Genre Philosophy. Page - 13

session. The truth is palpable, that our men are not all gentlemen, nor our women all ladies, nor our children all docile and obliging. In that small and insignificant circle which is called 'Society,' which, small and insignificant as it is, gives the tone to the manners of the nation, the chief efforts seem to be, to cleanse the outside of the platter, to conceal defects by gloss and glitter. Its theory of politeness and its maxims of behavior are drawn from a state of things so different from that which here prevails, that they produce in us little besides an exaggerated ungracefulness, a painful constraint, a complete artificiality of conduct and character. We are trying to shine in borrowed plumes. We would glisten with foreign varnish. To produce an effect is our endeavor. We prefer to act, rather than live. The politeness which is based on sincerity, good-will, self-conquest, and a minute, habitual regard for the rights of others, is not, we fear, the politeness which finds f

ave previously taken special notice of what I now have an image of. For instance, when I have an image of a certain person I cannot tell his particular characteristics unless my attention was formerly directed to them.'

"Another writes: 'There is no sound in connection with any image. In remembering, I call up an incident and gradually fill out the details. I can very seldom recall how anything sounds. One sound from the play "Robespierre," by Henry Irving, which I heard about two years ago and which I could recall some time afterward, I have been unable to recall this fall, though I have tried to do so. I can see the scene quite perfectly, the position of the actors and stage setting, even the action of a player who brought out the sound.'

"Quite a large proportion of persons find it impossible to imagine motion at all. As they think of a football game, all the players are standing stock-still; they are as they are represented in a photograph. They are in the act of running, but no motion is re

at all it is absolutely necessary that there should be a Cosmic Mind binding all individual minds to certain generic unities of action, and so producing all things as realities and nothing as illusion. The importance of this conclusion will become more apparent as we advance in our studies.

We have now got at some reason why concrete material form is a necessity of the Creative Process. Without it the perfect Self-recognition of Spirit from the Individual standpoint, which we shall presently find is the means by which the Creative Process is to be carried forward, would be impossible; and therefore, so far from matter being an illusion, it is the necessary channel for the self-differentiation of Spirit and its Expression in multitudinous life and beauty. Matter is thus the necessary Polar Opposite to Spirit, and when we thus recognize it in its right order we shall find that there is no antagonism between the two, but that together they constitute one harmonious whole.

s in life. What they did once, their descendants have still and always a right to do after them; and their example lives in their country, a continual stimulant and encouragement for him who has the soul to adopt it."

It would be well for every young man, eager for success and anxious to form a character that will achieve it, to commit to memory the advice of Bishop Middleton:

Persevere against discouragements. Keep your temper. Employ leisure in study, and always have some work in hand. Be punctual and methodical in business, and never procrastinate. Never be in a hurry. Preserve self-possession, and do not be talked out of a conviction. Rise early, and be an economist of time. Maintain dignity without the appearance of pride; manner is something with everybody, and everything with some. Be guarded in discourse, attentive, and slow to speak. Never acquiesce in immoral or pernicious opinions.

Be not forward to assign reasons to those who have no right to ask. Think nothing in conduct unim

and then adds, 'and is now.' He came to baptize with the Holy Spirit; the Spirit could not stream forth till He was glorified (John i. 33, vii. 37, 38, xvi. 7). It was when He had made an end of sin, and entering into the Holiest of all with His blood, had there on our behalf received the Holy Spirit (Acts ii. 33), that He could send Him down to us as the Spirit of the Father. It was when Christ had redeemed us, and we in Him had received the position of children, that the Father sent forth the Spirit of His Son into our hearts to cry, 'Abba, Father.' The worship in spirit is the worship of the Father in the Spirit of Christ, the Spirit of Sonship.

This is the reason why Jesus here uses the name of Father. We never find one of the Old Testament saints personally appropriate the name of child or call God his Father. The worship of the Father is only possible to those to whom the Spirit of the Son has been given. The worship in spirit is only possible to those

the heaven, the embodiment of light, heat, and the breath of life, produced offspring who were of a much less material nature than his son Oceanus. These other children of his were supposed to occupy the intermediate space which divided him from Gæa. Nearest to Uranus, and just beneath him, came Aether (Ether), a bright creation representing that highly rarified atmosphere which immortals alone could breathe. Then followed Aër (Air), which was in close proximity to Gæa, and represented, as its name implies, the grosser atmosphere surrounding the earth which mortals could freely breathe, and without which they would perish. Aether and Aër were separated from each other by divinities called Nephelae. These were their restless and wandering sisters, who existed in the form of clouds, ever {13} floating between Aether and Aër. Gæa also produced the mountains, and Pontus (the sea). She united herself with the latter, and their offspring were the sea-deities Nereus, Thaumas, Phorcy

is the recognition of the fact that we are born without knowledge, and that the acquisition of knowledge is a slow and painful process.

If all man needed upon earth was a "knowledge of God," then why the necessity of establishing educational institutions?

Unless a child is taught to talk, it will never be able to speak the language of our tongue. Without teaching the child the rudiments of speech, he would be unable to communicate his thoughts to others. Without proper training his "grunts" of expression would be meaningless, and the only way he could express himself would be by the primitive instinct of making signs and by pointing.

The brain needs the same kind of training as any other part of the body that requires exercise for development. Nourishment for the mind is just as necessary as nourishment for the body.

Just as there are some foods which have been so adulterated and refined that when eaten they add no nourishment to the body, so there are truths which have been adult

ttalus, a Christian and a Roman citizen, was loudly demanded by the populace and brought into the amphitheatre; but the governor ordered him to be reserved, with the rest who were in prison, until he had received instructions from the emperor. Many had been tortured before the governor thought of applying to Antoninus. The imperial rescript, says the letter, was that the Christians should be punished, but if they would deny their faith, they must be released. On this the work began again. The Christians who were Roman citizens were beheaded; the rest were exposed to the wild beasts in the amphitheatre.

The war on the northern frontier appears to have been uninterrupted during the visit of Antoninus to the East, and on his return the emperor again left Rome to oppose the barbarians. The Germanic people were defeated in a great battle A.D. 179. During this campaign the emperor was seized with some contagious malady, of which he died in the camp, A.D. 180, in the fifty-ninth year of his age. His son Commo

inished as to lead me to expect that the work will be more generally read in French than in Latin, and better understood. The only apprehension I entertain is lest the title should deter some who have not been brought up to letters, or with whom philosophy is in bad repute, because the kind they were taught has proved unsatisfactory; and this makes me think that it will be useful to add a preface to it for the purpose of showing what the MATTER of the work is, what END I had in view in writing it, and what UTILITY may be derived from it. But although it might be my part to write a preface of this nature, seeing I ought to know those particulars better than any other person, I cannot nevertheless prevail upon myself to do anything more than merely to give a summary of the chief points that fall, as I think, to be discussed in it: and I leave it to your discretion to present to the public such part of them as you shall judge proper.

I should have desired, in the first place, to explain in it what philoso

the flavour ofSocratic irony in the narrative of Xenophon.

The Apology or Platonic defence of Socrates is divided into three parts:1st. The defence properly so called; 2nd. The shorter address in mitigationof the penalty; 3rd. The last words of prophetic rebuke and exhortation.

The first part commences with an apology for his colloquial style; he is,as he has always been, the enemy of rhetoric, and knows of no rhetoric buttruth; he will not falsify his character by making a speech. Then heproceeds to divide his accusers into two classes; first, there is thenameless accuser--public opinion. All the world from their earliest yearshad heard that he was a corrupter of youth, and had seen him caricatured inthe Clouds of Aristophanes. Secondly, there are the professed accusers,who are but the mouth-piece of the others. The accusations of both mightbe summed up in a formula. The first say, 'Socrates is an evil-doer and acurious person, searching into things under the earth and above the heav