american     
,girl   in ,london4' ,illustrated4      
,third   ,edition4 ,cr4 #hvo4 #fs4      
',the dialogue is full of wit4'--,globe4
  ,sara ,jeannette ,duncan4 ,,the ,,path
 ,,of ,a   ,,star4 ,by ,,sara           
,,jeannette ,,duncan1   ,author of ',a  
,voyage of ,consolation4'               
,illustrated4 ,second ,edition4 ,crown  
#hvo4 #fs4  ,c4 ,f4 ,keary4 ,,the       
,,journalist4 ,by ,c4 ,f4   ,,keary4    
,cr4 #hvo4 #fs4  ,w4 ,e4 ,norris4       
,,matthew ,,austin4 ,by ,w4 ,e4         
,,norris1 ,author of ',mademoiselle de  
,mersac1' etc4 ,fourth ,edition4 ,crown 
#hvo4 #fs4          ',an intellectually 
satisfactory and morally                
bracing novel4'--,daily ,telegraph4  ,w4
 ,e4 ,norris4 ,,his ,,grace4 ,by ,w4 ,e4

   ,,norris4 ,third ,edition4 ,cr4 #hvo4
 #fs4  ,w4 ,e4 ,norris4 ,,the ,,despotic
 ,,lady ,,and   ,,others4 ,by ,w4 ,e4   
,,norris4 ,crown #hvo4   #fs4  ,w4 ,e4  
,norris4 ,,clarissa ,,furiosa4 ,by ,w4  
,e4 ,,norris4 ,cr4 #hvo4 #fs4           
',as a story it is admirable1 as a jeu  
d'esprit           it is capital1 as a  
lay sermon studded with           gems  
of wit and wisdom it is a model4'--,the 
,world4  ,w4 ,e4 ,norris4 ,,giles       
,,ingilby4 ,by ,w4 ,e4   ,,norris4      
,illustrated4 ,second ,edition4   ,crown
 #hvo4 #fs4          ',interesting1     
wholesome1 and charmingly               
written4'--,glasgow ,herald4  ,w4 ,e4   
,norris4 ,,an ,,octave4 ,by ,w4 ,e4     
,,norris4 ,second ,edition4 ,crown #hvo4
   #fs4  ,w4 ,clark ,russell4 ,,my      
,,danish   ,,sweetheart4 ,by ,w4 ,,clark
 ,,russell4   ,illustrated4 ,fourth     
,edition4 ,crown   #hvo4 #fs4  ,robert  
,barr4 ,,in ,,the ,,midst ,,of ,,alarms4
   ,by ,,robert ,,barr4 ,third ,edition4
 ,cr4   #hvo4 #fs4          ',a book    

which has abundantly satisfied us by its
           capital humour4'--,daily     
,chronicle4  ,robert ,barr4 ,,the       
,,mutable ,,many4 ,by   ,,robert ,,barr4
 ,second ,edition4 ,crown   #hvo4 #fs4  
',very much the best novel that ,mr4    
,barr has yet           given us4 ,there
 is much insight in it1 and much        
excellent humour4'--,daily ,chronicle4  
,robert ,barr4 ,,the ,,countess ,,tekla4
 ,by   ,,robert ,,barr4 ,third ,edition4
 ,crown   #hvo4 #fs4          ',of these
 medival romances1 which are now        
gaining ground1 ,the ,countess ,tekla is
 the           very best we have seen4  
,the story is written in           clear
 ,english1 and a picturesque1 moving    
style4'--,pall ,mall ,gazette4  ,robert 
,barr4 ,,the ,,strong ,,arm4 ,by        
,,robert ,,barr1 ,author of ',the       
,countess   ,tekla4' ,illustrated4      
,second ,edition4   #hvo4 #fs4  ,c4 ,j4 
,cutcliffe ,hyne4 ,,prince ,,rupert     
,,the ,,buccaneer4 ,by ,c4 ,j4          
,,cutcliffe   ,,hyne1 ,author of        

',captain ,kettle4' ,with   #h          
,illustrations by ,g4 ,,grenville       
,,manton4 ,second ,edition4 ,crown #hvo4
   #fs4          ,a narrative of the    
romantic adventures of the              
famous ,prince ,rupert1 and of his      
exploits in           the ,spanish      
,indies after the ,cromwellian wars4    
,mrs4 ,dudeney4 ,,the ,,third ,,floor4  
,by   ,mrs4 ,,dudeney1 ,author of       
',folly   ,corner4' ,second ,edition4   
,crown #hvo4   #fs4          ',one of   
the brightest1 wittiest1 and most       
entertaining novels published this      
spring4'--,sketch4  ,andrew ,balfour4   
,,by ,,stroke ,,of ,,sword4   ,by ,a4   
,,balfour4 ,illustrated4 ,fourth        
,edition4 ,cr4 #hvo4 #fs4          ',a  
recital of thrilling interest1 told with
           unflagging vigour4'--,globe4 
,andrew ,balfour4 ,,to ,,arms6 ,by      
,,andrew   ,,balfour4 ,illustrated4     
,second   ,edition4 ,crown #hvo4 #fs4   
',the marvellous perils through which   
,allan passes           are told in     

powerful and lively                     
fashion4'--,pall ,mall ,gazette4        
,andrew ,balfour4 ,,vengeance ,,is      
,,mine4 ,by   ,,andrew ,,balfour4       
,author of ',by ,stroke   of ,sword4'   
,illustrated4 ,crown #hvo4   #fs4       
',a vigorous piece of work1 well        
written1 and           abounding in     
stirring incidents4'--,glasgow          
,herald4  ,r4 ,hichens4 ,,byeways4 ,by  
,,robert   ,,hichens4 ,author of        
',flames1' etc4   ,second ,edition4 ,cr4
 #hvo4 #fs4          ',the work is      
undeniably that of a man of striking    
imagination4'--,daily ,news4  ,r4       
,hichens4 ,,tongues ,,of ,,conscience4  
,by   ,,robert ,,hichens1 ,author of    
',flames4'   ,second ,edition4 ,crown   
#hvo4 #fs4          ',of a strange1     
haunting quality4'--,glasgow            
,herald4  ,stephen ,crane4 ,,wounds ,,in
 ,,the ,,rain4   ,,war ,,stories4 ,by   
,,stephen ,,crane1 ,author   of ',the   
,red ,badge of ,courage4'   ,second     
,edition4 ,crown #hvo4 #fs4          ',a

 fascinating volume4'--,spectator4      
,dorothea ,gerard4 ,,the ,,conquest ,,of
   ,,london4 ,by ,,dorothea ,,gerard1   
,author of   ',lady ,baby4' ,second     
,edition4 ,crown   #hvo4 #fs4           
',bright and entertaining4'--,spectator4
          ',highly entertaining and     
enjoyable4'--,scotsman4  ,dorothea      
,gerard4 ,,the ,,supreme ,,crime4   ,by 
,,dorothea ,,gerard4 ,crown #hvo4 #fs4  
',one of the very best plots we have met
 with in           recent fiction1 and  
handled with that quiet                 
unerring realism which always           
distinguishes the           author's    
best work4'--,academy4  ,c4 ,f4 ,goss4  
,,the ,,redemption ,,of ,,david         
,,corson4 ,by ,c4 ,f4 ,,goss4 ,third    
,edition4 ,crown #hvo4 #fs4             
',dramatic instinct and a vigorous      
imagination           mark this soul    
history of a ,quaker                    
mystic4'--,athenum4          ',a really 
fine book4'--,public ,opinion4          
',a powerful and original book1 and     

unusually           striking4'--,pilot4 
',worthy to stand high in the ranks of  
modern           fiction4'--,literature4
   ,,other ,,six-,,shilling ,,novels    
,crown #hvo4  ,a ,,secretary ,,of       
,,legation4 ,by ,,hope   ,,dawlish4     
,,the ,,salvation ,,seekers4 ,by ,,noel 
,,ainslie4  ,,strange ,,happenings4 ,by 
,w4 ,,clark ,,russell   and other       
,authors4  ,,the ,,black ,,wolf',s      
,,breed4 ,by ,,harris   ,,dickson4      
,illustrated4 ,second   ,edition4       
,,belinda ,,fitzwarren4 ,by the ,,earl  
,,of   ,,iddesleigh4  ,,derwent',s      
,,horse4 ,by ,,victor ,,rousseau4       
,,anne ,,mauleverer4 ,by ,mrs4 ,,caffyn 
7,iota74  ,,siren ,,city4 ,by ,,benjamin
 ,,swift4  ,,an ,,englishman4 ,by ,,mary
 ,l4 ,,pendered4  ,,the ,,plunderers4   
,by ,,morley ,,roberts4  ,,the ,,human  
,,interest4 ,by ,,violet ,,hunt4  ,,the 
,,king ,,of ,,andaman3 ,a ,saviour of   
,society4 ,by ,j4 ,,maclaren ,,cobban4  
,,the ,,angel ,,of ,,the ,,covenant4 ,by
 ,j4   ,,maclaren ,,cobban4  ,,in ,,the 

,,day ,,of ,,adversity4 ,by ,j4         
,,bloundelle-,,burton4  ,,denounced4 ,by
 ,j4 ,,bloundelle-,,burton4  ,,the      
,,clash ,,of ,,arms4 ,by ,j4            
,,bloundelle-,,burton4  ,,across ,,the  
,,salt ,,seas4 ,by ,j4                  
,,bloundelle-,,burton4  ,,servants ,,of 
,,sin4 ,by ,j4   ,,bloundelle-,,burton4 
,,path ,,and ,,goal4 ,second ,edition4  
,by ,,ada   ,,cambridge4  ,,the ,,seen  
,,and ,,the ,,unseen4 ,by ,,richard     
,,marsh4  ,,marvels ,,and ,,mysteries4  
,by ,,richard ,,marsh4  ,,elmslie',s    
,,drag-,,net4 ,by ,e4 ,h4 ,,strain4  ,a 
,,forest ,,officer4 ,by ,mrs4 ,,penny4  
,,the ,,white ,,hecatomb4 ,by ,w4 ,c4   
,,scully4  ,,between ,,sun ,,and ,,sand4
 ,by ,w4 ,c4 ,,scully4  ,,sir           
,,robert',s ,,fortune4 ,by ,mrs4        
,,oliphant4  ,,the ,,two ,,marys4 ,by   
,mrs4 ,,oliphant4  ,,the ,,lady',s      
,,walk4 ,by ,mrs4 ,,oliphant4           
,,mirry-,,ann4 ,by ,,norma ,,lorimer4   
,,josiah',s ,,wife4 ,by ,,norma         
,,lorimer4  ,,the ,,strong ,,god        

,,circumstance4 ,by ,,helen   ,,shipton4
  ,,christalla4 ,by ,,esm ,,stuart4     
,,the ,,despatch ,,rider4 ,by ,,ernest  
,,glanville4  ,,an ,,enemy ,,to ,,the   
,,king4 ,by ,r4 ,n4 ,,stephens4  ,a     
,,gentleman ,,player4 ,by ,r4 ,n4       
,,stephens4  ,,the ,,paths ,,of ,,the   
,,prudent4 ,by ,j4 ,s4   ,,fletcher4    
,,the ,,builders4 ,by ,j4 ,s4           
,,fletcher4  ,,daniel ,,whyte4 ,by ,a4  
,j4 ,,dawson4  ,,the ,,capsina4 ,by ,e4 
,f4 ,,benson4  ,,dodo3 ,a ,,detail ,,of 
,,the ,,day4 ,by ,e4 ,f4   ,,benson4    
,,the ,,vintage4 ,by ,e4 ,f4 ,,benson4  
,illustrated by ,g4 ,p4 ,,jacomb-,,hood4
  ,,rose  ,,charlitte4 ,by ,,marshall   
,,saunders4  ,,willowbrake4 ,by ,r4     
,,murray ,,gilchrist4  ,,things ,,that  
,,have ,,happened4 ,by ,,dorothea       
,,gerard4  ,,lone ,,pine3 ,a ,,romance  
,,of ,,mexican ,,life4 ,by   ,r4 ,b4    
,,townshend4  ,,wilt ,,thou ,,have      
,,this ,,woman8 ,by ,j4   ,,maclaren    
,,cobban4  ,a ,,passionate ,,pilgrim4   
,by ,,percy ,,white4  ,,secretary ,,to  

,,bayne1 ,m4,p4 ,by ,w4 ,,pett          
,,ridge4  ,,adrian ,,rome4 ,by ,e4      
,,dawson and ,a4 ,,moore4  ,,gallia4 ,by
 ,m,,nie ,,muriel ,,dowie4  ,,the       
,,crook ,,of ,,the ,,bough4 ,by ,m,,nie 
,,muriel   ,,dowie4  ,a ,,business ,,in 
,,great ,,waters4 ,by ,,julian          
,,corbett4  ,,miss ,,erin4 ,by ,m4 ,e4  
,,francis4  ,,ananias4 ,by the ,hon4    
,mrs4 ,,alan ,,brodrick4  ,,corrageen   
,,in '#ih4 ,by ,mrs4 ,,orpen4  ,,the    
,,plunder ,,pit4 ,by ,j4 ,,keighley     
,,snowden4  ,,cross ,,trails4 ,by       
,,victor ,,waite4  ,,successors ,,to    
,,the ,,title4 ,by ,mrs4   ,,walford4   
,,kirkham',s ,,find4 ,by ,,mary ,,gaunt4
  ,,deadman',s4 ,by ,,mary ,,gaunt4     
,,captain ,,jacobus3 ,a ,,romance ,,of  
,,the ,,road4   ,by ,l4 ,,cope          
,,cornford4  ,,sons ,,of ,,adversity4   
,by ,l4 ,,cope ,,cornford4  ,,the ,,king
 ,,of ,,alberia4 ,by ,,laura ,,daintrey4
  ,,the ,,daughter ,,of ,,alouette4 ,by 
,,mary ,a4   ,,owen4  ,,children ,,of   
,,this ,,world4 ,by ,,ellen ,f4         

,,pinsent4  ,,an ,,electric ,,spark4 ,by
 ,g4 ,,manville ,,fenn4  ,,under        
,,shadow ,,of ,,the ,,mission4 ,by ,l4  
,s4   ,,mcchesney4  ,,the ,,speculators4
 ,by ,j4 ,f4 ,,brewer4  ,,the ,,spirit  
,,of ,,storm4 ,by ,,ronald ,,ross4      
,,the ,,queensberry ,,cup4 ,by ,,clive  
,p4 ,,wolley4  ,a ,,home ,,in           
,,inveresk4 ,by ,t4 ,l4 ,,paton4  ,,miss
 ,,armstrong',s ,,and ,,other           
,,circumstances4 ,by ,,john ,,davidson4 
,,dr4 ,,congalton',s ,,legacy4 ,by      
,,henry   ,,johnston4  ,,time ,,and     
,,the ,,woman4 ,by ,,richard ,,pryce4   
,,this ,,man',s ,,dominion4 ,by the     
,author of ',a   ,high ,little ,world4' 
,,diogenes ,,of ,,london4 ,by ,h4 ,b4   
,,marriott   ,,watson4  ,,the ,,stone   
,,dragon4 ,by ,r4 ,,murray              
,,gilchrist4  ,a ,,vicar',s ,,wife4 ,by 
,,evelyn ,,dickinson4  ,,elsa4 ,by ,e4  
,m',,queen ,,gray4  ,,the ,,singer ,,of 
,,marly4 ,by ,i4 ,,hooper4  ,,the ,,fall
 ,,of ,,the ,,sparrow4 ,by ,m4 ,c4      
,,balfour4  ,a ,,serious ,,comedy4 ,by  

,,herbert ,,morrah4  ,,the ,,faithful   
,,city4 ,by ,,herbert ,,morrah4  ,,in   
,,the ,,great ,,deep4 ,by ,j4 ,a4       
,,barry4  ,,bijli1 ,,the ,,dancer4 ,by  
,,james ,,blythe   ,,patton4  ,,the     
,,philanthropist4 ,by ,,lucy ,,maynard4 
,,vaussore4 ,by ,,francis ,,brune4      
,,three-,,and-,,sixpenny ,,novels       
,crown #hvo4  ,,the ,,mess ,,deck4 ,by  
,w4 ,f4 ,,shannon4  ,a ,,son ,,of ,,the 
,,state4 ,by ,w4 ,,pett ,,ridge4        
,,cease ,,fire6 ,by ,j4 ,,maclaren      
,,cobban4  ,,the ,,kloof ,,bride4 ,by   
,,ernest ,,glanville4  ,,the ,,lost     
,,regiment4 ,by ,,ernest ,,glanville4   
,,bunter',s ,,cruise4 ,by ,,charles     
,,gleig4   ,illustrated4  ,,the         
,,adventure ,,of ,,princess ,,sylvia4   
,by   ,mrs4 ,c4 ,n4 ,,williamson4  ,a   
,,vendetta ,,of ,,the ,,desert4 ,by ,w4 
,c4   ,,scully4  ,,subject ,,to         
,,vanity4 ,by ,,margaret ,,benson4      
,,fitzjames4 ,by ,,lilian ,,street4     
,,the ,,sign ,,of ,,the ,,spider4 ,fifth
 ,edition4   ,by ,,bertram ,,mitford4   

,,the ,,moving ,,finger4 ,by ,,mary     
,,gaunt4  ,,jaco ,,treloar4 ,by ,j4 ,h4 
,,pearce4  ,,the ,,dance ,,of ,,the     
,,hours4 ,by ',,vera4'  ,a ,,woman ,,of 
,,forty4 ,by ,,esm ,,stuart4  ,a        
,,cumberer ,,of ,,the ,,ground4 ,by     
,,constance   ,,smith4  ,,the ,,sin ,,of
 ,,angels4 ,by ,,evelyn ,,dickinson4    
,,aut ,,diabolus ,,aut ,,nihil4 ,by ,x4 
,l4  ,,the ,,coming ,,of ,,cuculain4 ,by
 ,,standish   ,o',,grady4  ,,the ,,gods 
,,give ,,my ,,donkey ,,wings4 ,by       
,,angus   ,,evan ,,abbott4  ,,the ,,star
 ,,gazers4 ,by ,g4 ,,manville ,,fenn4   
,,the ,,poison ,,of ,,asps4 ,by ,r4     
,,orton ,,prowse4  ,,the ,,quiet ,,mrs4 
,,fleming4 ,by ,r4 ,,pryce4             
,,disenchantment4 ,by ,f4 ,,mabel       
,,robinson4  ,,the ,,squire ,,of        
,,wandales4 ,by ,a4 ,,shield4  ,a       
,,reverend ,,gentleman4 ,by ,j4 ,m4     
,,cobban4  ,a ,,deplorable ,,affair4 ,by
 ,w4 ,e4 ,,norris4  ,a ,,cavalier',s    
,,ladye4 ,by ,mrs4 ,,dicker4  ,,the     
,,prodigals4 ,by ,mrs4 ,,oliphant4      

,,the ,,supplanter4 ,by ,p4 ,,neumann4  
,a ,,man ,,with ,,black ,,eyelashes4 ,by
 ,h4 ,a4   ,,kennedy4  ,a ,,handful ,,of
 ,,exotics4 ,by ,s4 ,,gordon4  ,,an     
,,odd ,,experiment4 ,by ,,hannah        
,,lynch4  ,,tales ,,of ,,northumbria4   
,by ,,howard ,,pease4   ,,half-,,crown  
,,novels  ,crown #hvo4  ,,hovenden1     
,v4,c4 ,by ,f4 ,,mabel ,,robinson4      
,,the ,,plan ,,of ,,campaign4 ,by ,f4   
,,mabel   ,,robinson4  ,,mr4 ,,butler',s
 ,,ward4 ,by ,f4 ,,mabel ,,robinson4    
,,eli',s ,,children4 ,by ,g4 ,,manville 
,,fenn4  ,a ,,double ,,knot4 ,by ,g4    
,,manville ,,fenn4  ,,disarmed4 ,by ,m4 
,,betham ,,edwards4  ,,in ,,tent ,,and  
,,bungalow4 ,by the ,author of          
',indian ,idylls4'  ,,my ,,stewardship4 
,by ,e4 ,m',,queen ,,gray4  ,,jack',s   
,,father4 ,by ,w4 ,e4 ,,norris4  ,a     
,,lost ,,illusion4 ,by ,,leslie ,,keith4
  ,,the ,,true ,,history ,,of ,,joshua  
,,davidson1   ,christian and ,communist4
 ,by ,e4 ,,lynn   ,,lynton4 ,eleventh   
,edition4 ,post #hvo4   #as4   ,the     

,novelist  ,,messrs4 ,,methuen are      
making an interesting experiment which  
constitutes a fresh departure in        
publishing4 ,they are issuing under the 
above general title a ,monthly ,series  
of ,novels by popular authors at the    
price of ,sixpence4 ,many of these      
,novels have never been published       
before4 ,each ,number is as long as the 
average ,six ,shilling ,novel4 ,the     
first numbers of ',,the ,,novelist' are 
as follows3--      ,i4 ,,dead ,,men     
,,tell ,,no ,,tales4 ,e4 ,w4 ,,hornung4 
,,ii4 ,,jennie ,,baxter1 ,,journalist4  
,,robert ,,barr4    ,,iii4 ,,the        
,,inca',s ,,treasure4 ,,ernest          
,,glanville4     ,,iv4 ,out of print4   
,v4 ,,furze ,,bloom4 ,s4 ,,baring       
,,gould4     ,,vi4 ,,bunter',s ,,cruise4
 ,c4 ,,gleig4    ,,vii4 ,,the ,,gay     
,,deceivers4 ,,arthur ,,moore4   ,,viii4
 ,,prisoners ,,of ,,war4 ,a4 ,,boyson   
,,weekes4     ,,ix4 ,out of print4      
,x4 ,,veldt ,,and ,,laager3 ,tales of   
the ,transvaal4          ,e4 ,s4        

,,valentine4     ,,xi4 ,,the ,,nigger   
,,knights4 ,f4 ,,norreys ,,connell4     
,,xii4 ,a ,,marriage ,,at ,,sea4 ,w4    
,,clark ,,russell4   ,,xiii4 ,,the      
,,pomp ,,of ,,the ,,lavilettes4         
,,gilbert ,,parker4    ,,xiv4 ,a ,,man  
,,of ,,mark4 ,,anthony ,,hope4     ,,xv4
 ,,the ,,carissima4 ,,lucas ,,malet4    
,,xvi4 ,,the ,,lady',s ,,walk4 ,mrs4    
,,oliphant4   ,,xvii4 ,,derrick         
,,vaughan4 ,,edna ,,lyall4  ,,xviii4    
,,in ,,the ,,midst ,,of ,,alarms4       
,,robert ,,barr4    ,,xix4 ,,his        
,,grace4 ,w4 ,e4 ,,norris4     ,,xx4    
,,dodo4 ,e4 ,f4 ,,benson4    ,,xxi4     
,,cheap ,,jack ,,zita4 ,s4 ,,baring     
,,gould4   ,,xxii4 ,,when ,,valmond     
,,came ,,to ,,pontiac4 ,,gilbert        
,,parker4   ,methuen's ,sixpenny        
,library  ,a ,new ,series of ,copyright 
,books4     ,i4 ,,the ,,matabele        
,,campaign4 ,by ,major-,general         
,,baden-,,powell4    ,,ii4 ,,the        
,,downfall ,,of ,,prempeh4 ,by          
,major-,general                         

,,baden-,,powell4   ,,iii4 ,,my ,,danish
 ,,sweetheart4 ,by ,w4 ,,clark          
,,russell4    ,,iv4 ,,in ,,the ,,roar   
,,of ,,the ,,sea4 ,by ,s4               
,,baring-,,gould4     ,v4 ,,peggy ,,of  
,,the ,,bartons4 ,by ,b4 ,m4 ,,croker4  
,,vii4 ,,baden-,,powell ,,of ,,mafeking3
 ,a ,biography4         ,by ,j4 ,s4     
,,fletcher4  ,,viii4 ,,roberts ,,of     
,,pretoria4 ,by ,j4 ,s4 ,,fletcher4     
,,ix4 ,,the ,,green ,,graves ,,of       
,,balgowrie4 ,by ,,jane ,h4             
,,findlater4     ,x4 ,,the ,,stolen     
,,bacillus4 ,by ,h4 ,g4 ,,wells4        
,,xi4 ,,matthew ,,austin4 ,by ,w4 ,e4   
,,norris4     ,,books ,,for ,,boys ,,and
 ,,girls  ,a ,series of ,books by       
well-known ,authors1 well illustrated4  
,,three-,,and-,,sixpence ,,each   ,,the 
,,icelander',s ,,sword4 ,by ,s4 ,,baring
   ,,gould4  ,,two ,,little ,,children  
,,and ,,ching4 ,by ,,edith   ,e4        
,,cuthell4  ,,toddleben',s ,,hero4 ,by  
,m4 ,m4 ,,blake4  ,,only ,a             
,,guard-,,room ,,dog4 ,by ,,edith ,e4   

,,cuthell4  ,,the ,,doctor ,,of ,,the   
,,juliet4 ,by ,,harry   ,,collingwood4  
,,master ,,rockafellar',s ,,voyage4 ,by 
,w4 ,,clark   ,,russell4  ,,syd         
,,belton3 ,or1 ,the ,boy who would not  
go   to ,sea4 ,by ,g4 ,,manville ,,fenn4
     ,,the ,,peacock ,,library  ,a      
,series of ,books for ,girls by         
well-known ,authors1 handsomely bound1  
and well illustrated4                   
,,three-,,and-,,sixpence ,,each   ,,the 
,,red ,,grange4 ,by ,mrs4 ,,molesworth4 
,,the ,,secret ,,of ,,madame ,,de       
,,monluc4 ,by the   ,author of ',mdle4  
,mori4'  ,,out ,,of ,,the ,,fashion4 ,by
 ,l4 ,t4 ,,meade4  ,,dumps4 ,by ,mrs4   
,,parr4  ,a ,,girl ,,of ,,the ,,people4 
,by ,l4 ,t4 ,,meade4  ,,hepsy ,,gipsy4  
,by ,l4 ,t4 ,,meade4 #bs4 #f;d4  ,,the  
,,honourable ,,miss4 ,by ,l4 ,t4        
,,meade4     ,,university ,,extension   
,,series  ,a series of books on         
historical1 literary1 and scientific    
subjects1 suitable for extension        
students and home-reading circles4 ,each

 volume is complete in itself1 and the  
subjects are treated by competent       
writers in a broad and philosophic      
spirit4  ,edited by ,j4 ,e4 ,,symes1    
,m4,a41 ,principal of ,university       
,college1 ,nottingham4  ,crown #hvo4    
,price 7with some exceptions7 #bs4 #f;d4
   ,the following volumes are ready3--  
,,the ,,industrial ,,history ,,of       
,,england4 ,by   ,h4 ,,de ,b4 ,,gibbins1
 ,litt4,d41 ,m4,a41 late   ,scholar of  
,wadham ,college1 ,oxon41   ,cobden     
,prizeman4 ,seventh ,edition1           
,revised4 ,with ,maps and ,plans4 #cs4  
,a ,,history ,,of ,,english ,,political 
,,economy4   ,by ,l4 ,l4 ,,price1       
,m4,a41 ,fellow of ,oriel   ,college1   
,oxon4 ,third ,edition4  ,,problems ,,of
 ,,poverty3 ,an ,inquiry into the       
,industrial ,conditions of the ,poor4   
,by   ,j4 ,a4 ,,hobson1 ,m4,a4 ,fourth  
,edition4  ,,victorian ,,poets4 ,by ,a4 
,,sharp4  ,,the ,,french ,,revolution4  
,by ,j4 ,e4 ,,symes1   ,m4,a4           
,,psychology4 ,by ,f4 ,s4 ,,granger1    

,m4,a4   ,second ,edition4  ,,the       
,,evolution ,,of ,,plant ,,life3 ,lower 
,forms4 ,by ,g4 ,,massee4 ,with         
,illustrations4  ,,air ,,and ,,water4   
,by ,v4 ,b4 ,,lewes1 ,m4,a4             
,illustrated4  ,,the ,,chemistry ,,of   
,,life ,,and ,,health4 ,by ,c4   ,w4    
,,kimmins1 ,m4,a4 ,illustrated4  ,,the  
,,mechanics ,,of ,,daily ,,life4 ,by ,v4
 ,p4   ,,sells1 ,m4,a4 ,illustrated4    
,,english ,,social ,,reformers4 ,by ,h4 
,,de ,b4   ,,gibbins1 ,litt4,d41 ,m4,a4 
,,english ,,trade ,,and ,,finance ,,in  
,,the   ,,seventeenth ,,century4 ,by ,w4
 ,a4 ,s4   ,,hewins1 ,b4,a4  ,,the      
,,chemistry ,,of ,,fire4 ,the           
,elementary   ,principles of ,chemistry4
 ,by ,m4 ,m4   ,,pattison ,,muir1 ,m4,a4
 ,illustrated4  ,a ,,text-,,book ,,of   
,,agricultural ,,botany4 ,by   ,m4 ,c4  
,,potter1 ,m4,a41 ,f4,l4,s4             
,illustrated4 #cs4 #f;d4  ,,the ,,vault 
,,of ,,heaven4 ,a ,popular              
,introduction to ,astronomy4 ,by ,r4 ,a4
   ,,gregory4 ,with numerous            

,illustrations4  ,,meteorology4 ,the    
,elements of ,weather and   ,climate4   
,by ,h4 ,n4 ,,dickson1 ,f4,r4,s4,e41    
,f4,r4 ,met4 ,soc4 ,illustrated4  ,a    
,,manual ,,of ,,electrical ,,science4   
,by   ,,george ,j4 ,,burch1 ,m4,a41     
,f4,r4,s4 ,with   numerous              
,illustrations4 #cs4  ,,the ,,earth4 ,an
 ,introduction to   ,physiography4 ,by  
,,evan ,,small1 ,m4,a4   ,illustrated4  
,,insect ,,life4 ,by ,f4 ,w4 ,,theobald1
 ,m4,a4   ,illustrated4  ,,english      
,,poetry ,,from ,,blake ,,to ,,browning4
   ,by ,w4 ,m4 ,,dixon1 ,m4,a4          
,,english ,,local ,,government4 ,by ,e4 
,,jenks1   ,m4,a41 ,professor of ,law at
 ,university   ,college1 ,liverpool4    
,,the ,,greek ,,view ,,of ,,life4 ,by   
,g4 ,l4   ,,dickinson1 ,fellow of       
,king's ,college1   ,cambridge4 ,second 
,edition4     ,,social ,,questions ,,of 
,,to-,,day  ,edited by ,h4 ,,de ,b4     
,,gibbins1 ,litt4,d41 ,m4,a4  ,crown    
#hvo4 #bs4 #f;d4   ,the following       
,volumes of the ,series are ready3--    

,,trade ,,unionism--,,new ,,and ,,old4  
,by ,g4   ,,howell4 ,third ,edition4    
,,the ,,co-,,operative ,,movement       
,,to-,,day4 ,by ,g4   ,j4 ,,holyoake4   
,second ,edition4  ,,mutual ,,thrift4   
,by ,rev4 ,j4 ,,frome   ,,wilkinson1    
,m4,a4  ,,problems ,,of ,,poverty4 ,by  
,j4 ,a4 ,,hobson1   ,m4,a4 ,fourth      
,edition4  ,,the ,,commerce ,,of        
,,nations4 ,by ,c4 ,f4   ,,bastable1    
,m4,a41 ,professor of ,economics   at   
,trinity ,college1 ,dublin4 ,second     
,edition4  ,,the ,,alien ,,invasion4 ,by
 ,w4 ,h4 ,,wilkins1   ,b4,a4  ,,the     
,,rural ,,exodus4 ,by ,p4 ,,anderson    
,,graham4  ,,land ,,nationalization4 ,by
 ,,harold ,,cox1   ,b4,a4  ,a ,,shorter 
,,working ,,day4 ,by ,h4 ,,de ,b4       
,,gibbins1 ,d4,litt41 ,m4,a41 and ,r4   
,a4   ,,hadfield1 of the ,hecla ,works1 
,sheffield4  ,,back ,,to ,,the ,,land3  
,an ,inquiry into the   ,cure for ,rural
 ,depopulation4 ,by ,h4 ,e4   ,,moore4  
,,trusts1 ,,pools ,,and ,,corners4 ,by  
,j4 ,,stephen   ,,jeans4  ,,the         

,,factory ,,system4 ,by ,r4 ,w4         
,,cooke-,,taylor4  ,,the ,,state ,,and  
,,its ,,children4 ,by ,,gertrude        
,,tuckwell4  ,,women',s ,,work4 ,,by    
,,lady ,,dilke1 ,miss   ,,bulley1 and   
,miss ,,whitley4  ,,socialism ,,and     
,,modern ,,thought4 ,by ,m4             
,,kaufmann4  ,,the ,,housing ,,of ,,the 
,,working ,,classes4 ,by   ,e4          
,,bowmaker4  ,,modern ,,civilization    
,,in ,,some ,,of ,,its   ,,economic     
,,aspects4 ,by ,w4 ,,cunningham1        
,d4,d41 ,fellow of ,trinity ,college1   
,cambridge4  ,,the ,,problem ,,of ,,the 
,,unemployed4 ,by ,j4 ,a4   ,,hobson1   
,b4,a4  ,,life ,,in ,,west ,,london4 ,by
 ,,arthur ,,sherwell1   ,m4,a4 ,third   
,edition4  ,,railway ,,nationalization4 
,by ,,clement   ,,edwards4  ,,workhouses
 ,,and ,,pauperism4 ,by ,,louisa        
,,twining4  ,,university ,,and ,,social 
,,settlements4 ,by ,w4   ,,reason1      
,m4,a4     ,,classical ,,translations   
,edited by ,h4 ,f4 ,,fox1 ,m4,a41       
,fellow and ,tutor of ,brasenose        

,college1 ,oxford4                      
,,schylus--,agamemnon1 ,chephoroe1      
,eumenides4 ,translated by ,,lewis      
,,campbell1 ,,ll4,d41 late ,professor of
   ,greek at ,st4 ,andrews4 #es4        
,,cicero--,de ,oratore ,i4 ,translated  
by ,e4   ,n4 ,p4 ,,moor1 ,m4,a4 #cs4    
#f;d4  ,,cicero--,select ,orations 7,pro
 ,milone1 ,pro   ,murena1 ,philippic    
,,ii41 ,in ,catilinam74   ,translated by
 ,h4 ,e4 ,d4 ,,blakiston1   ,m4,a41     
,fellow and ,tutor of ,trinity          
,college1 ,oxford4 #es4  ,,cicero--,de  
,natura ,deorum4 ,translated by   ,f4   
,,brooks1 ,m4,a41 late ,scholar of      
,balliol ,college1 ,oxford4 #cs4 #f;d4  
,,cicero ,,de ,,officiis4 ,translated by
 ,g4 ,b4   ,,gardiner1 ,m4,a4 ,crown    
#hvo4 #bs4 #f;d4  ,,horace3 ,,the ,,odes
 ,,and ,,epodes4 ,translated   by ,a4   
,,godley1 ,m4,a41 ,fellow of ,magdalen  
,college1 ,oxford4 #bs4  ,,lucian--,six 
,dialogues 7,nigrinus1                  
,icaro-,menippus1 ,the ,cock1 ,the      
,ship1   ,the ,parasite1 ,the ,lover of 

,falsehood74   ,translated by ,s4 ,t4   
,,irwin1 ,m4,a41   ,assistant ,master at
 ,clifton2 late   ,scholar of ,exeter   
,college1 ,oxford4   #cs4 #f;d4         
,,sophocles--,electra and ,ajax4        
,translated   by ,e4 ,d4 ,a4 ,,morshead1
 ,m4,a41 ,assistant   ,master at        
,winchester4 #bs4 #f;d4                 
,,tacitus--,agricola and ,germania4     
,translated by ,r4 ,b4 ,,townshend1 late
   ,scholar of ,trinity ,college1       
,cambridge4   #bs4 #f;d4                
,,educational ,,books   ,,classical     
,,the ,,nicomachean ,,ethics ,,of       
,,aristotle4   ,edited with an          
,introduction and ,notes   by ,,john    
,,burnet1 ,m4,a41 ,professor of   ,greek
 at ,st4 ,andrews4 ,demy #hvo4 #aes4    
net4          ',we must content         
ourselves with saying1 in               
conclusion1 that we have seldom1 if     
ever1 seen           an edition of any  
classical author in which           what
 is held in common with other           
commentators           is so clearly and

 shortly put1 and what is               
original is 7with equal brevity7 of such
 value           and interest4'--,pilot4
  ,,the ,,captivi ,,of ,,plautus4       
,edited1 with an   ,introduction1       
,textual ,notes1 and a   ,commentary1 by
 ,w4 ,m4 ,,lindsay1 ,fellow   of ,jesus 
,college1 ,oxford4 ,demy #hvo4   #ajs4  
#f;d4 net4          ,for this edition   
all the important ,,mss4 have been      
re-collated4 ,an appendix deals with the
           accentual element in early   
,latin verse4 ,the           ,commentary
 is very full4          ',a work of     
great erudition and fine                
scholarship4'--,scotsman4  ,a ,,greek   
,,anthology4 ,selected by ,e4 ,c4       
,,marchant1 ,m4,a41 ,fellow of          
,peterhouse1   ,cambridge1 and          
,assistant ,master at   ,st4 ,paul's    
,school4 ,crown #hvo4 #cs4   #f;d4      
,,passages ,,for ,,unseen ,,translation4
 ,by ,e4   ,c4 ,,marchant1 ,m4,a41      
,fellow of   ,peterhouse1 ,cambridge2   
and ,a4 ,m4 ,,cook1   ,m4,a41 late      

,scholar of ,wadham ,college1   ,oxford2
 ,assistant ,masters at ,st4   ,paul's  
,school4 ,crown #hvo4 #cs4 #f;d4        
',we know no book of this class better  
fitted for           use in the higher  
forms of           schools4'--,guardian4
  ,,taciti ,,agricola4 ,with            
,introduction1   ,notes1 ,map1 etc4 ,by 
,r4 ,f4 ,,davis1   ,m4,a41 ,assistant   
,master at ,weymouth   ,college4 ,crown 
#hvo4 #bs4  ,,taciti ,,germania4 ,by the
 same ,editor4   ,crown #hvo4 #bs4      
,,herodotus3 ,,easy ,,selections4 ,with 
,vocabulary4 ,by ,a4 ,c4 ,,liddell1     
,m4,a4   ,fcap4 #hvo4 #as4 #f;d4        
,,selections ,,from ,,the ,,odyssey4 ,by
 ,e4 ,d4   ,,stone1 ,m4,a41 late        
,assistant ,master at   ,eton4 ,fcap4   
#hvo4 #as4 #f;d4  ,,plautus3 ,,the      
,,captivi4 ,adapted for ,lower   ,forms 
by ,j4 ,h4 ,,freese1 ,m4,a41 late       
,fellow of ,st4 ,john's1 ,cambridge1    
#as4   #f;d4  ,,demosthenes ,,against   
,,conon ,,and ,,callicles4   ,edited    
with ,notes and ,vocabulary1 by   ,f4   

,,darwin ,,swift1 ,m4,a4 ,fcap4 #hvo4   
#bs4  ,,exercises ,,in ,,latin          
,,accidence4 ,by ,s4 ,e4   ,,winbolt1   
,assistant ,master in ,christ's         
,hospital4 ,crown #hvo4 #as4 #f;d4      
,an elementary book adapted for ,lower  
,forms to           accompany the       
shorter ,latin primer4  ,,notes ,,on    
,,greek ,,and ,,latin ,,syntax4 ,by ,g4 
,,buckland ,,green1 ,m4,a41 ,assistant  
,master at ,edinburgh ,academy1 late    
,fellow of ,st4 ,john's ,college1 ,oxon4
   ,crown #hvo4 #cs4 #f;d4              
,notes and explanations on the chief    
difficulties           of ,greek and    
,latin ,syntax1 with numerous           
passages for exercise4  ,,new           
,,testament ,,greek4 ,a ,course for     
,beginners4 ,by ,g4 ,,rodwell1 ,b4,a4   
,with a   ,preface by ,,walter ,,lock1  
,d4,d41 ,warden   of ,keble ,college4   
,fcap4 #hvo4 #cs4   #f;d4  ,,the ,,frogs
 ,,of ,,aristophanes4 ,translated by    
,e4 ,w4 ,,huntingford1 ,m4,a41          
,professor of   ,classics in ,trinity   

,college1 ,toronto4   ,cr4 #hvo4 #bs4   
#f;d4   ,,german  ,a ,,companion        
,,german ,,grammar4 ,by ,h4 ,,de ,b4    
,,gibbins1 ,d4,litt41 ,m4,a41           
,headmaster at   ,kidderminster ,grammar
 ,school4 ,crown   #hvo4 #as4 #f;d4     
,,german ,,passages ,,for ,,unseen      
,,translation4   ,by ,e4 ,m',,queen     
,,gray4 ,crown #hvo4 #bs4   #f;d4       
,,science  ,,general ,,elementary       
,,science4 ,by ,j4 ,t4   ,,dunn1        
,d4,sc41 and ,v4 ,a4 ,,mundella4 ,with  
#aad ,illustrations4 ,crown #hvo4 #cs4  
#f;d4               ,methuen's ,science 
,primers4  ,,the ,,world ,,of ,,science4
 ,including   ,chemistry1 ,heat1 ,light1
 ,sound1   ,magnetism1 ,electricity1    
,botany1   ,zoology1 ,physiology1       
,astronomy1 and   ,geology4 ,by ,r4     
,,elliott ,,steel1 ,m4,a41   ,f4,c4,s4  
#adg ,illustrations4 ,second   ,edition4
 ,cr4 #hvo4 #bs4 #f;d4  ,,the           
,,principles ,,of ,,magnetism ,,and     
,,electricity3 an ,elementary           
,text-,book4   ,by ,p4 ,l4 ,,gray1      

,b4,sc41 formerly   ,lecturer in        
,physics in ,mason   ,university        
,college1 ,birmingham4 ,with   #aha     
,diagrams4 ,crown #hvo4 #cs4 #f;d4      
,textbooks of ,technology  ,edited by   
,,professors ,,garnett and ,,wertheimer4
  ,,how ,,to ,,make ,a ,,dress4 ,by ,j4 
,a4 ,e4 ,,wood4   ,illustrated4 ,second 
,edition4 ,cr4   #hvo4 #as4 #f;d4       
,,carpentry ,,and ,,joinery4 ,by ,f4 ,c4
 ,,webber4   ,with many ,illustrations4 
,second   ,edition4 ,cr4 #hvo4 #cs4     
#f;d4          ',an admirable elementary
 text-book on the                       
subject4'--,builder4  ,,practical       
,,mechanics4 ,by ,,sidney ,h4   ,,wells4
 ,with #ge ,illustrations and           
,diagrams4 ,cr4 #hvo4 #cs4 #f;d4        
,,practical ,,physics4 ,by ,h4 ,,stroud1
 ,d4,sc41   ,m4,a41 ,professor of       
,physics in the   ,durham ,college of   
,science1   ,newcastle-on-,tyne4 ,fully 
illustrated4   ,crown #hvo4 #cs4 #f;d4  
,,millinery1 ,,theoretical1 ,,and       
,,practical4   ,by ,,clare ,,hill1      

,registered ,teacher to   the ,city and 
,guilds of ,london   ,institute4 ,with  
numerous ,diagrams4   ,crown #hvo4 #bs4 
,,practical ,,chemistry4 ,by ,w4        
,,french1 ,m4,a41   ,principal of the   
,storey ,institute1   ,lancaster4 ,part 
,i4 ,with numerous   diagrams4 ,crown   
#hvo4 #as4 #f;d4          ',an excellent
 and eminently practical little         
book4'--,schoolmaster4   ,,english      
,,english ,,records4 ,a ,companion to   
the   ,history of ,england4 ,by ,h4 ,e4 
,,malden1   ,m4,a4 ,crown #hvo4 #cs4    
#f;d4  ,,the ,,english ,,citizen3 ,,his 
,,rights ,,and   ,,duties4 ,by ,h4 ,e4  
,,malden1 ,m4,a4 #as4   #f;d4  ,a       
,,digest ,,of ,,deductive ,,logic4 ,by  
,,johnson   ,,barker1 ,b4,a4 ,crown     
#hvo4 #bs4 #f;d4  ,a ,,class-,,book ,,of
 ,,dictation ,,passages4 ,by   ,w4      
,,williamson1 ,b4,a4 ,fifth ,edition4   
,cr4 #hvo4 #as4 #f;d4  ,a ,,short       
,,story ,,of ,,english ,,literature4 ,by
   ,,emma ,s4 ,,mellows4 ,crown #hvo4   
#cs4 #f;d4          ',a lucid and       

well-arranged account of the growth     
of ,english literature4'--,pall ,mall   
,gazette4  ,,test ,,cards ,,in ,,euclid 
,,and ,,algebra4 ,by ,d4   ,s4          
,,calderwood1 ,headmaster of the        
,normal ,school1 ,edinburgh4 ,in three  
packets of #dj1 with ,answers4 #as4 ,or 
in three ,books1 price #b;d41 #b;d41 and
   #c;d4  ,,the ,,metric ,,system4 ,by  
,,leon ,,delbos4   ,crown #hvo4 #bs4    
,a theoretical and practical guide1 for 
use in           elementary schools and 
by the general reader4   ,,methuen',s   
,,commercial ,,series  ,edited by ,h4   
,,de ,b4 ,,gibbins1 ,litt4,d41 ,m4,a4   
,,british ,,commerce ,,and ,,colonies   
,,from   ,,elizabeth ,,to ,,victoria4   
,by ,h4 ,,de ,b4   ,,gibbins1 ,litt4,d41
 ,m4,a4 ,third   ,edition4 #bs4         
,,commercial ,,examination ,,papers4 ,by
 ,h4 ,,de   ,b4 ,,gibbins1 ,litt4,d41   
,m4,a4 #as4 #f;d4  ,,the ,,economics    
,,of ,,commerce4 ,by ,h4 ,,de ,b4       
,,gibbins1 ,litt4,d41 ,m4,a4 #as4 #f;d4 
,,french ,,commercial ,,correspondence4 

,by ,s4   ,e4 ,,bally1 ,master at the   
,manchester   ,grammar ,school4 ,third  
,edition4 #bs4  ,,german ,,commercial   
,,correspondence4 ,by ,s4   ,e4 ,,bally4
 ,with ,vocabulary4 #bs4 #f;d4  ,a      
,,french ,,commercial ,,reader4 ,by ,s4 
,e4   ,,bally4 ,second ,edition4 #bs4   
,a ,,german ,,commercial ,,reader4 ,by  
,s4 ,e4   ,,bally4 ,with ,vocabulary4   
#bs4  ,,commercial ,,geography1 with    
special   reference to the ,british     
,empire4 ,by ,l4   ,w4 ,,lyde1 ,m4,a4   
,third ,edition4 #bs4  ,a ,,primer ,,of 
,,business4 ,by ,s4 ,,jackson1   ,m4,a4 
,third ,ed4 #as4 #f;d4  ,,commercial    
,,arithmetic4 ,by ,f4 ,g4 ,,taylor1     
,m4,a4 ,third ,edition4 #as4 #f;d4      
,,pr,,cis ,,writing ,,and ,,office      
,,correspondence4 ,by ,e4 ,e4           
,,whitfield1   ,m4,a4 #bs4  ,a ,,guide  
,,to ,,professions ,,and ,,business4 ,by
   ,h4 ,,jones4 #as4 #f;d4  ,,the       
,,principles ,,of ,,bookkeeping ,,by    
,,double   ,,entry4 ,by ,j4 ,e4 ,b4     
,m',,allen1 ,m4,a4 ,cr4   #hvo4 #bs4    

,,commercial ,,law4 ,by ,w4 ,,douglas   
,,edwards4   #bs4   ,,works ,,by ,a4 ,m4
 ,m4 ,,stedman1 ,m4,a4  ,,initia        
,,latina3 ,easy ,lessons on             
,elementary ,accidence4 ,fifth ,edition4
   ,fcap4 #hvo4 #as4  ,,first ,,latin   
,,lessons4 ,sixth ,edition4   ,crown    
#hvo4 #bs4  ,,first ,,latin ,,reader4   
,with ,notes adapted   to the ,shorter  
,latin ,primer and   ,vocabulary4 ,fifth
 ,edition revised4   #ahmo4 #as4 #f;d4  
,,easy ,,selections ,,from ,c,,sar4     
,part ,i4 ,the   ,helvetian ,war4       
,second ,edition4 #ahmo4   #as4  ,,easy 
,,selections ,,from ,,livy4 ,part ,i4   
,the   ,kings of ,rome4 #ahmo4 ,second  
,edition4   #as4 #f;d4  ,,easy ,,latin  
,,passages ,,for ,,unseen               
,,translation4 ,seventh ,edition4 ,fcap4
   #hvo4 #as4 #f;d4  ,,exempla ,,latina4
 ,first ,lessons in ,latin   ,accidence4
 ,with ,vocabulary4 ,crown   #hvo4 #as4 
,,easy ,,latin ,,exercises ,,on ,,the   
,,syntax ,,of   ,,the ,,shorter ,,and   
,,revised ,,latin ,,primer4   ,with     

,vocabulary4 ,eighth and cheaper        
,edition1 re-written4 ,crown #hvo4 #as4 
#f;d4 ,issued with the consent of ,dr4  
,kennedy4 ,,key #cs4 net4  ,,the ,,latin
 ,,compound ,,sentence3 ,rules and      
,exercises4 ,second ,edition4 ,cr4 #hvo4
   #as4 #f;d4 ,with ,vocabulary4 #bs4   
,,notanda ,,quaedam3 ,miscellaneous     
,latin   ,exercises on ,common ,rules   
and ,idioms4   ,fourth ,edition4 ,fcap4 
#hvo4 #as4 #f;d4   ,with ,vocabulary4   
#bs4 ,,key1 #bs4 ,,net4  ,,latin        
,,vocabularies ,,for ,,repetition3      
,arranged according to ,subjects4 ,ninth
   ,edition4 ,fcap4 #hvo4 #as4 #f;d4  ,a
 ,,vocabulary ,,of ,,latin ,,idioms4    
#ahmo4   ,second ,edition4 #as4  ,,steps
 ,,to ,,greek4 ,second ,edition1        
,revised4 #ahmo4 #as4  ,a ,,shorter     
,,greek ,,primer4 ,crown #hvo4 #as4     
#f;d4  ,,easy ,,greek ,,passages ,,for  
,,unseen   ,,translation4 ,third        
,edition ,revised4   ,fcap4 #hvo4 #as4  
#f;d4  ,,greek ,,vocabularies ,,for     
,,repetition4   ,arranged according to  

,subjects4   ,second ,edition4 ,fcap4   
#hvo4 #as4 #f;d4  ,,greek ,,testament   
,,selections4 ,for the use   of         
,schools4 ,third ,edition4 ,with        
,introduction1 ,notes1 and ,vocabulary4 
,fcap4 #hvo4 #bs4 #f;d4  ,,steps ,,to   
,,french4 ,fifth ,edition4 #ahmo4       
#h;d4  ,,first ,,french ,,lessons4      
,fifth ,edition   ,revised4 ,crown #hvo4
 #as4  ,,easy ,,french ,,passages ,,for 
,,unseen   ,,translation4 ,fourth       
,edition revised4   ,fcap4 #hvo4 #as4   
#f;d4  ,,easy ,,french ,,exercises ,,on 
,,elementary   ,,syntax4 ,with          
,vocabulary4 ,second   ,edition4 ,crown 
#hvo4 #bs4 #f;d4 ,,key #cs4   net4      
,,french ,,vocabularies ,,for           
,,repetition3   ,arranged according to  
,subjects4 ,ninth   ,edition4 ,fcap4    
#hvo4 #as4   ,,school ,,examination     
,,series  ,,edited ,,by ,a4 ,m4 ,m4     
,,stedman1 ,m4,a4  ,crown #hvo4 #bs4    
#f;d4  ,,french ,,examination ,,papers  
,,in   ,,miscellaneous ,,grammar ,,and  
,,idioms4 ,by   ,a4 ,m4 ,m4 ,,stedman1  

,m4,a4 ,eleventh   ,edition4      ,a    
,,key1 issued to ,tutors and ,private   
,students       only1 to be had on      
application to the       ,publishers4   
,fourth ,edition4 ,crown #hvo4 #fs4     
net4  ,,latin ,,examination ,,papers    
,,in   ,,miscellaneous ,,grammar ,,and  
,,idioms4 ,by   ,a4 ,m4 ,m4 ,,stedman1  
,m4,a4 ,tenth   ,edition4      ,,key    
7,fourth ,edition7 issued as above4 #fs4
       net4  ,,greek ,,examination      
,,papers ,,in   ,,miscellaneous         
,,grammar ,,and ,,idioms4 ,by   ,a4 ,m4 
,m4 ,,stedman1 ,m4,a4 ,sixth   ,edition4
      ,,key 7,second ,edition7 issued as
 above4 #fs4       net4  ,,german       
,,examination ,,papers ,,in             
,,miscellaneous ,,grammar ,,and         
,,idioms4 ,by   ,r4 ,j4 ,,morich1       
,clifton ,college4 ,fifth   ,edition4   
,,key 7,second ,edition7 issued as      
above4 #fs4       net4  ,,history ,,and 
,,geography ,,examination   ,,papers4   
,by ,c4 ,h4 ,,spence1 ,m4,a41   ,clifton
 ,college4 ,second ,edition4  ,,physics 

,,examination ,,papers4 ,by ,r4 ,e4     
,,steel1 ,m4,a41 ,f4,c4,s4  ,,general   
,,knowledge ,,examination ,,papers4 ,by 
,a4 ,m4 ,m4 ,,stedman1 ,m4,a4 ,third    
,edition4      ,,key 7,second ,edition7 
issued as above4 #gs4       net4        
,,examination ,,papers ,,in ,,english   
,,history4   ,by ,j4 ,,tait             
,,plowden-,,wardlaw1 ,b4,a41   ,king's  
,college1 ,cambridge4 ,crown   #hvo4    
#bs4 #f;d4          99       99       99
       99       99 ,transcriber's       
,notes3   ,minor punctuation and        
typography inconsistencies have been    
corrected without comment4   ,spelling  
,corrections3 7,evolution1 ,text7    p4 
#hj ,,footnote #ad3 ,merz to ,mertz 7,as
 set out in the ,index7    p4 #ii1      
firstfruits to first-fruits 7the        
first-fruits of7  ,spelling             
,corrections3 7,publisher's ,catalogue7 
p4 #be of ,,catalogue - ,county to      
,country 7--,country ,gentleman47    p4 
#bi1 ,deaconness to ,deaconess 7#b7     
7,deaconess ,cecilia7    p4 #cc1        

subtilty to subtlety 7#b7 7subtlety of  
its analysis7   ,in the ,catalogue--    
,major ,section ,headings1 originally in
 large point ,sentence ,text have   been
 placed in ,,uppercase text1 without    
further comment4    ,secondary          
,headings1 originally in ,bold ,gothic  
print1 have been placed   within ,plus  
,signs4    ,other ,secondary ,headings1 
7,specifically within the ,educational  
,books   section71 originally shown in  
,uppercase ,bold ,italic print1 are     
shown   with ,,equals ,,and             
,,underscores4   ,,word ,,variations3   
,d4,litt4 7#d7 and ,litt4,d4 7#ae7      
pre-supposition 7#a7 and                
presupposition7s7 7#b7   ,sc4,d 7#a7 and
 ,d4,sc 7#d7