scences who have con- tributed information of their own or the result of re- searches, the debt of the present edition is very great, for it attempts to summarize the labors of more than half a century on Shelley's text, and on his biography so far as the biography is bound up with the text. In dealing with this whole body of Shelley literature, I have treated it precisely as I should do in the case of Shakespeare, thinking that what concerns Shelley be- longs now to the world, and that contributions made to our knowledge of him are made for the world's sake." The Memoir of less than seventy pages is in every way admirable. Here again the ed- itor distinguishes himself by what he does not say. In succinctness it is comparable to Mr. Leslie Stephen's work in the "Dictionary of National Biography"; but Mr. Woodberry's greater freedom as to space gives him an op- portunity for many descriptive particulars which add grace and vividness. The only fault one finds with it is that, like the life it portrays, it ends too soon. A detailed biog- raphy of Shelley, written with such taste and sympathy, is still a desideratum. Mr. Wood- berry succeeds in giving a very pleasing pic- ture of the man and of his outward life,— so far, at least, as so sad a life can be pleasing. Of literary criticism there is none, and of moral comment very little. The author is very skil- ful in making the facts, and the citations from the biographical material left by Shelley's friends, speak for themselves, and in evoking from the bare narrative an impression of the man's character. For the poet's literary his- tory, the reader is referred to the citations from his correspondence in the Notes. All in all, this may safely be pronounced the best edition of the great poet, both for the stu- dent and the general reader. No introduction to Shelley's life has yet been produced to which there is, on the whole, so little to object as to the Memoir here offered. It is calculated to draw men to the poet, and thus to be of great use to the world. Mr. Woodberry hints in the preface that "notes upon the sources of the poems, or in illustration or criticism of them," may yet "be furnished in a separate publication." Why should not such notes be embodied in a future issue of the work itself? And why not subjoin to the Memoir, after the excellent fashion of the French, an essay char- acterizing and interpreting the chief works of Shelley, and defining his genius in its great- ness and its limitations? Such an essay would be most helpful, especially to younger readers, and to many others whose eyes dazzle and whose heads reel in the bright altitudes to which Shelley bears them. And such an es- say no one is more capable of writing than Mr. Woodberry. The production of this admirable edition at this time is a most auspicious sign of renewed in- terest in a poet to whom neither the critics nor the reading public have yet done justice. His life and work were fragmentary and incomplete indeed, but not therefore ineffectual, as Arnold thought. The proper symbol of this life and work is not a truncated cone, but a blasted and broken tree. The growth of his character was continuous at the base as well as at the top. No other poet, not even Shakespeare, dying be- fore the age of thirty, would have left so many titles to admiration. It is his glory to have surpassed the " highest reaches " of other poets in the attempt to express "One thought, one grace, one wonder, at the least, Which into words no virtue can digest." Melville B. Anderson. Ireland Stanford Jr. University. Some Reconciliations of Faith and Reason.* There are many things marvellous in our time, yet hardly anything is more marvellous, as indicating the activity and freedom of thought, than that six books from such remote sources as those whose titles are given below, with such largeness and liberty of inquiry and so permeated with spiritual insight, should offer themselves at the same instant for our consideration. Such a fact shows that the skeptical and critical temper which so often disturbs us has no more uprooting power among the sturdy products of faith than has the wind that makes itself audible by virtue of the withered leaves that linger on the trees of a forest, ready shortly to break out every- where in fresh life. "The Coming Religion," by Thomas Van * The Coming Religion. By Thomas Van Ness. Bos- ton: Roberts Brothers. The Genesis and Growth of Religion. By the Rev. S. H. Kellogg, D.D. New York: Macmillan & Co. The Gospel of Life : Thoughts introductory to the Study of Christian Doctrine. By Brooke Foss Westcott, D.D., Bishop of Durham. New York: Macmillan & Co. The Distinctive Messages of the old Religions. By the Rev. George Matheson, M.A., D.D. London: Black- wood & Sons. Guide to the Knowledge of God. By A. Gratry, Pro- fessor of Moral Theology at the Sorbonne. Boston: Roberts Brothers. Some Lights of Science on the Faith. By Alfred Barry, D.D., D.C.L. New York: Longmans, Green, & Co. 1893.] 247 THE DIAL Ness, has a very clear, definite, and practical purpose. It is conceived in an earnest and liberal spirit, and is addressed to a class of minds that share a like temper. We wish it much success. It endeavors to show how the religion of Jesus, the religion of science, and the religion of humanity coalesce in a wider faith, and how in this faith they bring to each other mutual correction and enlargement. The purpose of the author is popular, not critical, and we make, therefore, no objection to his use of the word religion in a sense otherwise scarcely admissible. The drift of his thought seems to us sound and invigorating. It is pre- cisely that which the great diversity, and at the same time narrowness, of our religious beliefs demand. We unite with the desire of the au- thor, that some "new hope and trust" may be called forth by the wider, more stimulating outlook which this presentation involves. Looking at the book on the critical side, we find points of difficulty. The author affirms, as if it were a necessary and undoubted truth, the capricious character of the miracle. If the miracle is capricious, it certainly must disap- pear from our faith. It has often been offered and urged in a very capricious form, and has, in this form, been rejected by more thoughtful minds. We do not see, however, that the mir- acle is necessarily capricious. It necessarily transcends some physical dependence or law, but the affirmation that the universe is, in its inner and rational force, wholly contained within and bound to its physical terms, seems to us an arbitrary, that is, a capricious, asser- tion. We do not read the spiritual, rational world, in which man is the most significant and best known term, in this way. We interpret the Larger Reason by the less large, and so rendered, reason swells like an ocean within its physical shores, but is not wholly confined to those shores. In long periods and wide re- lations, it makes its shores rather than is made by them. "The Genesis and Growth of Religion " is a course of eight lectures given at Princeton Theological Seminary. The first lecture is oc- cupied with a definition of religion, and the next three with controverting the doctrine of evolution in religion in the forms offered by Tiele, Spencer, and Max Miiller. The last four lectures discuss the author's own view of the genesis of religion. His conclusions lie well within later orthodox limits. "The great unique phenomenon of the Hebrew mon- otheism, as a conquering power through the ages, is in- explicable and unaccountable on merely natural grounds. ... It only receives a satisfying explanation when it is recognized as due, even as the Holy Scriptures con- tinually assert, to the supernatural grace and special providence of the one living God, working redemp- tively in history through chosen individuals of a chosen race and nation, for the final deliverence of our fallen nature from the supremacy of sin and the dominion of the curse" (p. 274). The method of discussion is fair, thorough, and instructive. Nothing is set aside by mere au- thority. The author finds the occasion of re- ligion in the natural endowments of man, and in the manner in which these have been called out by a divine revelation. He holds that our first parents, closely as they may have been united by physical descent to previous forms of life, were not, on the intellectual side, of a debased and intermediate order of being; that the primitive state in spiritual development was one of a relatively pure theism, and that the su- perstitions which, in later times, have been prev- alent among men have arisen by degeneracy. The facts deduced to support these conclusions are especially significant. He regards the law or tendency in religious movement to be from a purer to a less pure faith,— the reverse of that indicated by simple evolution,— and that the ground so lost by the race has been recov- ered only by divine intervention. This view certainly involves extensive and important facts not sufficiently considered in the ordinary presentation of religion as a purely spiritual development. If there has been ad- vance in faith, retrogression is an equally con- spicuous and more universal fact. The con- clusion of our author seems, however, an ex- treme one, like that to which he opposes it. Steady progression is not involved in a theory of development cautiously put. Progress in civilization, in civil liberty, in art, has been made by a succession of higher positions, each attained in a different place and by a distinct people, and each accompanied by a marked de- cline. Does not evolution involve this very idea of a succession of varieties enclosed by other varieties less fortunate than themselves, and all giving place in turn to any higher man- ifestation? Decline and disappearance are in evolution the correlatives of growth. The author staunchly, and, as it seems to us, correctly, asserts the inherent capacity for re- ligious truth in the human mind. But if man is possessed of fitting powers, and if the world in its physical and spiritual formation appeals as a reciprocal fact to these powers, then re- ligious development becomes a kind of neces- 248 [April 16, THE DIAL sity. Indeed, without this inherence of faith in the world itself any supernatural calling out of faith must he fitful and ineffective. Our Lord says in the parable of Lazarus: If they hear not Moses and the prophets neither will they be persuaded if one rose from the dead. Any supernatural aid, to be in the least de- gree successful, must be deeply grounded in and thoroughly concurrent with the natural. The third volume, that of Bishop Westcott, is a product of one of those rich, productive minds with which it is good to be in commun- ion quite aside from the immediate conclusions enforced. The spirit of the work is suffi- ciently indicated by these words from the pre- face: "There can be no opposition between Reason and Faith. If Reason is the energy of the sum of man's highest powers — of his true self—then Faith is the highest energy of Reason" (p. xx.). The book gives "the sub- stance of lectures " which were rendered for a long period at Cambridge. The general plan of the work is a statement of the problems of life as we find them in our own experience; the conditions under which we resolve these problems; the solutions given to them prior to Christianity; the solution of Christianity and the considerations which commend it. The dis- cussion allows full scope to that wise, wide, penetrative, and candid temper which belongs to the Bishop of Durham. The book is too comprehensive and full of material to be handled advantageously in a brief notice. The most and best which such a notice can do, is to commend it to perusal and study. A characteristic feature of the work is the catholic spirit with which it recognizes the one- ness of religious truth everywhere, the essen- tial universality of the spiritual movement of the race, and, united with it, a strong assertion of the supernatural character of Christianity. "It must take account of the totality of life by which all the parts of creation are united in a mutual, though dimly seen, interdependence. And thus we come at last to a general notion of its office to reconcile, to dis- cipline, to hallow" (p. 98). "The religious history of the world is the very soul of history; and it speaks to the soul" (p. 100). "In the case of fictitious revelations, it is possible to find an explanation of their origin and acceptance in the circumstances under which they were received. In the revelations of which the Bible is the record, we maintain that such an explanation is impossible. In this case there is indeed a divine fitness which connects every revelation of God with the circumstances under which it is given; but the circumstances do not pro- duce, nor have they even a tendency to produce, the revelation of which they are the condition " (p. 110). We believe that there is in this attitude a touch of the error to which we have previously ad- verted. To magnify the supernatural element in Christianity, in contrast with the natural ele- ment, is not to uncover the interior power of divine truth, but to hide it. The natural, and the natural alone, discloses the hold of the di- vine thought on the entire world, structurally and historically. "The Distinctive Messages of the Old Re- ligions " is a book like and unlike the one just noticed. It is like it in liberality of temper, in seeking in the great forms of religious faith more just impulses, and in reconciling the relig- ious history of the world with itself by means of the fuller expression of these points of van- tage in Christianity. It is unlike it in being wrought out under a bold, elastic, theoretical method. It is historical in general form, but has very little of the cautious, accumulative manner of presentation which belongs to a truly empirical inquiry. The author uses the words which contain his theory in so unhesitating, and yet in so loose, a way as to make almost any conclusion possi- ble to him. His theories have the vagueness and mobility of clouds taking on new forms be- fore we have at all grasped the old ones. This drawback is present in so extreme a form as greatly to mar the value of the work. This fault of method is illustrated in the following passages: "I think it will be found that the distinction between a poetic and a prosaic statement lies essentially in one principle — incarnation. The definition I would assign to poetry is the 'incarnation of truth.' The poet gives to every thought a body. He clothes one thing in the likeness of another thing" (p. 46). "As long as you reverence that which is personal you can no more escape the idea of incarnation than you can escape your own shadow. It does not mat- ter where you place the personality; you may lay it in the heavens above, or you may deposit it in the depths beneath. Assign it what locality you please, it is an incarnation still, and an incarnation equally. It is an incarnation because it is personal" (p. 52). We do not say there is no underlying truth in these assertions, but that this truth is so change- able that we lose it in one form the moment we gain it in another. In the same spirit the author says: "No man can aspire to anything that has not at some time been his." On this hasty assertion he proceeds at once to unite Brahmin ism as a faith of aspiration with Chris- tianity. The entire movement of the work should be much more sober and patient to be at all convincing. We are desirous, in speaking of the volume 1893.] 249 DIAL entitled "Guide to the Knowledge of God,"sim- ply to inform the reader of our hasty comment what he can find in this work. The introduc- tion, by William R. Alger, assigns the work and the author a very supreme position. We have no doubt that many will sympathize with this very glowing estimate. But we have no more doubt that many more would form a very different opinion, and regard what the first class accept as clear sunlight as scarcely equiv- alent to moonshine. The author has a very elevated, active, spiritual temper. His convic- tions are the overflow of commingled thought and feeling, and have for him the certainty which attaches to them in his own experience. The theodicy which attracts him in the past is that of those who in a greater or less degree have shared his intuitive tendency. Plato, St. Augustine, Thomas Aquinas, Descartes, Pas- cal, Leibnitz, and many others are dealt with extendedly. The work is not modern in its spirit or method. It walks to its conclusions by long strides sustained chiefly by the spiritual strength of its author. We are by no means wholly out of sympathy with this temper, though it fails to meet most of the demands of our time, and becomes at length wearisome. The volume is a large one. About three-quarters of it is oc- cupied with a consideration of the theodicies of the past, and one-quarter with supplementary matter and an extended discussion of the rela- tions of reason and faith. Faith is with the author a fuller, richer, more penetrative rea- son. Though in giving our quotation, we may seem to be sampling our building by a single brick, yet the following passage is so fully per- meated with the general temper of the work as to disclose it at once to the intelligent reader: "Sound reason is that which is not parted from its source in the soul and in God. The source of reason is the light itself which God gives. The origin in the soul of this gift is variously called divine sense, natural faith, the attraction of the desirable and the intelligible, the hidden spring. The actual moment, or, if you pre- fer, the point, at which the natural light of God touches and solicits the soul,— that point, that moment, that root, that gift, as you may choose to call it, is the source of reason. Sound reason is that which is not parted from this source in the centre of the soul, and which finds in this faith its orientation, in this hidden spring its impulse towards truth, and in this divine sense or contact its assurance" (p. 449). "Some Lights of Science on the Faith" is a very thoughtful, able work, written by one who has deep insight into the physical and spiritual world. As the theme is difficult and the style complicated, the book is not, how- ever, popular. The title is somewhat mislead- ing. The author does not so much bring sci- entific knowledge to the illumination of faith, as point out the consistency of the doctrines of faith, with some of the leading principles of science, such as heredity, evolution, the unity of the race. The later lectures are little more than a defense of Christian theory against the conflicting notions of science. The author, while wisely concessive to the new methods of thought induced by science, is thoroughly theological in his own conceptions, and his own frame of mind; too much so to see how deep are the inroads of the modern tem- per on the earlier one. Theology has so long opposed the supernatural to the natural, has so grievously misunderstood and disparaged the natural, that it involves an entire change of front, on its part, to put the natural in the foreground, and bring forward the supernat- ural in support of it, and in subordination to it. This Dr. Barry does not do. He sees some- thing of the harmony of the two; but the su- pernatural with him still leads the natural. He does not yet fully see that the invisible per- petually feeds the visible, and is infused in it as its unfolding life. There must for a long time remain wide differences between earnest and able men at this point — the balance in one whole of natural law and supernatural guid- ance. We, most of all, need a better defi- nition of the supernatural. So long as it stands primarily for the miracle, for overwhelming and constraining force, the conflict between the two will remain. When we come to under- stand by the natural simply causal connection, and by the supernatural, free spiritual rela- tions, this disagreement will disappear, and we shall recognize the supernatural as the true soul and inner significance of the natural. Williams College. JOHN BaSCOM. The Ethics of Evolution.* The signs of the times everywhere indicate constantly increasing activity in the direction of Evolutionary literature. The first period of springtide preparation is over, and unless we are much mistaken the immediate future will bring with it a full harvest of miscellaneous growths ■—■ wheat and tares together. Of the vast number of publications which we may thus * A Review of the Systems of Ethics founded on the Theory of Evolution. By C. M. Williamg. New York: Macmillan & Co. 250 [April 16, THE DIAL expect to issue from the press during the next few years, the large majority will doubtless belong to a class which might very well be spared. Taking the development theory, now universally accepted though by no means uni- versally understood, as their point of depart- ure, these, we foresee, will devote themselves to the chivalrous charge of making that theory fit down upon the special doctrines of the older theologies, and of proving, by analogy rather than by argument, that those doctrines implied and demanded the principles of Evo- lution long before the days of Darwin and Spencer. The world has often enough before seen similar efforts on the part of the old thought to claim the new thought as its own — when the new thought is too strong to be gainsaid; and if we should be called upon to pass through another such period of at- tempted readjustment, it is only what history would lead us to anticipate. A few works only will reveal an unbiased and scientific desire to trace the great laws of Evolution, without re- gard to any preconceived theories whatsoever, into their broader applications to sociology, morality, and religion. It is just to state at once that the volume be- fore us, Mr. C. M. Williams's "A Review of the Systems of Ethics," belongs to this small latter class. That Mr. Williams has thrown any fresh or very strong light upon the ques- tions of which he treats, can hardly perhaps be said. But at least he writes with thor- ough knowledge of the bases of Evolution, and of the theories of its leading exponents; at least he brings to his undertaking clear in- telligence, calm judgment, and that single eye for truth which is the best endowment of the scientific spirit. The result of his labors, there- fore, may be taken as a sound and acceptable contribution to the literature of a subject, the immediate and far-reaching importance of which is now no longer at issue. The work, which is a bulky one, falls into two divisions; the first, exigetical, the second, original and constructive. In Part I., Mr. Williams sets his hand to the enormously dif- ficult task of summarizing the opinions and conclusions of the most important writers already in the field. More than 250 pages are thus devoted to an exposition (which is an exposition merely and not a criticism) of the ethical doctrines of Darwin, Wallace, fiaeckel, Spencer, Fiske, Rolph, Barratt, Stephen, Car- neri, Hoffding, Gizycki, Alexander, and Ree. A compendium of this kind is a terrible tax on any author's powers of concentration and interpretation; and consisting as it necessar- ily does, of a long series of the closest lines of argument, given in their tersest and most ab- stract forms, with few illustrations and no ex- pansions, it imposes an equal strain upon the courage and attention of the reader. No such epitome can in the nature of things ever take the place of the works themselves; and any student who should rashly turn to these pages in the hope of finding a quick road to familiarity with the teachings of the great Evolutionary apostles, would not go far before realizing that in this case the shortest way round is likely to prove a very thorny and nigged way home. Still, for the purposes which Mr. Williams had in view, the work was worth attempting, and the synopses may be used with advantage by those who, already well grounded in such literature, desire simply to refresh themselves as to the main lines of Evolutionary thought. Judging from the outlines given of the works of authors whom we ourselves know best, we should say that the undertaking has been accomplished with great judgment and no little skill. How comprehensive it is made within the narrow limits necessarily imposed, is shown by the fact that in the forty-eight pages assigned to Mr. Spencer's ethical theories, besides the whole first volume of the "Principles of Ethics," with the part on "Justice," are in- cluded " Social Statics," and the most weighty of the author's essays dealing with the ques- tions of morality. Having thus gone over the ground covered by his forerunners, Mr. Williams proceeds, in Part II., to his own work of construction. A careful introductory discussion of the concepts of Evolution deals particularly with the " broad- ening process" which these concepts have un- dergone since Darwin first brought them be- fore the world. Here we are at once made aware of Mr. Williams's praiseworthy anxiety (afterwards frequently re-illustrated through- out the book) to sound in every case the defin- ite scientific meanings of the terms employed. It is difficult for even clear-headed students to appreciate the confusion constantly introduced into questions of this kind by the apparently almost unavoidable tendency shown by our best- chosen vocabularies to take a metaphysical col- oring. Mr. Williams has a healthy horror of metaphysics; but while striving throughout to keep well upon the solid ground of science, he is equally alive to a tendency in science itself which is fraught with scarcely less danger — 1893.] 251 THE DIAL the tendency, namely, to select certain import- ant factors in natural processes, and by exclu- sive attention to these, to raise them unwit- tingly into a position of artificial prominence. To choose between the organism and the en- vironment, and to treat one as a positive, the other as a negative factor, "one as active, the other as passive, one as independent, the other as dependent, one as invariable, the other as alone variable," is, as he very properly main- tains, in dealing with the question of "pro- gressive heredity," to make a purely arbitrary division. The following paragraph contains suggestions which, while they could at no period of scientific thought be altogether inap- propriate, have perhaps a special timeliness just now. "In dealing with the complexity of nature, whether mathematically or logically, we cannot grasp all factors at once, and so are obliged to regard some sides to the exclusion of others, to disregard the variable and de- pendent nature of some factors in the consideration of that of others. The method is useful as well as neces- sary . . . ; but we are too apt to forget that we are dealing with half-truths, devices of reason, and come to regard them as whole truths. Thus the abstraction of Natural Selection is too often elevated to a separate entity, a particular power residing in the environment as such. It is, on the contrary, a mere fiction, a de- vice for assisting our comprehension of complex action and re-action" (p. 305). This gives us the key-note of a warning which Mr. Williams says has "to be kept in mind in our future investigations; we are apt to take our analyses for the syntheses of nature." Realization of the dangers of these two ten- dencies helps Mr. Williams to avoid many pit- falls in the following discussions of "Intelli- gence and End," "The Will," and » The Mu- tual Relations of Thought, Feeling, and the Will in Evolution." The first of these chap- ters takes into consideration the various aspects of the question as to the possibility of finding with any approach to certainty a " limit-line" to reason in animal life, and includes an ex- amination of some of the teleological theories which have grown out of, or have been grafted upon, the doctrine of Evolution. It is too late in the day to look for any new revelation on the time-worn subject of the freedom of the will, which has surely given rise to more waste of intellectual energy and the production of more argumentative futility than any other question that has ever bewildered the mortal mind. Yet no small credit is due to Mr. Wil- liams in that he has endeavored to look at this subject directly, with a steady vision, unob- scured by the thick clouds of subtle but mean- ingless dialectics by which metaphysicians have so long befogged the issues involved. The pages given up to this discussion yield us illus- trations, among the best in the volume, of clear scientific method, and the application of Evo- lutionary principles to the various aspects of the problem is followed by eminently satisfac- tory results. We now come into closer touch with ethical questions properly so-called, and a lengthy chapter is devoted to the consideration of the development and inter-relations of egoism and altruism. Here Mr. Williams does not go quite so far as we ourselves should wish in the assertion that altruism is no less primordial than egoism. In the very lowest forms of life, activities favoring race-preservation must be- gin as early as activities favoring self-preser- vation; and as Mr. Spencer has shown (" Data of Ethics," chap, xii.), the development of each has in course of evolution shown increas- ing dependence on development of the other. True, however, to his principle not to read back into sub-human conduct the ideas and feelings by which we know human conduct to be accompanied, Mr. Williams treats primitive activities which postpone the individual to the species as "prototypes" only of human altru- ism. Emphasizing the statement of Lubbock concerning the "irregularity and apparent ca- price" of mutual assistance among ants, he maintains that " the implication is that all this apparent altruism is mere automatism," and quotes the assertion of Carneri, to which we suppose no exception can be taken, that "the assistance reaches exactly so far as is necessary for the preservation of the species." Yet Mr. Williams admits that, along with other argu- ments against automatism, in the inferences to be drawn from it, it may properly be urged that "as far as we assume the existence of consciousness at all in any species or individ- ual, we must assume pleasure and pain, pleas- ure in customary function, pain in its hin- drance"; which means that, as soon as con- sciousness comes into play, race-subserving activities must be backed up by pleasure quite as strongly and consistently as activities sub- serving the life of the individual. This seems to us to lie at the root of the matter, so far as the often-raised question of the "origin " of altruism is concerned. But as Mr. Williams rightly points out, the significance of the terms is progressive; and morever, since the require- ments of life are somewhat different in different species, we may suppose that the directions of 252 [April 16, THE DIAL evolution in altruism may vary to some extent as well. This carries us forward to the question of Conscience, which Mr. Williams of course re- gards as a faculty innate in the modern civil- ized individual though of gradual acquisition in the race. Some discussion of the Intu- itional and Utilitarian systems follows, which is in the main adequate, though Mr. Williams does not seem to us to appreciate to the full the attitude of Mr. Spencer. In the follow- ing chapter on "The Moral Progress of the Race as Shown in History," we have a remark- ably strong plea in favor of the reality of our advance — a plea not uncalled for at a time when, along with unprecedented activity to- wards amelioration in almost every direction, we are asked to believe that the conditions of life are on the whole growing harder with every passing year. The tabulation of facts concerning the moral development of the great nations of antiquity especially deserves atten- tion. Then come the concluding divisions of the work — a chapter on the " Results of Eth- ical Inquiry on an Evolutionary Basis," and one on "The Ideal and the Way of Its At- tainment." Has the theory of Evolution added anything of solid or permanent value to our ideas of morality? This is a question often asked, not only by the uninitiated, but even by many who accept the modern doctrine on its biological sides. Mr. Williams answers with an em- phatic affirmative. Indeed, the results wrought by Evolution in moral theory are even greater than those which it has brought about else- where, for the natural sciences already to some extent recognized the "element of constancy ordinarily called law," while no ethical system had as yet taken this element into due account. Thus Evolution has "unified and clarified the attempts made to discover a basis for moral principles, and has rendered that foundation for the first time secure; it has cleared away, with one sweep, the rubbish of ancient super- stition, made exact methods possible, and raised Ethics to the plane of a Science " (p. 515). It is true that it has added nothing new or en- tirely unconnected with previous theory. All science is an evolution, and in science, as else- where, the new grows out of the old. "But Evolution brings with it, nevertheless, a differ- ence of degree that finally issues in a differ- ence of mind." This is clearly shown, for ex- ample, by the relation of its doctrine of the Moral Sense to the crude statements of the older Utilitarianism upon the one hand, and to the transcendental teachings of the orthodox Intuitionalism upon the other. In the closing chapter, Mr. Williams takes for brief consideration a few of the prac- tical issues of the day. The contest between individualistic and socialistic methods and ideals is dealt with, and there is an admirable exposure of the folly of the ancient but still serviceable evangel of a " return to nature." The questions of education, state protection of children, the condition and prospects of wo- men, criminal law, and capital punishment are also touched rapidly, but with firm hand; and in relation to all such matters of immediate controversy Mr. Williams argues that — "The conflict between the principles of justice and mercy, known to theological ethics, resolves itself, from a higher point of view, into the question of justice only. The mercy which is not justice, is either mercy to one at the expense of others, or mercy that spares the of- fender in one respect to his own greater disadvantage in another " (p. 578). Mr. Williams's conclusions concerning the fu- ture progress of the race are marked by an un- flinching, though temperate, optimism. The spirit of his book is earnest, the style lucid and often energetic; while here and there the sci- entific argument is lighted up by flashes of high enthusiasm which remind us that the au- thor has brought to his task strong feeling as well as clear thought. William H. Hudson. Ldand Stanford Jr. University. Briefs ox New Books. Pro/essor Maui- A THIED edition of Prof. R. G. Moul- ton's "Shakespeare as a Dramatic Dramatic Art. Artist" ( Macmillan ), "revised" in respect of certain changes in the theoretical second part of the book, and "enlarged " by the analyses of three additional plays, attests the growing popu- larity of Professor Moulton's work. Popularity Professor Moulton's work has always had, but it is only in recent years that the American public has had its attention called to it, and has had oppor- tunity to test its method and results; it is only in recent years, moreover, if we mistake not, that vigorous claims have been asserted for this method as a final and definitive method, and above all, as a " scientific " method, for the serious teaching and study of literature. Of the two parts into which the book is divided, the first, or practical part, consisting of analysis and commentary on nine of the plays, is acute, subtle, and brilliant, although marred by over-insistence upon a new terminology, emphasized by capital letters, which in the end is 1893.] 253 THE DIAL presented as the basis of a new "science" of liter- ary aesthetics. The treatment is eminently sug- gestive and presents much criticism which is sound, although clothed in almost too clever a phraseology. Its interest, however, is largely speculative, like the interest of the writings of Gervinus, Snider, and most of the other commentators, and as such can hardly be regarded as wholesome material or safe precedent in the study of Shakespeare by untrained minds. The second, or theoretical portion of the book, including the introduction on the science of criticism, while almost altogether polemical, is the portion which has the greatest "actuality" for American readers. While this portion also is bril- liant and suggestive work, it is a strange mixture of sound ideas and of specious argument. Discus- sions like those on the central turning points in Shakespeare's plays, on metrical changes marking emotional changes, on poetic justice, and on the supernatural in Shakespeare, are valuable contri- butions, while the principle of the distinction be- tween differences in kind and differences in degree in literature, although not a new discovery, is one that will bear frequent repetition so long as it is not forced into unreasonable and mechanical appli- cations; moreover, the fundamental principle of dramatic effect as the guiding rule, apart from the consideration of the unities or other mechanical restrictions both in the composition and in the in- terpretation of a drama, is one which has worked almost a revolution in modern theories of criticism, and here receives excellent statement. But the main argument of the introduction in favor of a so-called inductive science of literary criticism, while very plausible and brilliant, seems to us based upon a fundamental misconception, and is throughout in- fected by a persistent fallacy of analogical reason- ing. It is too long a question to discuss in this space, but the gist of the error lies in the inexact and confused senses in which the words "induct- ive," " scientific," and similar terms are used. One of the first rules of the rhetorics is to warn us that analogy is useful for illustration but not for proof. In other points we might take issue with Professor Moulton; for example, in his reading of the history of criticism, which throughout (it is true that he has Wordsworth's authority for it) is cited only as to its failures and black spots. The citations from Rymer, for example, while admirably telling for our author's point, do very scant justice to the crit- ical acumen of that clever writer, who was by no means Professor Moulton's man of straw or the mere "simpleton " that Mr. Saintsbury calls him. Shakespeare's age gave Shakespeare practical ap- preciation; moreover, critical appreciation was ac- corded him by Ben Jonson, Milton, Dryden, and others, although of course in mere passing phrases, since critiques and reviews were not the fashion of the day. It would be hard to ask for fuller appre- ciation than that accorded him in the verses pre- fixed to the second folio and headed "I. M. S." The truth is that, as a general rule, only a roman- tic age will fully appreciate a romantic age, as doubtless only a classic age fully appreciates a classic age; and a criticism based on "rules" and "canons" is usually brilliant in theory but fatuous in application,— fatuous because perfunctory and mechanical. — iw. 1(^ JKJ A A History of the Indian Wars CV7 IVlLZfVl^SllySI. with the First Settlers of the United States to the commencement of the Late War; to- gether with an Appendix containing interesting Accounts of the Battles fought by General Andrew Jackson. With two Plates. Rochester, N. Y., 1828. Two hundred signed and numbered copies have just been published at $2.00 each. GEORGE P. HUMPHREY, 25 Exchange Street, Rochester, N. Y. Joseph Gillott'S STEEL TENS. GOLD MEDALS, PAEIS, 1878 and 1889. His Celebrated Plumbers, 303-404-170-604-3 3 2 And bis otber styles, may be bad of all dealers throughout the world. JOSEPH GILLOTT & SONS, NEW YORK. 1893.] 259 THE DIAL CALIFORNIA. ■ • • Miss M. E. Beedy, A.M., } P"»""P»"- MISS CLAOETT S HOME AND DAY SCHOOL FOR OIRLS. Boston, Mass., 252 Marlboro' St. Reopens October 3. Specialists in each Department. References: Rev. Dr. Don- ald, Trinity Church; Mrs. Louis Aoassiz, Cambridge; Pres. Walker, Institute of Technology. NEW ENGLAND CONSERVATORY OF MUSIC, Boston. Mass. Founded by Carl Faelten, Dr. Eben Todroke. Director. THE LEADING CONSERVATORY OF AMERICA. In addition to its unequaled musical advantages, excep- tional opportunities are also provided for the study of Elocu- tion, the rine Arts, and Modern Languages. The admirably equipped Home affords a safe and inviting residence for lady students. Calendarfree. Frank W. Hale, General Manager. Franklin Square, Boston, Mass. B1NOHAM SCHOOL (FOR BOYS), Ashevllle, N. C. 1793.—Established in 1793.—1893. 201st Session begins Sept. 1, 1893. Maj. R. Binoham, Supt. FREEHOLD INSTITUTE, Freehold, N. J. 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English Literature at a State University. Daniel Kilham Dodge. Literature at Indiana University. George E. Fellows. A Question of Propriety. E. G. J. FELIX DAHN'S REMINISCENCES. James Tafl Hatfield .273 AN INSIDE VIEW OF WATERLOO. Joseph Kirk- land 275 THE EXPERIMENTAL INVESTIGATION OF EVOLUTION. George Baur 278 THE IRREPRESSIBLE CONFLICT. D. E. Spencer 280 RECENT BOOKS OF POETRY. William Morton Payne 281 Miss Thomas's Fair Shadow Land. — Riley's Green Fields and Running Brooks. — Field's Second Book of Verse.— Field's with Trumpet and Drum.—Hath- away's The Finished Creation. — Gale's A Country Muse. — Thomson's The City of Dreadful Night. — Beeching's A Paradise of English Poetry.—Miss Repplier's A Book of Famous Verse. — Stryker's Dies Iree. BRIEFS ON NEW BOOKS 285 A question in ^Esthetics. — Studies in the English Mystery Plays. — A thoughtful and readable book on Tropical America.—An aid to the appreciation of the technique of Painting. — A much-needed histor- ical study.—An English Grammar on historical prin- ciples. — English Syntax, past and present. — The in- dustrial arts of the Anglo-Saxons. BRIEFER MENTION 287 LITERARY NOTES AND NEWS 288 TOPICS IN LEADING PERIODICALS 289 LIST OF NEW BOOKS 2