stration of what is scientifically undemonstrable and is received only by faith. To walk by faith does not satisfy the materialistic heart. It is still a stumbling block and foolishness, but it is the open doorway to spirituality and immortality.

THE HIGHER EVIDENCE FOR IMMORTALITY

From so much of inchoate thinking we turn with relief to the essay which gives title to the posthumus volume of William Newton Clarke Immortality, a Study of Belief. He does not rule out as useless, the work of Psychical Research nor any other evidences. He calls attention rather to the value of such evidences as compared to a belief which takes hold upon the profounder values of life.

"But what shall we think of the quality, the value, the power, of evidence of another life obtained in such a way [by psychic research]? What nature and efficiency will belong to a belief in immortality thus certified to the senses, and to the mind through the senses? I am sure we must say that the belief in another life to which such evidence gave rise might naturally be a very clear and positive one. It would rank with other beliefs that are substantiated by tangible evidence. It would resemble our beliefs about the most. earthly matters. It would have similar standing with my present belief in the reality of the city of Peking, which I have never seen, but to which a friend of mine has gone, from whom I receive an occasional letter. In such proof there is nothing spiritual. I would not call it materialistic but it is external, ministered through the senses, and weighed only in the scales of the intellect. Such a belief would not be among those that are born of the soul: it would not have sprung up in response to the soul's own nature or needs or aspirations. Some beliefs grow up out of an inward necessity, but this would be nothing more than external product. Plainly to a belief thus originated the strongest constraining power cannot belong. It may be clear-cut and definite, and it may be convincing in a high degree; but we cannot feel that it could be in an equal degree inspiring."

These deeper meanings he expresses thus: "The present question is not, Where does your belief in immortality come from? or, How do you defend it? but, Of what sort is it? How does immortality appeal to you, and what does it mean to you? How does it take

hold of you? What is it to your soul? This is the question that goes deepest, so far as personal belief is concerned. Immortality may offer itself to you as something that must be true if all higher things are true. Better than that, you may feel that immortality must be true since all highest things are true. The second of all great realities it may be to you, God the first and immortality the next—and it may appeal to you and be real to you in something like due proportion to this its high position

......I have spoken of the cries which are instinctive reasonings, whereby humanity claims its immortal portion. Here they spring up in power. Immortality may dawn upon you as the great necessity: it must be real if the present life is to be a life indeed not only that its mysteries may be cleared up and its inequalities corrected but because present life itself is too great to be its own all. You may seem to see all best significances and highest hopes sinking into nothingness if this their true glory be withdrawn. You may be thinking of persons, perhaps unspeakably dear to you, whose extinction would seem to be as criminal as it is incredible. Or you may think of humanity in general, composed of persons in whom alone its unimaginable wealth of power and possibility can come to fulfilment; and it may be borne in upon you, not as a logical conclusion but as a wave of sympathetic conviction and aspiration, that to this personal greatness immortality alone corresponds. You may feel yourself struggling along with the struggle of the universal spirit out toward larger scope. In such manner the fitness of the immortal life may overshadow you, and its reality as a spiritual necessity may so impress you that you become as sure of the future as you are of the present."

The profounder student of the problem of immortality will find something wanting in the other studies which this book supplies.

KOSTES PALAMAS: Life Immovable, First Part, Translated by ARISTIDES E. PHOUTRIDES. With Introduction and Notes by the Translator. Cambridge, Harvard University Press.

The Greek author whose masterpieces are presented in this attractive volume is hailed as a World-Poet in the glowing introduction. In his strict adherence to the thought, the translator has thought it best not to reproduce the rhymes of the original; for in

this modern adjunct of poetry Greek verse of to-day differs from the classical type. The poet is a man of the people, one of the demotikists, nicknamed Mallioroi or "hairy ones", who were thought to be national traitors, propagandists who sought to crush the aspirations of the Greek people by showing that their language is not the ancient Greek language and that they are not the heirs of Ancient Greece.

The poet is evidently not in sympathy with many of the ideals that we hold dear, and his political touch is oddly uncertain. Here are two significant stanzas from his lyric "The Poet;" note the use of the word "thrice-holy" in the particular connection:

Juxtaposition of this kind in her favorite bard may explain the strange element of instability in the Greek nation to-day.

JAMES MAIN DIXON

Books Received

Body and Mind, a History and a Defense of Animism, by William McDougall, F.R.S., Professor of Psychology in Harvard University. Pp. XIX and 384. The Macmillan Company New York.

Modern Philosophy, by Guido de Ruggiero, translated by A. Howard Hannay, B.A., and R. G. Collingwood, M.A., F.S.A., Fellow and Lecturer of Pembroke College, Oxford. Pp. 402. The Macmillan Company, New York.

The I. W. W., A Study of American Syndicalism, by Paul Frederick Brissenden, Ph.D., Assistant in Economics, University of California and University Fellow at Columbia, Special Agent of the United States Department of Labor. Pp. 438. Longmans, Green & Company, New York.

The Ways of Life, A Study in Ethics, by Stephen Ward. Pp. 126. Oxford University Press, New York.

A New Way to Solve Old Problems, by Frank E. Duddy, Asst. Pastor and Director of Religious Education in First Congregational Church, Toledo, Ohio. Charles Scribner's Sons, New York. 1921. Pp. X, 50.

Human Traits and their Social Significance, by Irwin Edman, Ph.D., Instructor in Philosophy, Columbia University. Houghton Mifflin Co., Boston, New York, Chicago., The Riverside Press, Cambridge. Pp. XI, 467.

College Life, its Conditions and Problems, Arranged by Maurice Garland Fulton, Asst. Professor of English in Indiana University. The Macmillan Co., New York. PpXXII, 524.

Our Social Heritage, by Graham Wallas, Yale University Press, New Haven. Pp. 307.

Manual of Modern Scots, by William Grant, M.A. (Aberdeen) and James Main Dixon, Litt. Hum. D. At the University Press, Cambridge, 1921. Pp. XXII, 500.

An Old Babylonian Version of the Gilgamesh Epic, on the Basis of recently discovered texts, by Albert T. Clay, Ph.D., LL.D., Litt. D., and Morris Jastrow, Jr., Ph.D., LLD. Yale University Press, London, 1920. Pp. 106.

Mind and Work, the Psychological Factors in Industry and Commerce, by Charles S. Myers, Director of Psychological Laboratory, Cambridge University. G. P. Putman and Sons, New York. 1921. Pp. 175.

The more important of these books will be reviewed in future numbers of THE PERSONALIST.