i. 4) where he denies that there is any uniform notion of the good

(understanding, of course, the good in itself, cf. respecting this, note 26, p. 77), thinking rather that only by way of analogy does there exist a unity in the case of the good of rational thinking and seeing, joy, etc., and when, in another passage (_Metaph._ Ε 4, p. 1027 b. 25), he says that the true and the false are not in the things, where the good and the bad are, i.e. the former predicates (e.g. true God, false friend) are ascribed to the things only in respect of certain mental acts, the true and false judgments, while the latter, on the other hand, are not in a similar way ascribed to them merely in respect of a certain class of mental activities:--all of which, incorrect as it is, is still connected as a necessary result with the aforesaid error. He is more in agreement with the true doctrine of the origin of our notion and knowledge of the good, when (_Nic. Ethics_, x. 2) he adduces as an argument against the assumption that joy does not belong to the good, the fact that all desire it, and adds: “For if only irrational beings desired it, the opposition to this argument would still contain a certain justification; but if every rational being also does so, how can anything be said against it?” Yet even this utterance is reconcilable with his erroneous view.

Considered in this aspect, the moralist of sentiment (Gefühls-moralist), Hume, has here the advantage of him, for Hume rightly urges, how is any one to recognize that anything is to be loved without experiencing the love?

I have said that the temptation into which Aristotle has fallen appears quite conceivable. It arises from the fact that, along with the experience of an emotion qualified as right there is given at the same time the knowledge that the object itself is good. Thus it may easily happen that the relation is then perverted and the love is thought to follow as a consequence of the knowledge, and recognized as right by reason of its agreement with this its rule.

It is not without interest to compare the error here made by Aristotle in respect of emotion qualified as right with that which we have seen was committed by Descartes in respect of the similarly qualified judgment (cf. note 27, p. 78). The cases are essentially analogous; in both cases the distinguishing mark is sought in the special character of the idea which forms the basis of the act rather than in the act itself qualified as right. In fact it seems to me evident from various passages in his treatise _Des Passions_, that Descartes himself has treated the matter in a way quite similar to that of Aristotle, and in a manner essentially analogous to his doctrine of the self-evident judgment.

At the present time many approach very near to Descartes’ error in respect of the marks of self-evidence (if we are not rather to say that the error is really implicitly contained in their statements) when they regard the matter as though in the case of every self-evident judgment a criterion were referred to. In this case it must have been previously given somewhere, either as recognized--and this would lead to infinity--or (and this is the only alternative), it is given in the idea. It may be said that here also the temptation to such a misconception lies ready to hand and this may well have exercised a misleading influence upon Descartes. Aristotle’s error is less general, though only because the phenomenon of the emotion qualified as right has, generally speaking, come less frequently under consideration than that of the similarly qualified judgment.

If the nature of the former has been misunderstood, the latter has often been so overlooked as not even to admit of its essential nature being misinterpreted.

[29] (_p. 19_). When I affirmed that the language of common life offers no suitable terms for activities of feeling qualified as right, I did not mean thereby to deny that certain expressions are, in themselves, well suited, indeed they would seem to have been created for this purpose, particularly, for example, the expressions “_to be well pleasing_,” and “_to be ill pleasing_” (gut gefallen and schlecht gefallen), as distinct from the simple “to be pleasing” and “to be mis-pleasing.” Though, however, it might seem advisable to limit these terms in this way and so to make them serve as scientific terms, scarcely any trace of such a limitation is to be found in ordinary language. One does not, of course, care to say: “the good pleases him ill,” “the bad pleases him well,” though one still says that to one this tastes good, to another that, and so on, i.e. the expression “_to be well pleasing_” is applied unhesitatingly even in the case where pleasure is given in the lowest instinctive form. Indeed the term-“impression” (Wahrnehmung) has degenerated in an almost similar way. Only really appropriate in respect of knowledge, it came to be applied in the case of the so-called external impression (äussere Wahrnehmung), i.e. in cases of a belief, blind, and in its essential relations, erroneous, and consequently would require, in order, as a terminus technicus to have scientific application, an important reform of the usual terminology and one which would essentially narrow the range of the term.

[30] (_p. 19_). _Metaph._, Α 1, p. 980 a. 22.

[31] (_p. 20_) i.e., “Als richtig characterisiert.” This phrase, which occurs frequently, I have translated sometimes as above, sometimes by “qualified as right.” By this phrase and its equivalents is meant that the act (sc. of loving, hating, or preferring,) is at once perceived by us to be a right one, bears the mark or character of rightness.

[32] (_p. 20_). In order to exclude a misunderstanding and the doubts necessarily connected therewith, I add the following remark to what has been suggested shortly in the text. In order that an act of feeling may be called purely good in itself it is requisite: (1) that it be right; (2) that it be an act of pleasing and not an act of displeasing. If either condition be absent, it is already, in a certain respect, bad in itself; pleasure at the misfortunes of others (Schadenfreude) is bad on the first ground; pain at the sight of injustice, on the second ground. If both conditions are lacking, the act is still worse, in accordance with the principle of summation of which we shall speak later in the lecture. According to this same principle, where a feeling is good, its increase increases also the goodness of the act, while, similarly, where an act is purely bad, or at least participates in any respect in the bad, with the intensity of the feeling increases the badness of the act. When the act is a mixed one, good and bad manifestly increase, or diminish, in simple proportion to one another. The “plus” belonging to the one or the other side, must therefore, with the increase in intensity of the act become ever greater, with its decrease ever smaller. And so the surplus of good in the act may, under certain circumstances in spite of its impurity, be described as a very great good, while conversely, the surplus of the bad may, despite the admixture of the good, be described as something very bad (cf. note 36).

[33] (_p. 20_). It may happen that, at the same time, one and the same thing is both pleasing and displeasing. First, something in itself displeasing may yet be pleasing as a means to something else, and vice versa; then a case may arise where something instinctively repels us, while at the same time it is loved by us with a higher love. We may thus have an instinctive repugnance to a sensation, which is yet at the same time (and every idea, qua idea, is good), a welcome enrichment of our world of ideas. Aristotle has said: “It happens that desires enter into conflict with each other. This happens when the reason (λὁγος) and the lower desires (ἐπιθυμα) are in opposition (_De Anima_ iii. 10). And again: “Now the lower desires (ἐπιθυμία) gain a victory over the higher, now the higher over the lower, and as” (according to the ancient astronomy) “one celestial sphere the other, so one desire draws off the other with it when the individual has lost the firm rule over himself” (_De Anima_ ii.).

[34] (_p. 21_). Just as love and hate may be directed towards single individuals, so also they may be directed to whole classes. This Aristotle has already observed. We are, he thinks, “not only angry with the individual thief who has robbed us, and with the individual sycophant who deceives our confiding nature, but we hate thieves and sycophants in general” (_Rhet._ ii. 4). Acts of loving and hating, where in this way there is an underlying general conception, also possess frequently the character of rightness. And so quite naturally along with the experience of this given act of love or hate, the goodness or badness of the entire class becomes manifest at one stroke, and apart from every induction from special cases. In this way, for example, we attain to the general knowledge that insight as such is good. It is easy to understand how near the temptation lies, in the case of such knowledge of a general truth without any induction from single cases otherwise demanded in truths of experience, entirely to overlook the preparatory experience of a feeling having the character of rightness, and to regard the universal judgment as an immediate synthetic _à priori_ form of knowledge. Herbart’s very remarkable doctrine of a sudden elevation to general ethical principles seems to me to point to the fact that he had observed something of this peculiar process without at the same time becoming quite clear about it.

[35] (_p. 21_). It is easy to see how important this proposition may become for a theodicy. As regards ethics it might be feared that its security becomes thereby seriously endangered, perhaps, indeed, completely destroyed. To see how unfounded such a fear is, cf. note 43, p. 99.

[36] (_p. 22_). It seems to me evident even from analysis of the notion of choice (1) that everything which is good is to be preferred, i.e. that in an act of choice it shall fall as a reasonable moment into the balance; (2) that everything bad forms a reasonable anti-moment, and therefore also that (3) in such cases--partly by direct means, partly by an addition in which the good and the bad are to be taken into account as quantities with opposite signs--the preponderance in which right choice is to be grounded may become evident, i.e. the preferability or superiority of the one as opposed to the other. According to this view, it does not, closely examined, require the special experience of an act of preference having the character of rightness, but only the experience of simple similarly qualified acts of pleasing and displeasing, in order to attain in the above-mentioned cases to the knowledge of the better. And therefore I have said that we derived our knowledge of preferability, not from the fact that our experience has the character of rightness, but that the said preferences possess the character of rightness because the knowledge of preferability has here been made the determining standard. I do not, however, mean to say that the same distinguishing character which was previously insisted upon in the case of certain simple acts of pleasing is not also here really present.

[37] (_p. 24_). In order that the procedure here might have been rendered quite exact and really exhaustive, two other very important cases would still need to have been mentioned in the lecture. The one case is that of pleasure in the bad, the other that of displeasure in the bad. If we enquire: Is pleasure in the bad good? the answer has already been given in a measure quite rightly by Aristotle: No. “No one,” he says in the _Nicomachian Ethics_ (x. 2, p. 1174 a. 1), “would wish to feel joy in what is shameful even if it were made certain to him that no harm would result therefrom.” The hedonists, to which class belonged such noble men as Fechner (cf. his work on _The Highest Good_) contradicted this view. Their teaching is to be rejected; in practice as Hume has observed, they fortunately proved much better than in theory. There is still, however, a grain of truth in their view. The pleasure in the bad is, qua pleasure, good, and only at the same time bad as a wrong activity of feeling, and though, by reason of this perversion, it may be described as a preponderance of the bad, it cannot be regarded as something purely bad. While, therefore, abhorring it as bad, we are really making an act of choice in which freedom from what in the object is bad is preferred to the possession of what is good. And when we recognize the aversion as right, this is possible only because the preference has the character of rightness.

The case is similar when we inquire if a similarly qualified displeasure in the bad is good, as e.g. where a noble heart feels pain on seeing the innocent oppressed, or where some one, looking back upon his past life, feels remorse at the consciousness of a bad action. Here the case is in every respect the reverse of the one preceding. Such a feeling arouses a state in which pleasure preponderates, but this pleasure is not pure; it cannot be called a pure good like the joy which would have arisen were the opposite of that over which we now mourn a fact, hence Descartes’ advice (cf. 24, p. 75)--to turn the attention and feeling in an equal degree rather to the good--would really not lose its significance. We recognize all this clearly, and have therefore, once more a preference with the character of rightness as the source of our knowledge of what is worthy of preference.

In order not to introduce too many complications, I omitted in my lecture when discussing preferences to mention these cases. And this seemed to me the more admissible, because it would practically lead to the same result, if (like Aristotle in the case of disgraceful pleasure) one were to treat hate qualified as right on the one hand and love qualified as right on the other, as phenomena of simple disinclination and inclination.

It may be easily seen that from these special cases of a possible determination of a quantitative relation between good and bad pleasure and displeasure, on the one hand, and of rightness and unrightness on the other hand (cf. for these also Note 31, p. 91) there is no hope of filling in the great gaps referred to in the lecture in a way valid for all cases.

[38] (_p. 26_). Cf. my _Psych. from the Empirical Standpoint_, book ii. chap. iv.

[39] (_p. 26_). E. Dumont. _Traités de législation civile et pénale, extraits des manuscrits de J. Bentham_; espec. in the section bearing the title: “Principes des législation,” chap. iii. section 1 towards the end; chap. vi. section 2 towards the end; and chaps. viii. and ix.

[40] (_p. 27_). S. Rudolph Wagner. _Der Kampf um die Seele, vom Standpunkt der Wissenschaft._ (Sendschreiben an Herrn Leibarzt Dr. Beneke in Oldenburg.) Göttingen, 1857, p. 94 note. “Gauss said, the author (of a certain psychological work) spoke of a want of exact measurements in the case of psychical phenomena, but it would be good if we only had clumsy ones, one could then make a beginning; but we have none. There is here wanting the _conditio sine quâ non_ of all mathematical treatment, i.e. whether and how far the changing of an intensive into an extensive quantity is possible. Yet this is the first and indispensable condition; then there were also others. On this occasion Gauss spoke also about the usual incorrect definition of quantity as an ‘ens’ which is capable of being increased or diminished; one ought rather to say, an ‘ens’ that admits of being divided into equal parts....”

[41] (_p. 27_). Fechner’s psycho-physical law, even were it assured, whereas it awakens continually increasing doubt and opposition, could only be used as a means of measuring the intensity of the content of certain concrete perceptions, not, however, for measuring the strength of the emotions like joy and sorrow. Attempts have been made at determining the measure of feelings by means of the involuntary movements and other externally visible changes accompanying them. To me, this seems very much as if one were to seek to reckon the exact date of the day of the month by means of the weather. The direct inner consciousness, however imperfect its testimony may be, nevertheless offers here far more. At least one draws from the spring itself, whereas in the other case one has to do with water rendered impure by a variety of influences.

42 : (_p. 27_). Sigwart, in his _Vorfragen der Ethik_ (p. 42), emphasizes the fact that no more must be required from the human will than what it is able to perform. This utterance, which coming from the lips of so decided an indeterminist (cf. _Logic_, ii. p. 592) may especially excite surprise, hangs together with his subjective view of the good, from which view, in my opinion, there is offered no logical, normal path to the peace of all who possess a good will. (Cf. e.g. the way in which Sigwart, p. 15, passes over from egoism to regard for the general good.)

But similar expressions are also heard from others. And it might really appear doubtful whether the sublime command which bids us to subordinate all our actions to the highest practical good is really the right ethical principle. For, putting aside cases of want of reflection, which do not, of course, enter here into consideration, the demand for such complete self-devotion still seems too stringent, since there is no one, however carefully he may conduct himself, who, looking sincerely into his heart, will not frequently be compelled to say with Horace:--

“Nunc in Aristippi furtim praecepta relabor, Et mihi res, non me rebus subjungere conor.”

And yet the doubt is unfounded, and a comparison may serve to make this clear. It is certain that no one can entirely avoid error; still, avoidable or unavoidable, every error remains a judgment, which is what it should not be, and is opposed to the indispensable demands of logic. What applies to logic in respect of weakness of thought applies to ethics on the ground of weakness of will. Ethics cannot cease to demand from a man that he should love the acknowledged good and prefer that which is recognized to be better, not putting anything else before the highest practical good. Even were it proved (which is not the case), that in a definite class of cases all men without exception in respect of these were never able to remain true to the highest practical good, this would still not afford the slightest justification for setting aside the fundamental ethical demand. Even then it would still remain an evident and unchangeable truth, the sole and only right rule, here as everywhere, to give the preference to the better over what is less good.

J. S. Mill fears that this would lead to endless self-reproaches and that these constant reproaches would embitter the life of each individual. This, however, is so little implied by the rule that it is easily demonstrable that such a result is excluded. Goethe well understood this,--

“Nichts taugt Ungeduld”

i.e. impatience in respect of one’s own imperfections, he says in one of his by no means lax sayings,--

“Noch weniger Reue,”

--giving way to the stings of conscience, when fresh joyous resolve is alone available,--

“Jene vermehrt die Schuld, Diese schafft neue.”[A]

[A]

“Impatience naught avails Nor more availeth rue, One addeth to the fault, The other maketh new.”--Tr.

In an album I once found in the hand of the pious Abbot Haneberg, afterwards Bishop of Spires, the following lines, written to the same effect:--

“Sonne dich mit Lust an Gottes Huld, Hab’ mit allen--auch mit dir, Geduld.”[B]

[B]

“Bathe thyself with delight in the sunshine of heavenly grace, Let patience toward all men abound--e’en with thyself find a place.”--Tr.

[43] (_p. 28_). It is necessary to be on one’s guard against drawing from the principle of love of our neighbour the conclusion that each has to _care for_ every other individual in the same degree as for himself, which, far from conducing towards the universal good, would rather essentially prejudice it. This is seen by reflecting on the circumstance that to ourselves we stand in a position different from that in which we stand to everybody else, while again in respect of these others we are in a position to help, or to injure, one more, the other less. If there are human beings in Mars the inhabitants of the earth can and ought to wish them good also, not however to strive after their good in the same manner as for himself and his fellow-men.

It is in this connexion that the injunction to take thought in the first instance for oneself, a precept to be found in every system of morality, is justifiable: “γνῷθι σαυτόν,” “Sweep before your own doorstep,” etc. The demand to seek first of all the welfare of wife and child, home and fatherland, is also universal. The command: “Take no thought for the morrow,” in the sense in which it really offers wise counsel, also flows as a result from the same source. That my future happiness ought not to be so _dear_ to me as my present happiness is not here implied.

So regarded, the communistic doctrines which illogical impetuosity would seek to derive from the lofty principle of universal brotherhood are shown to be unjustifiable.

[44] (_p. 29_). The fact that we are often unable to measure the more remote results of our actions offers a more serious difficulty.

But even this thought will not discourage us if we love the universal good. It may be said of all results which are unrecognizable in an exactly equal degree, that one has just as many chances in its favour as the others. According to the law of great numbers a compensation will on the whole result, and so whatever calculable good we create will stand as a plus on the one side and, just as though it stood alone, will justify our choice.

From the same point of view, as I have already suggested in the lecture (p. 22), the doubt is removed which in a similar manner might arise through uncertainty as to whether everything that is good draws from us a love having the qualification of rightness, and whether, therefore, we are able to recognize it as good and to take due account of it.

[45] (_p. 29_). That in the case of the limits of right (Rechtsgrenzen) we have essentially to do with spheres which lie at the disposal of the individual will has been frequently emphasized both by philosophers (cf. in this respect e.g. Herbart’s Idea of Right) and by able jurists. Ihering in his _Geist des römischen Rechts_, iii. 1 (p. 320 note), demonstrates this with numerous citations. Arndt e.g. in his _Handbuch der Pandekten_ defines law as “supremacy of the will regarding an object”; for Sintenis it is, “the will of one person raised to the universal will.” Windscheid defines it as “a certain volition (Willensinhalt) of which the legal code in a concrete case affirms that it may be made valid as against every other will.” Puchta, who has perhaps expressed the thought in the most manifold ways, says in his digest of Roman law, section 22, “as the subjects of such a _will_ thought of potentially men are called persons, ... personality is therefore the subjective possibility of the legalized will, of a legal power.” In the same work (section 118, note b) he observes in regard to a want of personality: “The principle of modern law is inability to dispose of property”; many other of his expressions convey the same meaning.

As however these legal authorities have concentrated their attention exclusively upon legal duties, and do not touch upon the problem as to the way in which the individual will has to rule in its legal sphere, Ihering has interpreted them as meaning that they considered the true and highest good, and the most intrinsic and final end, towards which the legal code strives, to be the exercise of the will as will, the joy of the individual in his volitional activity; “the final end of all law is, for them, willing” (pp. 320, 325); “the end of law (according to them) consists once for all in the power of the will, in its supremacy” (p. 326). One can well understand how he comes to condemn a theory so interpreted (p. 327), and even that he succeeds in making it appear ridiculous. “According to this view,” he says, (p. 320) “all private right is nothing less than an arena in which the will moves and exercises itself; the will is the organ by which the individual enjoys his right, the profit obtained from legal right consists in feeling the joy and glory of power, in the satisfaction of having realized an act of will, e.g. of having effected a mortgage, transferred a title, and so proved oneself to be a legal personality. What a poor thing would the will be if the bare and low regions of law were the proper “sphere of its activity!”

Certainly the heaviest charges of absurdity and ridiculousness would be well deserved if those scholars who regard the _immediate_ aim of law as consisting in a limitation of the spheres at the disposal of the will had intended in so doing to disavow all regard for the _final ethical end_, i.e. the advancement of the highest practical good. There is, however, absolutely nothing to justify this insinuation, and therefore one could perhaps with more right smile at the zeal of an attack which is really levelled merely against windmills. Moreover, what Ihering proposes to set in its place is certainly a bad substitute. For, in regarding the sphere ascribed by the legal authority to the individual simply as a sphere consigned to their egoism (a view which, as the author of _Der Zweck im Recht_, he perhaps no longer holds), he is thus led to his definition: “Law (Recht) is legal security for enjoyment,” whereas he would have been more correct in saying: “Law is legal security for the undisturbed disposal of individual power in the advancement of the highest good.” Is then injustice something which exhausts bad conduct? By no means; legal duties have limits; duty in general governs all our actions, and this our popular religion expressly emphasizes, as, for instance, when it asserts that for every idle word the individual must render an account.

Besides this first objection, which rests upon a simple misunderstanding of the intention, Ihering has also raised several others which are essentially due to imperfections in the use of language. If the legal code essentially consists in setting certain limits to the activity of the individual will in order that one person may not disturb the other in striving after the good, it follows that he who has, or had, or will have no will has also no legal sphere. I say, “has, or had, or will have,” for obviously regard must be paid to the past and to the future. A dead man often exercises an influence extending into the far distant future, so that Comte well says: the living are more and more dominated by the dead. In like manner, the situation will entail that, in respect of many problems, we leave the decision to the future, i.e. renounce the sovereignty in favour of a future will. This consideration resolves many a paradox urged by Ihering (pp. 320-325); not however, all. In the case of one who from birth has been an incurable imbecile, it is obvious that no power of will whatever can be found, to which regard for the highest practical good might allow a sphere; there remains therefore to him, according to our view, really no legal sphere, and yet on every hand we hear of a right which he possesses in his own life; even under some circumstances, we refer to him as the owner of a great estate, or ascribe to him the right of a crown or kingly rule. On examining the relations closely, we find that we are never concerned here with a true legal sphere respecting a subject incapable of being held responsible, but rather with the legal spheres of other individuals, as, for example, that of a father who, in providing for his imbecile child, gives instructions in his will concerning his property, the dominion of whose will is safeguarded after his death by the law of the land; or (as, for example, the case where the imbecile’s life is held to be sacred), quite apart from the injury done to the simple duty of affection which this would involve, there is also in question the State’s legal sphere, which permits no one else to commit a fatal attack, and accordingly often imposes a punishment, even in the case of an attempt at suicide.

A third objection of Ihering’s, i.e. that by a limitation of rights as affecting spheres of will, even the most senseless dispositions of will must be allowed legal validity (p. 325), this offers, after what has been said, hardly any further difficulty. Certainly many a foolish disposition of will must be allowed. Were the State not to admit this, then it alone would possess a definitive right of disposal; all private right would be at an end. So long as not merely subjects, but also governments, are liable to commit acts of foolishness, such an extension of the power of the State cannot be recommended. For the rest, just as secondary ethical rules in general suffer exceptions, and in particular expropriations in the case of private owners are frequently necessary, so also it is clear and to be admitted without contradiction, that senseless dispositions or dispositions which have evidently lost all meaning and reference to the highest practical good can be annulled by the State. Regard for the highest practical good is here, as is the case of every other so-called collision of duties, decisive.

[46] (_p. 29_). That a law, which in and for itself is bad and contrary to nature, however condemnable from an ethical point of view, and its modification urgently necessary, may yet in many cases receive a provisional sanction from the reason, this has long been recognized and made clear, as e.g. by Bentham in his _Traités de Législation civ. et pén._ In antiquity Socrates, who deemed himself worthy to be feasted in the Prytaneum, died for the sake of this conviction. The positive legal code, despite all its defects, creates a condition of things which is better than anarchy, and since each act of insubordination to the law threatens to injure its force in general, so in those circumstances brought about by the law itself, it may be that provisionally and for the individual a mode of action even from the rational standpoint is right, which, apart from this, would be in no way justifiable. All this results without doubt from the relativity of the secondary ethical rules, which will be treated later.

It may be added that errors respecting the laws of positive morality (a point shortly to be discussed in the lecture) in a similar way demand, under certain circumstances, to be taken into account.

It dare not, on the other hand, be overlooked that there are here limits, and that the saying: “We ought to obey God rather than man,” may not, in its free and sublime range, be allowed to suffer injury.

[47] (_p. 29_). Heraclitus of Ephesus (B.C. 500), the oldest of the Greek philosophers, of whose philosophy we possess rather extensive fragments.

[48] (_p. 31_). Ihering, _Der Zweck im Recht_, vol. ii. p. 119, and other passages.

[49] (_p. 31_). _Politics_, vol. i. chap. 5.

[50] (_p. 31_). _Nic. Ethics_, v. 14, p. 1137 b. 13. _Politics_, iii. and iv.

[51] (_p. 31_). Cf. Discours préliminaire to the _Traités de Législation_, also the section “De l’influence des temps et des lieux en matière de législation” of that work.

[52] (_p. 31_). _Philos. Versuch über die Wahrscheinlichkeiten von Laplace_, translated from the sixth edition of the original text by N. Schwaiger, Leipzig, 1886, p. 93 seq. (Application of the calculation of probabilities to moral science.)

[53] (_p. 32_). Cf. _Allg. Juristenzeitung_, vii. p. 171; _Zweck im Recht_, vol. ii. p. 118; 122 seq.

[54] (_p. 33_). _Grundlegung zur Physik der Sitten._ Cf. above note 14, p. 49.

[55] (_p. 34_). Cf. e.g. the Meno dialogue.

[56] (_p. 34_). Friedr. Alb. Lange, _Logische Studien, ein Beitrag zur Neubegründung der formalen Logik und der Erkenntnislehre_. Iserlohn, 1877.

[57] (_p. 34_). Alex. Bain, _Logic_, pt. 1. Deduction. London, 1870, p. 159 seq.

[58] (_p. 35_). e.g. Bentham, also, in antiquity, Epicurus.

[59] (_p. 35_). e.g. Plato and Aristotle, and following them Thomas Aquinas.

[60] (_p. 35_). The Stoics, and in the Middle Ages, the followers of Scotus.

[61] (_p. 36_). This even Epicurus did not deny (little in harmony as it is with his utterance quoted p. 54).

[62] (_p. 36_). _Nic. Ethics_, I. i.

[63] (_p. 36_). _Metaph._ Δ 10.

[64] (_p. 36_). _Metaph._ Δ 10.

[65] (_p. 36_). They made the relation to the greater whole serve as an argument in favour of the view that the practical life (of the politician) stands higher than that of the theorist.

[66] (_p. 36_). This testimony to the principle of summation likewise reappears as often as in a theory based upon egoistic and utilitarian grounds, the notion of God is employed in the construction of ethics (e.g. Locke; Fechner in his work on the highest good; cf. also for Leibnitz, Trendelenburg, _Histor. Beiträge_, vol. ii. p. 245). God, so runs their argument, loves each of His creatures, and therefore their totality more than the single individual; He therefore approves and rewards the sacrifice of the individual to the whole, while disapproving and punishing self-seeking injury.

In the desire after immortality also, the influence of the principle of summation is manifest. Thus Helmholtz, (_über die Entstehung des Planetensystems_, lecture delivered at Heidelberg and Cologne, 1871), in seeking to offer a hopeful prospect to those who cherish this desire, says: “The individual (if that which we achieve can ennoble the lives of those who succeed us) may face fearlessly the thought that the thread of his own consciousness will one day be broken. But to the thought of a final annihilation of the race of living mortals, and with them, the fruits of the striving of all past generations, even men of minds so unfettered and great as Lessing and David Strauss could scarcely reconcile themselves.” When it is scientifically shown that the earth will one day be incapable of supporting living beings, then, he thinks, the need of immortality will irresistibly return, and we shall feel bound to cast about for something which will afford us the possibility of assuming it.

[67] (_p. 34_). _Metaph._ Δ 10.

[68] (_p. 37_). This is the standing doctrine of the great theologians, as e.g. Thomas Aquinas in his _Summa Theologica_. Only certain nominalists, like Robert Holcot, teach the complete arbitrariness of the divine commands. Cf. my essay on the _Geschichte der kirchlichen Wissenschaften im Mittelalter_, in Möhler’s _Church History_ (published by Gams, 1867) vol. ii. 526 seq., respecting which, however, the reader is asked not to overlook the revision of the printer’s errors in the “errata,” p. 103 seq., at the end of that work.

[69] (_p. 39_). At a time when psychology was far less advanced and inquiries into the province of the calculation of probability had not brought sufficient clearness into the process of rational induction, it was possible even for a Hume to fall a victim to this gross confusion. Cf. his _Enq. concern. Hum. Underst._, chaps. v. and vi. More striking is it that James Mill and Herbert Spencer have still not advanced in the slightest degree beyond Hume; (Cf. _Anal. of the Phen. of the Hum. Mind_, vol. ii. chap. ix. and note 108), and that even the acute thinker, J. S. Mill, although Laplace’s _Essai Philosophique sur les Probabilités_ lay at his disposal, never arrived at a clear distinction of the essential difference between these two forms of procedure. This hangs together with his failure to appreciate the purely analytic character of mathematics and the import of the deductive procedure in general. Indeed he has absolutely denied that the syllogism leads to new knowledge. Whoever bases the whole of mathematics upon induction cannot possibly justify mathematically the inductive procedure. It would be for him a _circulus vitiosus_. It is here beyond question that Jevon’s _Logic_ takes a truer view.

Even in the case of Mill, it sometimes appears as if an inkling of the immense difference had begun to dawn upon him, as when, in a note to his _Analysis of the Phenomena of the Human Mind_ (vol. i., chap. xi. p. 407), in criticizing his father’s theory, he says: “If belief is only an inseparable association, belief is a matter of _habit_ and accident and not of reason. Assuredly an association, however close, between two ideas is not a sufficient _ground_ (the italics are his own) of belief; it is not evidence that the corresponding facts are united in external nature. The theory seems to annihilate all distinction between the belief of the wise, _which is regulated by evidence_ and conforms to the real successions and co-existences of the facts of the universe, and the belief of fools _which is mechanically produced_ by any accidental association that suggests the idea of a succession or co-existence to the mind; a belief aptly characterized by the popular expression, believing a thing because they have taken it into their heads.” This is all excellent. But it is robbed of its most essential worth, when, in a later note (vol. i. p. 438. note 110) we hear J. S. Mill say: “It must be conceded to him (the author of the _Analysis_) that an association sufficiently strong to exclude all ideas that would exclude itself, _produces a kind of mechanical belief_, and that the processes by which the belief is corrected, or reduced to rational bounds, _all consist in the growth of a counter-association_ tending to raise the idea of a disappointment of the first expectation, and as the one or the other prevails in the particular case, the belief or expectation exists or does not exist exactly as if the belief were the same thing with the association,” and so on.

There is much here that calls for criticism. When ideas are mentioned which mutually exclude one another it may well be asked what kind of ideas these are? According to another utterance of Mill’s (vol. i. p. 98 seq. note 30 and elsewhere), he knows “no case of absolute incompatibility of thought except between the thought of the presence of something and that of its absence.” But are even these incompatible? Mill himself teaches elsewhere the very opposite when he thinks that along with the idea of existence there is always given at the same time the idea of non-existence (p. 126, note 39; “we are only conscious,” he says, “of the presence of an object by comparison with its absence”). Apart, however, from all this, how strange is it that Mill here overlooks the fact that he abandons entirely the distinctive character of self-evidence, and retains only that blind and mechanical formation of judgment, which he rightly treats with contempt. The sceptic Hume stands in this respect far higher, since he at least sees that such an empirical (empiristisch) view of the process of induction does not satisfy the requirements of our reason. Sigwart’s criticism of Mill’s theory of Induction (_Logic_, vol. ii. p. 371) contains here much that is true, though in appealing to his postulates he has certainly not substituted anything truly satisfactory in the place of what is defective in Mill.

[70] (_p. 40_). Cf. Hume, _Enquiry concerning Human Understanding_, vol. ii. towards the end.

[71] (_p. 40_). _Nic. Ethics_, iii. 10. Cf. the subtle discussions in the subsequent chapter on the five kinds of false courage.

[72] (_p. 41_). _Nic. Ethics_, i. 2.

APPENDIX I

I

“Subjectless propositions” so the celebrated philologer has entitled a little work which, on its first appearance, bore the title, _The Verba Impersonalia in the Slav Languages_.

The change of name may well be connected with considerable additions in the second edition. The new designation would, however, even in the earlier form, have been the more suitable title. For, far from treating the special nature of merely _one_ family of languages, the author sets up a theory of wide-reaching significance, which, while contradicting the prevailing view, only deserves all the more on this account general attention. Not only philology, but also psychology and metaphysics have an interest in the problem. Moreover, the new doctrine promised to bring profit not only to the inquirer in these lofty spheres but also to the schoolboy at present tortured by the school-master with impossible and incomprehensible theories (cf. p. 23 seq.).

Such an influence, however, the treatise has not exercised. The earlier views still hold unbroken sway even to-day, and although the appearance of the monograph in a new edition bears testimony to a certain interest in wider circles, this is manifestly not due to the circumstance that the work was believed to have thrown light upon old doubts and errors. Darwin’s epoch-making work, quite apart from the truth of its hypothesis, had, even for its opponents, an indisputable worth; the wealth of important observations and ingenious combinations every one had to acknowledge with admiration. So also in the case of Miklosich, who has compressed into a few pages a rich store of learning and interspersed the most subtle observations. Many who have withheld their assent to his principal thesis may still feel indebted to him for many points of detail.

Here, however, we wish chiefly to consider the main problem and, very briefly, to make ourselves clear respecting that with which it really deals.

It is an old assertion of logic that the judgment consists essentially in a binding or separating, in a relation of ideas to one another. This view, almost unanimously maintained for two thousand years, has exercised an influence upon other disciplines. And so we find grammarians from very early times teaching that no more simple form of expression in the case of the judgment exists, or can exist, than the categorical, which combines a subject with a predicate.

That the carrying out of this doctrine brings with it difficulties could not, of course, be permanently concealed. Propositions like: it rains, it lightens, appear as though they had no wish to conform to this view. Yet none the less the majority of inquirers were so firmly convinced, that in such cases they felt compelled, not so much to doubt the universal validity of their theory as rather to search for the subjects, which in their view were only apparently missing. Many really believed themselves to be in possession of the same. Now, however, in marked contrast to the unity which had hitherto prevailed, they branched off in the most varied directions. And if we examine somewhat closely and in detail the various attempts at an explanation, we shall easily be able to understand, why none of these were able to give permanent satisfaction, or even for a time to bring about unanimity.

Science explains by reason of its comprehending a multiplicity as a unity. Here also, of course, every effort has been made to accomplish this, but every attempt has proved futile. When we say: it rains, many have supposed that the unnamed subject denoted by the indefinite “it” is “Zeus”: Zeus rains. But when we say: “es rauscht,” it is obvious that Zeus cannot be the subject. Others again have thought that the subject is here “das Rauschen”; consequently the meaning of the proposition would be: “das Rauschen rauscht.” The previous example they also completed in the same manner: “Raining, (or the rain) rains.”

When, however, we now say: “es fehlt an Geld,” the meaning must therefore be: “das Fehlen an Geld fehlt an Geld.” But this is absurd. It was therefore explained that the subject here is “Geld,” and the meaning of the proposition is: “Geld fehlt an Geld.” Closely examined, this would seem to strike a blow at the wished-for unity of explanation. If, however, by closing one eye, the failure here may be partially ignored, even this is useless when we stumble upon propositions like: “es giebt einen Gott,” respecting which we arrive at no satisfactory meaning either in the proposition: “das einen Gott geben giebt einen Gott; das Geben giebt einen Gott,” or in the proposition, “Gott giebt einen Gott.”

It was therefore necessary to look for an explanation of an entirely different character. But where was such an explanation to be found? And even if ingenuity were here able to hit upon some expedient, what availed such leaping from case to case, which could only be called the caricature of a truly scientific explanation? Not a single designation of the subject which has been so far suggested, can be termed suitable, unless indeed it be a saying of Schleiermacher’s. For if this philosopher (cf. p. 16) has really asserted that the subject in such cases is _chaos_, this utterance must be regarded, not so much as an attempt at explanation as rather a satire upon the hypotheses hitherto set up by philologists.

Many inquirers are therefore of opinion that the real subjects of such propositions as: it rains, it lightens, have, up to the present time, not been discovered, and that even at the present time it is the business of science to find them. But, would it not be strange if the tracing of a subject, which is thought of by everyone, and which, though unexpressed, forms the basis of the judgment, should yet offer such extraordinary difficulties?

Steinthal seeks to explain this by saying that by the grammatical subject something is suggested, which is yet unthinkable. But many will reply with Miklosich (p. 23): “We would not, I think, be going too far in asserting that grammar is not concerned with the unthinkable.”

The totality of the phenomena and the absolutely grotesque failure of every attempt to determine the nature of the subject, however often and however ingeniously this has been attempted, are the chief grounds on which Miklosich bases his assertion that, generally speaking, the supposed subject in the case of such propositions is a delusion, that the proposition is no combination of subject and predicate, that, as Miklosich expresses it, the proposition is subjectless.

Further reflections go to confirm this view, and among these one consideration as to the nature of the judgment requires to be emphasized on account of its special importance. Miklosich combats those who, like Steinthal, deny that there is any reciprocal relation between grammar and logic, at the same time repelling the attacks which, on the ground of such a reciprocal relation, might be made against his doctrine by psychologists and logicians. Indeed he arrives at the result that, in consequence of the special peculiarity of certain judgments, subjectless propositions must from the very first be expected in language. According to his view it is wrong to suppose that every judgment is a relation existing between ideas. It often happens that in a proposition only one fact is affirmed or denied. In such cases a mode of expression is also necessary, and it is obvious that this cannot well consist in a combination of subject and predicate. Miklosich shows how philosophers have been repeatedly led to this knowledge, though, as a rule, they have not appreciated sufficiently the significance of their discovery. Not sufficiently clear themselves as to the new truth to which they gave expression, and, at the same time, clinging with strange indecision to certain residues of the older view, it came about that what at first they affirmed they at last essentially deny. Thus Trendelenburg chose to find expressed in the proposition, “it lightens,” in the last resort, no real judgment, but only the rudiments of a judgment which precedes the notion of lightning and settles down into it, thereby forming the basis for the complete judgment, “lightning is conducted by iron.” Herbart finally declared such judgments as “es rauscht,” to be no judgments in the ordinary sense, not, he thought, what in logic is, strictly speaking, termed a judgment. The passage in which our author censures the inconsistency of these philosophers, and shows that the source of their confusion lies in their misunderstanding of the nature of judgment and in their erroneous definition of it (p. 21 seq.), is excellent.

From all this Miklosich draws the conclusion that his subjectless propositions are completely assured. And not only does he consider their existence beyond doubt, he further shows that their appearance is by no means so rare as might be supposed from the controversy into which it has been necessary to enter concerning them. Their great variety had led him, in the second part of his treatise (pp. 33-72) to set forth their chief classes, and there we find subjectless propositions with the Active Verb, the Reflexive Verb, the Passive Verb and the verb “to be,” each of these four classes being illustrated by means of numerous examples from the most various languages. This is especially the case with the first class, where he makes an eightfold division with the object of grouping the propositions according to the difference in their content. He mentions as universally true (p. 6) that the finite verb of the subjectless propositions always stands in the third person singular, and, where the form admits a difference of gender, in the neuter.

In other directions also he traces the matter further. He shows how these propositions did not arise later than those which predicate something of a subject, but appear from the very outset among the various forms of propositions (p. 13 seq., p. 19), and how, in the course of time, they have disappeared from several languages (p. 26). He proves that the languages in which they are preserved enjoy an advantage, inasmuch as their application lends to the language a special liveliness (26), and he shows how in other respects also it is not always possible to substitute for the subjectless proposition the categorical form, with which it is supposed to be identical. “Ich friere” is, for instance, not fully identical with “mich friert.” Instead of, was frierst du draussen? Komme doch herein! we cannot say: was friert dich’s draussen? etc. “Mich friert” cannot be applied if I expose myself voluntarily to the cold (p. 37).

II

This, shortly, is the substance of his book, regarding which I venture to make a few critical observations.

I have sufficiently expressed in this summary, my approval of the treatise in general, especially in respect of the main argument. The proofs appear to me to be of so cogent a nature, that even the unwilling will scarcely be able to escape from the truth. Quite independent of these arguments, however, I had myself, long ago, arrived at the same view, by way of a purely psychological analysis, and gave, in the most decisive manner, public expression to it, when in 1874 I published my _Psychology_.

Great, however, as were the pains I then took to set the teaching in a clear light and to show every former view untenable, my success so far has been slight. Apart from isolated individuals, I have been just as little able to convince the philosopher, as Miklosich, in his first edition, was able to convince philologists. Where a prejudice has, during centuries, become ever more and more firmly rooted, where a doctrine has penetrated even to the primary school, when a theory has come to be regarded as fundamental upon which much else rests, and so, as it were, by its weight rendered the foundation immovable, in such a case, it is not to be expected that the error will immediately disappear as soon as its refutation is established; on the contrary, it is to be feared that distrust of the new view will be so great, as not even to admit of a closer examination being made regarding the grounds on which it rests. And yet when two investigators completely independent of each other agree in their testimony, when by quite different paths they arrive at the same goal, it may be hoped that this concurrence will not be regarded as a mere coincidence, but that a more careful attention will be bestowed upon the arguments on either side. I hope that this will be so in the case of the new edition of Miklosich, in which I am glad to see regard paid to my own work.

The agreement with regard to the main points makes subordinate points, in respect of which we differ, of less moment. I shall, notwithstanding, briefly touch on these.

Miklosich has termed those simple propositions, in which there is contained no combination of subject and predicate, and in the recognition of which I am in agreement with him, “subjectless propositions.” I am not able entirely to approve his _use_ of the term and the _grounds_ which he has given for its use.

Subject and predicate are correlative conceptions and stand or fall together. A proposition which is truly without a subject must with equal right be regarded as without a predicate. It does not therefore seem to me quite fitting that Miklosich should always term such propositions subjectless, and it is quite incorrect when he calls them mere predicative propositions. (Cf. pp. 3, 25, 26, and elsewhere.) This might suggest the view that he likewise believes a second conception (the subject) is understood though not expressed, had he not in the most decided manner denied this (p. 3 seq. and elsewhere); or that he regarded such propositions as stunted forms of categorical propositions, and the latter form as the original, had he not expressly refuted this also (p. 13 seq.). His view rather seems to be, that the natural development from the simple to the categorical form in thinking and speaking is generally accomplished in such a way that the notion which stands alone in the former proposition is combined with a second as subject. “The subjectless propositions,” he says, p. 25, “are propositions which consist only of a predicate, of what, in the natural process of thought-formation must, in a great number of propositions, be regarded as the prius, for which a subject may, but not necessarily _must_ be sought.”

But this also can hardly be right, and the expression “subject” scarcely seems to favour this view. That which forms the basis is, of course, certainly that which in the construction of the judgment stands first. The temporal succession of the words also agrees ill with such a view, since, in the categorical proposition, we usually begin with the subject. In opposition to such a view it may also be contended that the emphasis usually falls upon the predicate (and Trendelenburg has made use of this to indicate that the predicate is the main conception, and even with exaggeration goes on to say: “We think in predicates,” cf. p. 19). If the predicative conception is what is newly added, it will, accordingly, be the object of greater interest. On the other hand, we would be compelled to expect exactly the opposite if the notion of the subject contained the newly added moment.

It may just as truly be said, “a bird is black,” as, “something black is a bird”; “Socrates is a man,” as, “a man is Socrates”; but Aristotle has already observed that only the former predication is natural, the latter form is opposed to the natural order. And this is really so far true, that we naturally make _that_ term the subject to which we first pay regard in forming a judgment, or to which the hearer must first attend in order to understand the proposition, or to gain knowledge as to its truth or falsity. We can be assured of the existence of a black bird by seeking it among birds or among black objects, more easily, however, among the former. In the same way we may be more easily assured that an individual belongs to a particular species or genus by analysing its nature than by running over the entire range of the corresponding general notion. The cases of exceptions clearly confirm the rule and the grounds on which it rests, as, for instance, when I say: “There is something black; this something black is a bird,” in which case it is just because I have first recognized the colour that I accordingly make it the subject in the categorical proposition so formed.

Of the two categorical Sorites, the Aristotelian and the Goclenian, the former in every succeeding link makes that term the subject which is common to it and to the one preceding, the latter form makes it the predicate. It is just on this account that the former appears the more natural, and as such is generally regarded as the regular, the latter as the reversed form. In like manner where, to a proposition not consisting of a combination of ideas, we add a categorical proposition having one term in common with the former, we usually apply this not as a predicate but as a subject, and we should therefore prefer to say that a predicate has been sought for a subject rather than that a subject has been sought for a predicate. For example: es rauscht; das Rauschen kommt von einem Bache (there is a sound of running water; the sound comes from the brook). Es donnert; der Donner verkündet ein nahendes Gewitter (it thunders; the thunder heralds an approaching storm). Es riecht nach Rosen; dieser Rosengeruch kommt aus dem Nachbargarten (there is a smell of roses; the rose-scent comes from a neighbour’s garden). Es wird gelacht; das Gelächter gilt dem Hanswurste (there is laughter; the laughter is due to the clown). Es fehlt an Geld; dieser Geldmangel ist die Ursache der Stockung der Geschäfte (there is a lack of money; this dearth of money is the cause of the depression in trade). Es giebt einen Gott; dieser Gott ist der Schöpfer des Himmels und der Erde (there is a God; this God is the maker of heaven and earth), etc., etc.

Only in _one_ sense, therefore, does the term “subjectless proposition” appear to me justifiable, and even perhaps deserving of recommendation, in so far as regard is paid to the fact, that the notion which is contained thereby is the only, and therefore, of course, the main conception; a preference which in the categorical proposition belongs, as we have seen, to the predicate. Similarly also in respect of categorical in relation to hypothetical propositions we would much rather say that they are propositions without an antecedent, than propositions without a consequent proposition; not as though we meant that where there is no antecedent there may still be a consequent proposition, but that in the hypothetical construction the consequent is the main proposition. In this way then I might perhaps agree with the author respecting the term “subjectless proposition.”

Another point, however, in which I am unable fully to agree with him is the question as to what extent subjectless propositions are applicable. Miklosich rightly emphasizes the fact that the limits are on no account to be drawn too tightly. But he thinks such limits at any rate exist, and this is just what is shown most clearly in his attempt to classify and divide the varied nature of the matter capable of being expressed by subjectless sentences. But this appears to me incorrect. The applicability of the subjectless form may, strictly speaking, be rather regarded as unlimited, since--as I believe I have already shown in my _Psychology_--every judgment, whether expressed in categorical, hypothetical or disjunctive form admits, without the slightest alteration in the sense, of being expressed in the form of a subjectless proposition or, as I expressed it, of an existential proposition. Thus the proposition, “A man is ill,” is synonymous with “There is a sick man”; and the proposition, “All men are mortal,” with the proposition, “There is no immortal man,” and the like.[A]

[A] Supplementary note. What is here said of the general applicability of the existential form holds good only with the one manifest limitation, in respect of judgments which are really completely simple. In expressing such judgment logic has always made use of the categorical form; in common life they are often applied as the expression of a plurality of judgments based upon each other. This is clearly the case in the proposition, “this is a man.” In the demonstrative “this” the belief in existence is already included; a second judgment then ascribes to him the predicate “man.” Similar cases are frequent elsewhere. In my opinion it was the original purpose of the categorical form to serve as a means of expressing such double judgments (Doppelurteile), which recognize something while affirming or denying something else of it. I also believe that the existential and impersonal forms have, by a change in function, proceeded from this form. This does not alter its essential nature: a lung is not a swim-bladder (Fisch-blase) even though it has developed therefrom, and the word “kraft” is none the less a merely syncategorematic word (Cf. Mill, _Logic_, i. 2, § 2), even though its origin may be traced to a substantive.

In yet another direction Miklosich appears to me to have limited too narrowly the applicability of his subjectless propositions. We have heard that such propositions constitute “an excellence in a language,” “respecting which all languages are very far from being able to boast” (p. 26). This, however, appears scarcely credible if it be true, as in another passage he has so convincingly shown, that there are and always have been judgments which do not consist in any combination of two ideas with each other, and which therefore it is impossible to express by means of a connexion of a subject with a predicate (p. 16). From this must follow, not merely, as Miklosich _affirms_, the necessary existence of subjectless propositions generally, but further (which he _denies_) the existence of such propositions in all languages.

That the author has here fallen into error seems to me partly explicable from the fact that in order to proceed with the utmost caution and lay claim to no unwarrantable example, he has not ventured to regard certain propositions as subjectless, which, in truth, really are so. We saw that Miklosich expressed the view that the finite verb of subjectless propositions always stands in the third person of the singular, and, when the form admits a difference of gender, in the neuter. This was certainly too narrow a limit, a limit which he himself transgresses, though this appears in a much later passage. In the second part of his treatise he says: “In ‘es ist ein Gott,’ the notion ‘Gott’ is affirmed absolutely without a subject, and this is also the case in the proposition ‘_es sind Götter_’”; and he adds: The “ist” of the existential proposition _takes the place of the so-called copula “ist,”_ which in many, though by no means in all, languages, is indispensable to the expression of the judgment, and has the same significance as the termination of person in the finite verb as is clearly shown in the proposition “es ist Sommer, es ist Nacht” alongside the propositions, “es sommert, es nachtet.” “Ist” is accordingly not a predicate (p. 34; cf. also p. 21 above). As a matter of fact, if the proposition, “es giebt einen Gott,” is to be considered subjectless, so also must the proposition, “es ist ein Gott,” and therefore also, “es sind Götter”; and thus the rule previously laid down has proved to be too narrow. That the existential propositions and other analogous forms, which may be found, are all to be reckoned as subjectless propositions may serve to confirm what we have sought to show above, i.e. that no language exists, or can exist, which entirely dispenses with these simplest forms of propositions. Only certain special kinds of subjectless propositions therefore, am I able, with Miklosich, to recognize as the peculiar advantage of certain languages.

These are the criticisms which I have thought it necessary to make. It will be seen that, if found to be justified, they do not in the slightest degree prejudice either the correctness or the value of the author’s main argument, but rather lend to it a still wider significance. And so I conclude by expressing once again the wish that this suggestive little work, which, on its first appearance did not meet with sufficient general recognition, may in its second edition--where individual points have been corrected, much extended, and particularly the critical objections of scholars like Benfey, Steinthal and others, refuted with a laconic brevity, yet rare dialectical power--find that interest which the importance of the inquiry and its excellent treatment deserve.

APPENDIX II

Franz Brentano, son of Christian Brentano, and nephew of Clemens Brentano and Bettina von Arnim, was born on January 16, 1838, at Marienberg, near Boppard on the Rhine. He early embraced the study of philosophy and theology, both at Berlin, under Trendelenburg, and also at Munich. In 1864 he was ordained priest, and two years later became _privat docent_ in the University of Würzburg. In 1873 he was appointed professor there, but in the same year resigned his office in consequence of his changed attitude towards the Church, and as an opponent of the Vatican Council. Somewhat later, in response to this change in his convictions, he separated himself definitely from the Church.

In 1874 Brentano received a call to the University of Vienna, and continued there teaching Philosophy until 1895, first as ordinary professor, and afterwards, having meantime renounced his professorship, as _privat docent_. The reasons which led him to retire from this post also, are set forth in his work, _My Last Wishes for Austria_ (Stuttgart, 1895). After withdrawing from his post as teacher he took up his residence at Florence.

Brentano regards Aristotle as his real teacher in philosophy, and his two earliest publications, _Von der mannigfachen Bedeutung des Seienden nach Aristoteles_ (Freiburg, i. Br. 1862), and _Die Psychologie des Aristoteles insbesondere seine Lehre vom_ νοῦς ποιητικός (Mainz, 1867), are a testimony to his comprehensive study and thorough knowledge of Aristotelian philosophy. Especially is he in agreement with the Stagirite regarding the high position he would assign to the application of the empirical method as the only one which, in regard alike to scientific and philosophical problems, is able by cautious and gradual advance, to attain to knowledge. These first principles of method, especially in their relation to psychological research, he has set forth and practised in his first systematic work, _Psychologie vom Empirischen Standpunkte_ (vol. i., Leipzig, 1874). It was also his regard for this method of inquiry which early imbued him with a special interest for the works of the most eminent English philosophers of modern times, not only John Locke and David Hume, but also Bentham, the two Mills, Jevons and others. A study of these writers led Brentano to enter at length in his Würzburg lectures into a critical and explanatory treatment of English psychology and logic, characterizing it as a source of instruction and inspiration at a time when other distinguished advocates of German philosophy looked askance at this attitude towards English thought, believing that by its contact with English writers the peculiar character of German thought might suffer. It will be observed that only the first volume of the _Psychology from the Empirical Standpoint_ has hitherto appeared, and it seems hardly likely that the work in its present form will be continued, for further reflection convinced Brentano that _descriptive_[A] psychology, or Psychognosy, as of most importance in the examination and presentation of psychological problems, must be separated from _genetic psychology_,[B] a study necessarily half physiological in character; and that the former problem as the naturally earlier and least difficult study should first be as far as possible completed.

[A] i.e. the closest possible description and analysis of psychical _events_ and their contents, on the basis of inner observation.

[B] i.e. the more difficult inquiry into the laws underlying the origin of phenomena.

Such _psychognostical inquiries_, although not yet in principle separated from genetic inquiry, occupy by far the greater part of the first volume of the _Psychology from the Empirical Standpoint_. Among the subjects there treated are: 1, the fundamental revision of the classification of psychical phenomena, and their division into the three main classes: ideas, judgments, and phenomena of love and hate; 2, and in particular, a new and more appropriate characterization of the judgment.

The insufficiency of the old doctrine according to which judgment consists essentially in a connexion of ideas, had already been shown by Hume, and more recently was strongly emphasized by Mill, though neither was able to arrive at perfect clearness respecting its real nature. Notwithstanding this, the affinity of Brentano’s doctrine of the judgment with that of Mill, led to a scientific correspondence, and later to arrangements for a personal interview, when, at the last moment, the plan was frustrated by the death of the great English investigator.

The new description of the judgment and its essential qualities form the basis for a reform of logic even in its most elementary stages, a reform which, in its essential features, is suggested in the above-mentioned work, and also touched upon in the Essay here translated; but this truer description of the phenomenon of judgment also throws light upon the description and classification of the _modes of speech from the point of view of their function or meaning_,--a classification based upon true and most essential distinctions. In comparison with phonetics this branch is still little developed. What is here said, was seen by eminent philologists like Fr. von Miklosich, the pioneer in the sphere of Slav comparative philology. In the appendix will be found an article bearing upon this view.

While engaged in a profound study of the descriptive peculiarities connected with the third fundamental class of psychical states above referred to--a study analogous to that previously undertaken by him with regard to the judgment--Brentano was led to the discovery of the _principles of ethical knowledge_ which form the subject of this lecture. The author, in his lectures delivered before students of all faculties, but especially to students in the faculty of law, during each winter session throughout many years, presented a complete and fully developed system of ethical teaching based upon these principles.[A] Unfortunately, this lecture still remains unpublished. The same holds good of many of his inquiries into “descriptive psychology,” or psychognosie, e.g. inquiries into the nature of sense perceptions according to their qualitative and spatial nature, the nature of the continuum, the time phenomenon, etc., the results of which are hitherto familiar only to those who have either attended his lectures, or have been present during private conversations.

[A] Since this essay was written the statements as to the principles here developed have been modified only in respect of two points which, if not practically important, are still theoretically so, and these, with the author’s permission, may be here shortly referred to:--

1. In the lecture (p. 15) it is said that anything may be either affirmed or denied, and that if the affirmation is right its denial must be considered wrong, and vice versâ. It is also stated that this is true analogously in respect of love and hate.

This Brentano no longer asserts, but rather observes that whereas the whole must be denied, if but a part is untrue, a sum of good and bad, on the other hand, may be of such a nature as nevertheless as a whole to be worthy of love. It may be also so constituted that good and bad remain in equilibrium.

2. In the lecture (p. 24), and in the corresponding note 37 (p. 87), it is said that our preference qualified as right in the case where, for instance, to one good another is added, is drawn, not from our knowledge of the preferability of the sum as opposed to the parts, but that analytic judgments here yield the means of our advance in knowledge, and that the corresponding preferences are therefore qualified as right, since the knowledge (given analytically) is here the criterion. Here it is overlooked that without the experience of acts of preferring we neither have nor could have the conception, and therefore also our notion of preferability. And so it is also true that it is by no means evident from analysis that one good plus another is preferable to each of these goods taken singly. Here also a complete analogy to the sphere of the true is wanting.

One truth added to another does not yield something more true. On the other hand, one good plus another good yields a better. But that this is so can only be understood by means of a special experience belonging peculiarly to this sphere, i.e. by means of the experience of acts of preferring which are qualified as right.

As to the other branches of philosophy, the work of Brentano already published forms but a portion--often but the smaller portion--of investigations, which, in the manner above described, have become known to a larger or smaller circle of disciples. This explains the striking fact that, in proportion to the extent of what has been published, an unusually large number of investigators and scholars appear in a greater or lesser degree to have been influenced by Brentano. (Überweg-Heinze, in the eighth edition of the _Grundriss der Geschichte der Philosophie_, reckons, as belonging to his school, six names of men at present occupying important positions as teachers of philosophy.)

One section of Brentano’s doctrine of sense-perception forms the substance of a lecture, _Zur Lehre von der Empfindung_, delivered at the Third International Psychological Congress held in Munich (1896), and published in the report of its proceedings (1897). A fragment of the above system of ethical inquiry, _Über das Schlechte als Gegenstand dichterischer Darstellung_ (Leipzig, 1892), treats of the worth and preferability of the ideas employed by the artist.

With regard to psycho-genetic problems, apart from the question as to the meaning and validity of Fechner’s psycho-physical law, a question discussed in the first volume of his _Psychology_ and elsewhere, and that of the spirituality and immortality of the soul, which formed repeatedly the substance of lectures at Vienna University, Brentano has especially occupied himself with the laws of the association of ideas. One result of this study is his lecture, _Das Genie_, published in 1892, which seeks to explain the artistic productions of men of genius--often regarded as something quite unique and inexplicable--as a development of psychical events which universally control our imaginative life.

Of Brentano’s researches in _metaphysics_ and in the _theory of knowledge_ it must also be said that hitherto they remain still unpublished, though they are familiar to a greater or smaller circle of disciples. In this latter sphere are to be mentioned particularly his inquiries respecting the nature of our insight into the law of causality, the logical justification of induction, the _a priori_ nature of mathematics, and the nature of analytic judgments. In ontological questions also psychognosie has proved fruitful to the investigator in leading him to an understanding and to an analysis based upon experience, of the most important metaphysical notions, as, for instance, causality, substance, necessity, impossibility, etc., notions which some, despairing of the task rightly insisted upon by Hume, of showing their origin to be based upon perception and experience, have sought to explain straight away as _a priori_ categories.

For the rest, Brentano, in regard to metaphysics, is a decided theist. He is an adherent of the theory of evolution, while denying that accidental variations and natural selection in the struggle for existence render explicable the phenomena of evolution and the teleological character of the organism, basing his objections, among other things, upon the fact that this attempt at a solution not only leaves unexplained the first beginnings of an organism, but also takes too little account of the fact that with the increasing perfection and complication of the organism it becomes more and more improbable that an accidental variation will lead to an improvement upon that which already exists. And yet if there is to be progress, the organisms which, in the struggle for existence, survive must not only be more perfect than those which perish, but also more perfect than the organisms through which they themselves are descended.

Brentano’s views on the historical development of philosophical inquiry and the causes determining that development, the present state of philosophy and its views regarding the future, he has set forth in various publications: _Die Geschichte der Philosophie im Mittelalter_ (Möhler’s _Kirchengeschichte_, vol. ii. 1868); _Über die Gründe der Entmutigung auf philosophischem Gebiete_ (Vienna, 1874), delivered as an inaugural address on entering upon his work at Vienna University; _Was für ein Philosoph manchmal Epoche macht_ (Vienna, 1876); _Über die Zukunft der Philosophie_ (Vienna, 1893); and _Die vier Phasen der Philosophie und ihr augenblicklicher Stand_ (Stuttgart, 1895).

In the last work a concise survey is made of the entire course of the History of Philosophy, and it is there shown how in the three periods, rightly regarded as distinct (Greek Philosophy, the Philosophy of the Middle Ages, and Modern Philosophy), there is each time an analogous change, a rising or blossoming period, and three periods of decadence, of which those which succeed are always the psychologically necessary result of the preceding. That in so doing Brentano has characterized the latest phase of German philosophy, the so-called idealistic direction from Kant to Hegel as the third or mystic period of decadence (howbeit with all due recognition of the talents of these writers) has naturally aroused violent opposition, though it has not found any real refutation.

It has been already said that Brentano’s earliest efforts were directed to historical inquiries and especially to a presentation of the Aristotelian psychology and to important sections of his Metaphysics. The results of these researches, diverging as they did in many respects from the traditional view, did not fail to awaken the attention of other investigators. Their attitude, however (with a few exceptions like Trendelenburg, and in part also Grote), was, on the whole, hostile and polemic. This was especially so in the case of E. Zeller, in the later edition of his _Greek Philosophy_, and in view of the reputation which this work enjoys, Brentano thought it necessary to offer, as against Zeller’s attacks, at least with regard to one point, an apology for his own view, a point where the threads of metaphysics and psychology become most intimately related, and where at the same time, the contrast between the opposing views of these two writers in the psychological and metaphysical spheres alike culminate. And so there appeared in the _Report of the Proceedings of the Imperial Academy of Sciences in Vienna_ (1882) Brentano’s article: “Über den Creatianismus des Aristoteles, in regard to which E. Zeller in the same year, in the _Report of the Proceedings of the Royal Prussian Academy of Sciences in Berlin_, (vol. 49), published a detailed reply under the title: “Über die Lehre des Aristoteles von der Ewigkeit des Geistes.” The charge which is there made by Zeller against Brentano of interpreting Aristotle without sufficient confirmation and with over-confidence, Brentano has sufficiently repelled in his _Offener Brief an Herrn Prof. Dr. E. Zeller_ (Leipzig, 1883), and the proofs which are here offered of the way in which Zeller, on his part, bases his own attempts at explanation and his charges against Brentano show distinctly that, if here one of the two opponents is really open to the charge of over-confidence, it is at any rate not Brentano.

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=TOWNSEND, MEREDITH.= =Asia and Europe.= Being Studies presenting the conclusions formed by the Author in a long life devoted to the subject of the relations between Asia and Europe. Demy 8vo. 10s. 6d. net.

=TRAILL, H. D.= =England, Egypt, and the Sudan.= With Maps. Demy 8vo. 12s.

=VALLERY-RADOT, RENÈ.= =The Life of Pasteur.= Translated from the French by Mrs. R. L. DEVONSHIRE. 2 Volumes. Demy 8vo. With Frontispiece Portrait of Pasteur. Price 32s.

=VIBART, COLONEL HENRY M.= =Addiscombe: Its Heroes and Men of Note.= With a Preface by LORD ROBERTS of Kandahar. Fully Illustrated. Fcap. 4to. 21s. net.

=WHITEWAY, R. S.= (Bengal Civil Service, retired). =The Rise of Portuguese Power in India, 1497-1550.= Demy 8vo. 15s. net.

=WICKSTEED, REV. P. H.= =The Chronicle of Villani.= Translated by ROSE E. SELFE and edited by the Rev. P. H. WICKSTEED. Crown 8vo. 6s.

=WICKSTEED, PHILIP H., M.A., and GARDNER, EDMUND G., M.A.= =Dante and Giovanni del Virgilio.= Including a Critical Edition of the text of Dante’s ‘Eclogae Latinae,’ and of the Poetic Remains of Giovanni del Virgilio. Demy 8vo. Price 12s.

=WILKINSON, SPENSER.= =War and Policy.= Demy 8vo. 15s.

=---- = =The Nation’s Awakening. Essays Towards a British Policy.= Crown 8vo. 5s.

=WINSLOW, ANNA GREEN.= =Diary of a Boston School Girl.= Edited by ALICE MORSE EARLE. With 7 Illustrations. Crown 8vo. 6s.

=WOOD, WALTER.= =With the Flag at Sea.= Illustrated with numerous full-page plates by H. C. SEPPINGS WRIGHT. Cloth gilt. Extra Crown 8vo. Price 6s.

* * * * *

Travel.

=BATTYE, AUBYN TREVOR-, F.L.S., F.Z.S.= =Author of ‘Icebound on Kolguev.’=

=A Northern Highway of the Czar.= Fully Illustrated. Crown 8vo. 6s.

=CONSTABLE’S Hand Atlas of India.= A new series of Sixty Maps and Plans prepared from Ordnance and other Surveys under the direction of J. G. BARTHOLOMEW, F.R.G.S., F.R.S.E., etc. Crown 8vo. Strongly bound in Half Morocco. Price 14s.

This Atlas will be found of great use not only to tourists and travellers, but also to readers of Indian history; it contains twenty-two plans of the principal towns of our Indian Empire, based on the most recent surveys and officially revised to date in India.

=Constable’s Hand Gazetteer of India.= Compiled under the direction of J. G. BARTHOLOMEW, F.R.G.S., and Edited with Additions by JAS. BURGESS, C.I.E., LL.D., etc. Crown 8vo. Half Morocco. Price 10s. 6d.

The Hand Gazetteer of India is based on the Index to Constable’s Hand Atlas of India, which contains nearly 12,000 place-names. To these have been added very largely from various sources, bringing the number of entries to close upon 20,000. The populations of districts, towns, and villages, and the position of each place are clearly indicated, thus forming within a small compass a general reference book to the topography of India, and a companion volume to the Hand Atlas of India.

=CONWAY, SIR WILLIAM MARTIN.= =The Alps from End to End.= With over 50 full page Illustrations by A. D. M’CORMICK. Large Crown 8vo. 6s. New Edition.

=DURAND, LAD.= =An Autumn Tour in Western Persia.= Demy 8vo. Illustrated.

=ELLIOTT, ROBERT H.= =Gold, Sport, and Coffee Planting in Mysore.= Being the Thirty-eight Years’ Experience of a Mysore Planter. Crown 8vo. 7s. 6d.

=ENGELHARDT, ALEXANDER PLATONOVICH=, Governor of the Province of Archangel. =A Russian Province of the North (Archangel).= Translated from the Russian by HENRY COOKE. With 90 Illustrations and 3 Maps. Royal 8vo. 18s.

=FILIPPI, FILIPPO De.= =The Ascent of Mount St. Elias (Alaska).= By H.R.H. Prince LUIGI AMEDEO DI SAVOIA, Duke of the Abruzzi. Narrated by FILIPPO DE FILIPPI. Illustrated by VITTORIA SELLA, and Translated by SIGNORA LINDA VILLARI. 4to. 31s. 6d. net. Edition de Luxe, £3 3s. net.

=HODGSON, RANDOLPH LLEWELLYN.= =On Plain and Peak. Sport in Bohemia and Tyrol.= Illustrated by H.S.H. PRINCESS MARY OF THURN AND TAXIS, and from Photographs. Demy 8vo. 7s. 6d.

=LACHAMBRE, HENRI, and MACHURON, ALEXIS.= =Andrée and His Balloon.= With a Coloured Frontispiece and 40 Full-page Plates after Photographs taken by the Authors during the time of preparation and at the time of start. Crown 8vo. 6s.

=MEAKIN, ANNETTE M. B.= =A Ribbon of Iron.= Fully Illustrated. Crown 8vo. Price 6s.

This is an account of a journey over the Great Siberian Railway and down to the lower part of the Amur River to Blagovestchensk and thence to Vladivostok. The author relates her adventures in a novel field (which just at present has a special interest) in plain and natural language. The account of the outbreak of hostilities at Blagovestchensk will be found particularly interesting.

=NANSEN, FRIDTJOF.= =Farthest North.= A New Edition. With 20 full-page Illustrations and 2 Maps. Crown 8vo. 6s.

=OOKHTOMSKY, PRINCE E.= =Travels in the East of His Imperial Majesty Czar Nicholas II of Russia: when Cesarewitch.= Written by order of His Imperial Majesty and translated by ROBERT GOODLET. In 2 vols., with about 500 Illustrations engraved on wood and numerous Heliogravure Plates. Edited by SIR GEORGE BIRDWOOD, M.D., K.C.I.E. Imperial 4to. £5 5s. net.

Also a =Hand-made Paper Edition.= Limited to 30 copies for England and America. 25 guineas net.

=PRICHARD, HESKETH.= =Where Black Rules White.= Across and about the Black Republic of Hayti. Fully Illustrated. Demy 8vo. 12s.

=ROBERTS, MORLEY.= =The Western Avernus.= A new edition, with Illustrations by A. D. M’CORMICK, and from Photographs. Crown 8vo. 7s. 6d. net.

=SANGERMANO, FATHER.= =Burma a Hundred Years Ago.= Edited with Notes and Introduction by the HON. MR. JUSTICE JARDINE. With a Map. Demy 8vo. 10s. 6d.

=STADLING, J.= =Through Siberia.= Edited by Dr. F. H. H. GUILLEMARD. Fully Illustrated. Demy 8vo. 15s.

=WADDELL, Surg.-Maj. L. A.= =Among the Himalayas.= With numerous Illustrations by A. D. M’CORMICK, the Author, and from Photographs. Large Crown 8vo. 6s. Second Edition.

=YOUNG, ERNEST= (Late of the Education Department, Siam). =The Kingdom of the Yellow Robe.= Being Sketches of the Domestic and Religious Rites and Ceremonies of the Siamese. With numerous Illustrations by E. A. NORBURY, R.C.A., and from Photographs. Large Crown 8vo. 6s. Second Edition.

Sport.

=DALE, T. F.= (=Stoneclink.=) =History of the Belvoir Hunt.= With Map and many Illustrations. Demy 8vo. 21s. net.

=---- = =The Eighth Duke of Beaufort and the Badminton Hunt.= Illustrated. Demy 8vo. Price 21s.

=ELLIOTT, ROBERT H.= =Gold, Sport, and Coffee Planting in Mysore.= Being the Thirty Years’ Experience of a Mysore Planter. Crown 8vo. 7s. 6d.

=HODGSON, RANDOLPH LLEWELLYN.= =On Plain and Peak. Sport in Bohemia and Tyrol.= Illustrated by H.S.H. PRINCESS MARY OF THURN AND TAXIS, and from Photographs. Demy 8vo. 7s. 6d.

=KENNEDY, ADMIRAL.= =Sport in the Navy.=

=WALKER, CHARLES.= =Shooting on a Small Income.= Illustrated. Crown 8vo. 5s.

=---- = =Amateur Fish Culture.= Cr. 8vo. 2s. 6d. net.

* * * * *

Naval and Military.

=ANITCHKOW, MICHAEL.= =War and Labour.= Demy 8vo. 18s.

‘=CENTURION.=’ =Army Administration.= Crown 8vo. Paper, 1s.

=HANNA, COL. H. B.= =Can Russia Invade India?= (Indian Problems No. 1.) Crown 8vo. 2s. 6d.

=---- = =India’s Scientific Frontier. Where is it? What is it?= (Indian Problems No. 2.) Crown 8vo. 2s. 6d.

=---- = =Backwards or Forwards?= (Indian Problems No. 3.) Crown 8vo. 2s. 6d.

=---- = =The Second Afghan War. 1878-80.= Vol. I. Demy 8vo. 10s. net.

=MAYO, JOHN HORSLEY.= =Medals and Decorations of the British Army and Navy.= With numerous Coloured Plates and other Illustrations. 2 vols. Demy 8vo. £3 3s. net.

=SIBORNE, CAPTAIN WILLIAM.= =The Waterloo Campaign, 1815.= With 13 Portraits of Generals, and 15 Maps and Plans. Large Crown 8vo. 832 pages. 6s.

=SPALDING, THOMAS ALFRED.= =The Life and Times of Richard Badiley, Vice-Admiral of the Fleet.= Demy 8vo. 15s.

=VIBART, COLONEL H. M.= =Addiscombe.= See page 13.

=WILKINSON, SPENSER.= =The Brain of an Army.= A Popular Account of the German General Staff. With Letters from Count Moltke and Lord Roberts, and 3 Plans. Crown 8vo. 2s. 6d.

=---- = =The Command of the Sea, and The Brain of the Navy.= Crown 8vo. Cloth, 2s. 6d.

=---- = =Lessons of the War.= A Weekly Comment to the Relief of Ladysmith. Crown 8vo. 2s. 6d.

=---- = =The Nation’s Awakening.= Essays towards a British Policy. Crown 8vo. 5s.

CONTENTS.

Our Past Apathy. The Aims of the Great Powers. The Defence of British Interests. The Organization of Government for the Defence of British Interests. The Idea of the Nation.

=---- = =The Volunteers and the National Defence.= Crown 8vo. Cloth, 2s. 6d.

=---- = =War and Policy.= Essays. Demy 8vo. 15s.

* * * * *

Fine Art.

=BROWNELL, W. C.= =French Art. Classic and Contemporary Painting and Sculpture.= With 48 Illustrations. Small Imperial 8vo.

=COLE, ALAN S.= =Ornament in European Silks.= With 167 Illustrations. Bound in half vellum. Crown 4to. 32s. net.

=CUNYNGHAME, HENRY.= =Art-Enamelling upon Metals.= Containing both a History of the Art and an Account of the Manufacture of the same. 2 Coloured Plates and 20 Illustrations. Crown 8vo. 6s. net. Second Edition.

=DANIELL, A. E.= =London City Churches.= With numerous Illustrations by LEONARD MARTIN, and a Map. Imperial 16mo. 6s. Second Edition.

=---- = =London Riverside Churches.= With 84 Illustrations and a Photogravure Frontispiece by ALEXANDER ANSTED. Imperial 16mo. 6s.

=GRANBY, MARCHIONESS OF.= =Portraits of Men and Women.= A series of 51 reproductions of the Marchioness of Granby’s Pencil Portraits of well-known Men and Women of the Day. Half vellum. Royal Quarto. £2 2_s._ net.

=HOPE, W. H. ST. JOHN, F.S.A.= =The Stall Plates of the Knights of the Order of the Garter, 1348-1485.= Imperial 8vo. With 90 full-page coloured plates printed upon Japan vellum. Edition limited to 500 copies. Complete in One Volume. Bound in half leather gilt, price £6 net; plates and sheets loose in a portfolio, £5 10s. net; without binding or portfolio, £5 net.

=HYDE, WILLIAM.= =The Nature Poems of George Meredith.= With 20 Full-page Pictures in Photogravure by WILLIAM HYDE. Edition limited to 350 copies. Bound in cloth. £2 12s. 6d. net. Also a large paper edition of 150 copies, £5 5s. net.

=HYDE, WILLIAM, and MEYNELL, ALICE.= =London Impressions.= Pictures in Photogravure and Etchings by WILLIAM HYDE, and Essays by ALICE MEYNELL. Royal Quarto. Edition limited to 250 copies on hand-made paper, bound in vellum gilt. £8 8s. net.

=LEGG= (=LEOPOLD G. WICKHAM, B.A.=) =English Coronation Records.= Illustrated Edition limited to 500 copies. Imp. 8vo. 31s. 6d. net.

=MAYO, JOHN HORSLEY.= =Medals and Decorations of the British Army and Navy.= With a large number of Coloured Plates and other Illustrations. 2 vols. Demy 8vo. £3 3s. net.

=NATIONAL WORTHIES.= =A selection of Portraits from the National Portrait Gallery of London.= 140 Illustrations and Biographical Notes to each. Bound in full leather gilt, tooled. Crown 4to. £2 2s. net.

=NEWBERRY, PERCY E.= =The Life of Rekhmara.= See page 10.

=---- = =The Gardens of the Ancient World.= See page 10.

=THE ST. GEORGE’S CALENDAR for 1902.= Illustrated, with 12 Coloured Plates of the Arms of a Family of Distinction, with a short note of its origin. Price 1s. net.

* * * * *

Educational and Technical.

=ARBER, PROF. EDWARD, F.S.A.= =Works Edited by.=

English Reprints. Edited by Prof. EDWARD ARBER, F.S.A., Fellow of King’s College, London, late English Examiner at the London University, and also at the Victoria University, Manchester. Cloth, gilt.

1. =MILTON--Areopagitica.= 1644. 1s. net. 2. =LATIMER--The Ploughers.= 1549. 1s. net. 3. =GOSSON--The School of Abuse.= 1579. 1s. net. 4. =SIDNEY--An Apology for Poetry.= ?1580. 1s. net. 5. =WEBBE, E.--Travels.= 1590. 1s. net. 6. =SELDEN--Table Talk.= 1634-54. 1s. net. 7. =ASCHAM--Toxophilus.= 1544. 1s. net. 8. =ADDISON--Criticism on ‘Paradise Lost.’= 1711-12. 1s. net. 9. =LYLY--Euphues.= 1579-80. 4s. net. 10. =VILLIERS--The Rehearsal.= 1671. 1s. net. 11. =GASCOIGNE--The Steel Glass, etc.= 1576. 1s. net. 12. =EARLE--Micro-cosmographie.= 1628. 1s. net. 13. =LATIMER--7 Sermons before Edward VI.= 1549. 1s. 6d. net. 14. =MORE--Utopia.= 1516-57. 1s. net. 15. =PUTTENHAM--The Art of English Poesy.= 1589. 2s. 6d. net. 16. =HOWELL--Instructions for Foreign Travel.= 1642. 1s. net. 17. =UDALL--Roister Doister.= 1553-66. 1s. net. 18. =MONK OF EVESHAM--The Revelation, etc.= 1186-1410. 1s. net. 19. =JAMES I.--A Counterblast to Tobacco, etc.= 1604. 1s. net. 20. =NAUNTON--Fragmenta Regalia.= 1653. 1s. net. 21. =WATSON--Poems.= 1582-93. 1s. 6d. net. 22. =HABINGTON--Castara.= 1640. 1s. net. 23. =ASCHAM--The Schoolmaster.= 1570. 1s. net. 24. =TOTTEL’S MISCELLANY--Songs and Sonnets.= 1557. 2s. 6d. net. 25. =LEVER--Sermons.= 1550. 1s. net. 26. =WEBBE, W.--A Discourse of English Poetry.= 1586. 1s. net. 27. =LORD BACON--A Harmony of the ‘Essays.’= 1597-1626. 5s. net. 28. =ROY, Etc.--Read me, and be not Wroth!= 1528. 1s. 6d. net. 29. =RALEIGH, Etc.--Last Fight of the ‘Revenge.’= 1591. 1s. net. 30. =GOOGE--Eclogues, Epitaphs, and Sonnets.= 1563. 1s. net.

English Scholar’s Library, The. Edited by Prof. EDWARD ARBER. 8vo, cloth, gilt.

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Garner, An English. New Edition in preparation.

This Miscellany embodies the results of more than fifteen years’ persistent search after the rarest and most valuable Tracts and Poems in our Literature that are not generally known. Only one copy now survives of the original edition of many of these Texts; and that copy is often not to be found in any Public Library.

These volumes constitute a charming Pleasure Series of English Literature; full of most varied and graphic Narratives, and of most delightful and diversified Poetry.

But a much higher use than that can be made of this _English Garner_. All History is ultimately based upon eye-witness testimony, or upon written documents. This Series will throw floods of light upon many little-known facts, or periods, of England’s past story.

_An English Garner_ also contains many hundreds of Poems, many of them written in the Golden Age of English Song. This Poetry represents almost every conceivable form of English versification; and its topics range

‘From grave to gay, from lively to severe;’

or, to put it in another way, from Sir J. DAVIES’ poem on the ‘Immortality of the Soul,’ down to ‘Old King Cole.’

=BALLIN, MRS. ADA.= =From Cradle to School.= Crown 8vo. 3s. 6d.

=BANKES, RODEN.= =A Story Book for Lesson Time.= Crown 8vo. Cloth, 1s.

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=BLOUNT, BERTRAM.= =Practical Electro-Chemistry.= Fully Illustrated. Demy 8vo. 15s. net.

=BONAVIA, EMMANUEL, M.D.= =The Flora of the Assyrian Monuments.= With numerous Illustrations. Demy 8vo. 10s. net.

=---- = =Studies in the Evolution of Animals.= With over 100 Illustrations. Fcap. 4to. 21s. net.

=BRIGHT, CHARLES, F.R.S.E.= =Science and Engineering, 1837-1897.= Large Crown 8vo. Paper wrapper. 1s.

=COLDSTREAM, J. P.= =The Institutions of Austria.= Fcap. 8vo. Cloth, 2s.

=---- = =The Institutions of Italy.= Fcap. 8vo. Cloth, 2s.

=CONSTABLE’S HAND ATLAS OF INDIA.= See page 14.

=CONSTABLE’S HAND GAZETTEER OF INDIA.= See page 14.

=CUNYNGHAME, HENRY, C.B., M.A.= =Art-Enamelling upon Metals.= With many coloured and other Illustrations. Crown 8vo. 6s. net. Second Edition.

=DAVIDSON, THOMAS= (Author of ‘Aristotle and the Ancient Educational Ideals,’ ‘Rousseau and Education according to Nature,’ etc.). =A History of Education.= Crown 8vo. 5s. net.

=GALL, JOHN, M.A., LL.B.= (Late Professor of Mathematics and Physics, Canning College, Lucknow), and =ROBERTSON, DAVID, M.A., LL.B., B.Sc.= =Popular Readings in Science.= With many Diagrams, a Glossary of Technical Terms, and an Index. Crown 8vo, pp. 468. 4s. New Edition.

=HACKEL, EDUARD.= =The True Grasses.= Authorized Translation. With over 90 Illustrations and Diagrams, and a voluminous Glossary of Technical Terms. Demy 8vo. 10s. 6d. net.

=HOLLAND, CLIVE.= =The Use of the Hand Camera.= With an Introduction by A. HORSLEY HINTON, and 22 Illustrations. Crown 8vo. Cloth, 2s. 6d.

=JAMES, WILLIAM.= =Human Immortality.= 16mo. 2s. 6d. Fourth Edition.

=LEACH, A. F., M.A., F.S.A.= =English Schools at the Reformation.= 1546-8. Demy 8vo. 12s. net.

=LEAF, CECIL H., M.A., F.R.C.S.= =The Surgical Anatomy of the Lymphatic Glands.= With numerous Coloured Plates. Demy 8vo. 10s. 6d. net.

=LEAF, H. M., A.M.Inst.C.E., M.I.M.E.= =The Internal Wiring of Buildings.= With numerous Illustrations. New Edition in preparation.

=LEWES, VIVIAN B.= =Acetylene.= A Handbook for the Student and Manufacturer. With over 200 Illustrations. Demy 8vo. 31s. 6d. net.

=---- = (Professor of Chemistry, Royal Naval College), and =BRAME, J. S. S.= (Demonstrator in Chemistry, Royal Naval College, and Assistant Examiner in Chemistry, Science and Art Department). =Laboratory Note Book for Chemical Students.= 4s.

=MORISON, M.= =Time Table of Modern History, A.D. 400-1870.= See page 9.

=MÜNSTERBERG, PROFESSOR HUGO.= =Psychology and Life.= Demy 8vo. 6s. net.

=PEEL, MRS. C. S.= =The New Home.= How to Furnish on Small Incomes. With many Illustrations by AGNES WALKER. Crown 8vo. 3s. 6d.

=---- = =Ten Shillings a Head per Week for House Books.= A Manual for the Economical Housekeeper. Containing a large number of New Recipes. Crown 8vo. 3s. 6d.

=ROGERS, C. J.= =Coin Collecting in Northern India.= 10s. 6d. net.

=SCRUTTON, PERCY E.= =Electricity in Town and Country Houses.= Fully illustrated. Crown 8vo. 2s. 6d. Third Edition.

=SPENSER.= =The Faerie Queene.= Edited by KATE M. WARREN. With a Glossary and Notes to each volume. In 6 vols. Fcap. 8vo. Cloth, 1s. 6d. net per vol. Cloth gilt, with Photogravure Frontispiece, 2s. 6d. net per vol. Each vol. sold separately.

=TARVER, J. C.= =Some Observations of a Foster Parent.= Crown 8vo. 6s. Second Edition.

=---- = =Debateable Claims.= Essays on Secondary Education. Crown 8vo. 6s.

=---- = =Tiberius the Tyrant.= Demy 8vo. 16s. net.

=THE PREVENTION OF DISEASE.= =Prophylaxis in Surgery Operations, The Treatment of Fractures and Dislocation, Wounds, Deformities and Tumours, Medicine and Insanity.= By DR. BING, Vienna; DR. EINHORN, New York; DR. FISCHL, Prague; DR. FLATAU, Berlin; DR. FUCHS, Ernmendingen; DR. GOLDSCHMIDT, Reichenhall; DR. GREVE, Magdeburg; DR. HOFFA, Würzburg; DR. MAX JOSEPH, Berlin; DR. KÖNIGSHÖFER, Stuttgart; DR. KOLLMANN, Leipzig; DR. LILIENFELD, Würzburg; DR. MARTIUS, Rostock; DR. MENDELSOHN, Berlin; DR. J. V. NOTTHEFFT, München; DR. ROSEN, Berlin; DR. O. SCHAEFFER, Heidelberg; DR. WINDSCHEID, Leipzic. With an Introduction by H. TIMBRELL BULSTRODE, M.A., D.P.H. Royal College of Physicians and Surgeons, M.R.C.S. Eng., L.R.C.P. London. Medical Inspector H.M. Local Government Board. Demy 8vo.

=THOMSON, PROF. J. J., F.R.S.= =The Discharge of Electricity through Gases.= Illustrated. Crown 8vo. 4s. 6d. net.

=TORREY, JOSEPH.= =Elementary Studies in Chemistry.= Crown 8vo. 6s. net.

=TURNER, H. H., F.R.S.= =Modern Astronomy.= Being some Account of the Revolution of the Last Quarter of the Century. Crown 8vo. 6s. net.

=WARREN, KATE M.= See =Spenser=, =Faerie Queene.=

=WEBB, SURGEON-CAPTAIN W. W.= =The Coins of the Hindu States of Rajputana.= With 12 Plates, and a Map in colours. Royal 8vo. 16s. net.

=ZIMMERMANN, DR. A.= =Botanical Microtechnique.= By DR. A. ZIMMERMANN. With Sixty Illustrations and Diagrams. Demy 8vo. 12s. net.

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Religious Books.

=ARNOLD, T. W.= =The Preaching of Islam.= Demy 8vo. 12s.

=BOOKS OF THE BIBLE.= =The Psalms.= =St. Matthew.= =St. Mark.= =St. Luke.= =St. John.= Printed in red and black by T. & A. Constable. Bound in cloth label, 1s. net per vol.; cloth gilt, 1s. 6d. net per vol.; leather gilt, 2s. 6d. net per vol. Also

=The Four Gospels.= In one volume. Paper label, 2s. 6d. net; gilt cloth, 3s. net; leather, 5s. net.

=DANIELL, A. E.= =London City Churches.= With numerous Illustrations by LEONARD MARTIN, and a Map. Imperial 16mo. 6s.

=---- = =London Riverside Churches.= With numerous Illustrations by ALEXANDER ANSTED. Imperial 16mo. 6s.

=FOUR GOSPELS.= See ‘Books of the Bible.’

=HARALD, J. H.= =The Knowledge of Life.= Crown 8vo. 6s.

=JAMES, WILLIAM= (Professor of Philosophy at Harvard University). =Human Immortality.= Two supposed Objections to the Doctrine. 16mo. 2s. 6d.

=MADGE, H. D.= =Leaves from the Golden Legend.= Chosen by H. D. MADGE, LL.M. With numerous Illustrations by H. M. WATTS. Pott 8vo. Half linen, gilt top, 3s. 6d. net. Second Edition.

=MITCHELL, PROF. H. G.= =The World before Abraham.= According to Genesis i.-xi. Crown 8vo. 5s. net.

=PSALMS.= See ‘Books of the Bible.’

=RYLEY, G. BUCHANAN, and J. M. M’CANDLISH.= =Scotland’s Free Church.= See page 11.

=ST. JOHN.= } =ST. LUKE.= } See ‘Books of the Bible.’ =ST. MARK.= } =ST. MATTHEW.= }

=SINCLAIR, VEN. ARCHDEACON, D.D.= =Simplicity in Christ.= Sermons preached in St. Paul’s Cathedral and elsewhere. Crown 8vo. 3s. 6d.

=SKRINE, J. HUNTLEY.= =A Goodly Heritage.= Sermons. Crown 8vo. Cloth, 2s. 6d.

=SNEATH, E. HERSHEY, Ph.D.= (Professor of Philosophy in Yale University). =The Mind of Tennyson.= His Thoughts on God, Freedom, and Immortality. Crown 8vo. 5s. net.

=WILSON, J. M., M.A.= (Archdeacon of Manchester). =Truths New and Old.= Sermons. Crown 8vo. 6s.

=WILSON, SARAH.= =The Romance of our Ancient Churches.= With about 200 Illustrations by ALEXANDER ANSTED. Crown 8vo. 6s.

* * * * *

Fiction.

‘=ALIEN=,’ Author of ‘Daughter of the King,’ etc., etc. =Another Woman’s Territory.= 2nd Edition. Crown 8vo. 6s.

=ANDOM, R.= (Author of ‘We Three and Troddles’), =and HAREWOOD, FRED.= =The Fortune of a Spendthrift and other Items.= Crown 8vo. 3s. 6d.

=ANON.= =All Expenses Paid.= Fcap. 8vo. 2s. 6d. net.

=---- = =Muggleton College: Its Rise and Fall.= Fcap. 8vo. Paper, 1s.

=ARGYLL, DUKE OF.= =Adventures in Legend.= Illustrated by FAIRFAX MUCKLEY and HARRISON MILLER. Crown 8vo. 6s.

=BATES, ARLO.= =The Puritans.= Crown 8vo. 6s.

=BERTHET, E.= =The Catacombs of Paris.= A Thrilling Story of Life in Paris during the 18th Century. Crown 8vo. 6s.

=BIDDER, M.= =In the Shadow of the Crown.= With an Introduction by MAURICE HEWLETT. Crown 8vo. 6s. Second Edition.

=BOWER, MARIAN.= =The Puppet Show.= Crown 8vo. 6s.

=BRYDEN, H. A.=, Author of ‘Gun and Camera in South Africa.’ =Tales of South Africa.= 3s. 6d.

=CAIRNES, CAPTAIN W. E.= =The Coming Waterloo.= 4th Edition. Crown 8vo. 6s.

Describes an imaginary campaign against a Continental Power, and gives an exposition of the use of modern arms and appliances in warfare. A sketch map of the scene of operations is included in the volume.

=CAPES, BERNARD.= Author of ‘The Lake of Wine,’ etc. =Love like a Gipsy.= Crown 8vo. Cloth, 6s.

=CARMICHAEL, M.= =Sketches and Stories, Grave and Gay.= Crown 8vo. 3s. 6d.

=CHAMBERS, R. W.=, Author of ‘Ashes of Empire,’ ‘The King in Yellow,’ etc. =Cardigan.= Crown 8vo. Cloth, 6s.

=CHARLES, JOSEPH F.= =A Statesman’s Chance.= Crown 8vo. 6s.

=CHARRINGTON, CHARLES.= =A Sturdy Beggar and Lady Bramber’s Ghost.= Two Stories. Crown 8vo. 3s. 6d.

=COOPER, E. H.=, Author of ‘Mr. Blake of Newmarket.’ =The Enemies.= Crown 8vo. 6s.

=CORNISH, F. WARRE.= =Sunningwell.= Crown 8vo. 6s. Second Edition.

=COXON, ETHEL.= =Within Bounds.= Cr. 8vo. 6s.

=DALE, T. F. (Stoneclink), and SLAUGHTER, F. E. (Trant).= =Two Fortunes and Old Patch.= A Sporting Novel. Crown 8vo. 6s.

=DARNLEY, THE COUNTESS OF, and R. Ll. HODGSON.= =Elma Trevor.= Crown 8vo. 6s.

=DENNY, CHARLES E.= =The Failure of the Wanderer.= Crown 8vo. 6s.

=DOYLE, C. W.= =The Taming of the Jungle.= Bound in a cover specially designed by J. T. NETTLESHIP. Fcap. 8vo. 3s. 6d.

=---- = =The Shadow of Quong Lung.= Crown 8vo. 3s. 6d.

=FLOWERDEW, HERBERT=, Author of ‘The Celibate’s Wife,’ and ‘The Realist.’ =Retaliation.= Crown 8vo. 6s.

=FORBES-ROBERTSON, FRANCES.= =The Potentate.= Crown 8vo. 6s.

=---- = =Odd Stories.= Crown 8vo. 6s.

=FORD, PAUL LEICESTER.= =Janice Meredith.= Crown 8vo. 6s.

=---- = =The Story of an Untold Love.= Crown 8vo. 6s. Third Edition.

=---- = =Tattle Tales of Cupid.= Crown 8vo. 6s.

=GLASGOW, ELLEN=, Author of ‘The Voice of a People,’ etc. =The Battle Ground.= Crown 8vo. 6s.

=GWYNN, PAUL.= =Marta.= A Novel. Crown 8vo. 6s.

=HANNAN, CHARLES, F.R.G.S.= =Chin-Chin-Wa.= Crown 8vo. 3s. 6d.

=HARRIS, JOEL CHANDLER (Uncle Remus).= =Sister Jane.= Crown 8vo. 6s.

=HEWLETT, MAURICE.= Author of ‘The Forest Lovers,’ ‘Richard Yea or Nay.’ =New Canterbury Tales.= Crown 8vo. Cloth, 6s.

=HUTTEN, BARONESS VON.= =Marr’d in Making.= Photogravure Frontispiece. Crown 8vo. 6s.

=JAMES, HENRY.= =The Wings of the Dove.= Crown 8vo. 6s.

=JOHNSTON, MARY.= =By Order of the Company.= Crown 8vo. 6s. Tenth Edition.

=JOHNSTON, MARY.= =The Old Dominion.= Crown 8vo. 6s. Seventh Edition.

=---- = =Audrey.= With Illustrations in Colour by F. C. YOHN. Crown 8vo. 6s.

=KINGSLEY, CHARLES.= =Westward Ho!= Fully Illustrated and Edited with an Introduction by G. LAURENCE GOMME, F.S.A. Crown 8vo. 3s. 6d.

=LAFARGUE, PHILIP.= =Stephen Brent.= 2 vols. Crown 8vo. 12s.

=---- = =The Salt of the Earth.= Crown 8vo. 2s. 6d.

=LE GOFFIC, CHARLES.= =The Dark Way of Love.= Translated by E. WINGATE RINDER. Crown 8vo. 3s. 6d.

=LOTI, PIERRE.= =Impressions.= Translated from the French. With an Introduction by HENRY JAMES. Fcap. 4to. Half vellum, gilt. 10s. 6d.

=LOVE OF AN OBSOLETE WOMAN.= Chronicled by Herself. Fcap. 8vo. Cloth gilt, 2s. 6d.

=LOVER, SAMUEL.= =The Stories of.= Centenary Edition. Edited with Introduction and Notes by J. T. O’DONOGHUE. Large Crown 8vo. 6s. per vol.

Vol. 1. =Handy Andy.= “ 2. =Rory O’More.= “ 3. =Treasure Trove; or, ‘He would be a Gentleman.’= “ 4. =Legends and Stories of Ireland= (1st Series). “ 5. =Legends and Stories of Ireland= (2nd Series). “ 6. =Further Stories of Ireland.=

The last volume includes Stories which have never been previously collected, completing the issue.

=LYTTON, LORD.= =Harold, the Last of the Saxons.= Fully Illustrated and edited with an Introduction by G. LAURENCE GOMME, F.S.A. Crown 8vo. 3s. 6d.

=MACFARLANE, CHARLES.= =The Camp of Refuge.= Fully Illustrated and edited with an Introduction by G. LAURENCE GOMME, F.S.A. Crown 8vo. 3s. 6d.

=---- = =Reading Abbey.= Fully Illustrated and edited with an Introduction by G. LAURENCE GOMME, F.S.A. Crown 8vo. 3s. 6d.

=MACHRAY, ROBERT=, Author of ‘The Vision Splendid,’ =Sir Hector: The Story of a Scots Gentleman.= Crown 8vo. Cloth, 6s.

=MACILWAINE, HERBERT C.= =Fate the Fiddler.= Crown 8vo. 6s.

=---- = =Dinkinbar.= Crown 8vo. 6s. Second Edition.

=MACLEOD, FIONA.= =The Dominion of Dreams.= Crown 8vo. 6s. Fourth Edition.

=---- = =The Laughter of Peterkin.= Illustrated by SUNDERLAND ROLLINSON. Large Crown 8vo. 6s.

=---- = =Green Fire.= Crown 8vo. 3s. 6d.

=McILWRAITH, JEAN=, part Author of ‘The Span of Life.’ =The Curious Career of Robert Campbell.= Illustrated by FRANK SCHOONOVER. Crown 8vo. 6s.

=McLAWS, LAFAYETTE.= =When the Land was Young.= Illustrated by WILL CRAUFORD. Crown 8vo. Cloth, 6s.

=MASON, A. E. W.=, Author of ‘Miranda of the Balcony,’ etc. =Ensign Knightley, and other Stories.= Crown 8vo. 6s.

=MEREDITH, GEORGE.= =The Novels of. Library Edition.= Complete in 15 vols., with Photogravure Frontispiece to each. Cr. 8vo. 6s. each.

=MEREDITH, GEORGE.= =The Novels of.= In 15 Volumes. Pocket Edition. Printed on thin opaque paper, specially manufactured for this edition, bound in red cloth, gilt lettered on back and side, gilt top. 2s. 6d. net per volume, or 3s. 6d. net in full leather per volume.

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=AN ESSAY ON COMEDY.= Uniform with the Library Edition of the Novels of GEORGE MEREDITH. Crown 8vo. 6s.

=TALE OF CHLOE.= Pocket Edition. 3s. 6d. net.

=THE STORY OF BHANAVAR.= Pocket Edition. 3s. 6d. net.

=MEREJKOWSKI, DMITRI.= =The Death of the Gods.= Translated by HERBERT TRENCH, late Fellow of All Souls. Crown 8vo. Cloth, 6s.

=---- = =The Resurrection of the Gods.= Translated by HERBERT TRENCH. Crown 8vo. Cloth, 6s.

=MONTAGUE, CHARLES.= =The Vigil.= A Romance of Zulu Life. With 14 full-page Illustrations by A. D. M’CORMICK. Crown 8vo. 6s.

=MOWBRAY, J. P.= =A Journey to Nature.= Coloured end papers, and specially designed head and tail pieces. Demy 8vo. 7s. 6d. net.

=---- = =The Making of a Country Home.= Illustrated by CHARLES E. HOOPER. Demy 8vo. 6s. net.

=NEWMAN, MRS.= =His Vindication.= Crown 8vo. 6s.

=PARKER, NELLA.= =Dramas of To-day.= Crown 8vo. 3s. 6d.

=PAYNE, WILL=, Author of ‘Jerry the Dreamer,’ etc. =The Story of Eva.= Crown 8vo. 6s.

=PENROSE, MRS. H. H.= =The Modern Gospel.= Crown 8vo. 6s.

=PERKS, MRS. HARTLEY=, Author of ‘From Heather Hills.’ =Among the Bracken.= Crown 8vo. 3s. 6d.

=PICKERING, SIDNEY.= =The Romance of his Picture.= Crown 8vo. 2s. 6d.

=PRICHARD, K. & HESKETH=, Joint Authors of ‘A Modern Mercenary.’ =Karadac.= With Photogravure Frontispiece. Crown 8vo. 6s.

=REED, MARCUS.= ‘=Pride of England.=’ Crown 8vo. 6s.

‘=RITA=,’ Author of ‘Peg the Rake,’ ‘Petticoat Loose,’ etc. =The Sin of Jasper Standish.= Crown 8vo. 6s.

=RUSSELL, W. CLARK=, Author of ‘John Holdsworth, Chief Mate,’ ‘Wreck of the _Grosvenor_,’ etc. =The Ship’s Adventure.= Crown 8vo. 6s.

=SCOTT, SIR WALTER.= =The Waverley Novels.= The favourite Edition of Sir Walter Scott. A Facsimile of the Edition of 1829 published by Cadell & Co. With all the original Plates after Sir DAVID WILKIE, R.A.; Sir EDWIN LANDSEER, R.A.; C. R. LESLIE, R.A.; CLARKSON STANFIELD, R.A., etc. (re-engraved). In 48 vols. Fcap. 8vo. Cloth, paper label title, 1s. 6d. net per volume, or £3 12s. net the set. Also cloth gilt, gilt top, 2s. net per volume, or £4 16s. net the set; and half leather, gilt, 2s. 6d. net per volume, or £6 net the set.

=SETOUN, GABRIEL=, Author of ‘Robert Urquhart,’ ‘Barncraig,’ etc. =The Skipper of Barncraig.= Crown 8vo. Cloth, 6s.

=SHARP, WILLIAM.= =Madge o’ the Pool.= Fcap. 8vo. 2s. 6d.

=SINCLAIR, MAY=, Author of ‘Audrey Craven’ and ‘Mr. and Mrs. Nevill Tyson.’ =Two Sides of a Question.= Crown 8vo. 6s. 2nd Edition.

=SMITH, F. HOPKINSON=, Author of ‘Tom Grogan,’ etc. =Caleb West, Master Diver.= Crown 8vo. 6s. Second Edition.

=SOANE, JOHN.= =The Quest of Mr. East.= Crown 8vo. 6s.

=STEEL, FLORA ANNIE.= =In the Tideway.= Crown 8vo. 3s. 6d.

=STOKER, BRAM.= =Dracula.= Crown 8vo. 6s. Sixth Edition.

=STOKER, BRAM.= =The Shoulder of Shasta.= Crown 8vo. Cloth, 3s. 6d.

=STREET, G. S.=, Author of ‘The Autobiography of a Boy,’ etc. =A Book of Stories.= Crown 8vo. 6s.

=STURGIS, JULIAN.= =The Folly of Pen Harrington.= Crown 8vo. 3s. 6d.

=---- = =Stephen Calinari.= Crown 8vo. 6s.

=THORBURN, S. S.= =His Majesty’s Greatest Subject.= Crown 8vo. 3s. 6d.

=TYNAN, KATHARINE=, Author of ‘The Dear Irish Girl,’ etc., etc. =That Sweet Enemy.= Crown 8vo. 6s. 2nd Edition.

=WHITE, PERCY.= =The West End.= Crown 8vo. 6s.

=WHITE, STEWART E.= =The Westerners.= Crown 8vo. Cloth, 6s.

=---- = =The Blazed Trail.= Crown 8vo. 6s.

‘=ZACK=,’ Author of ‘Life is Life’ and ‘On Trial.’ =The White Cottage.= Crown 8vo. 6s.

* * * * *

Poetry.

=ALLEN, REV. G. C.= =Tales from Tennyson.= 3s. 6d. net.

=ARMSTRONG, ARTHUR COLES.= =A Tale from Boccaccio, and other Poems.= Crown 8vo. 5s. net.

=BARMBY, BEATRICE HELEN.= =Gisli Sursson.= A Drama. =Ballads and Poems of the Old Norse Days, with some Translations.= With an Introduction by F. YORK POWELL. Cr. 8vo. 3s. 6d. net.

=BATTERSBY, CARYL.= =The Song of the Golden Bough.= Crown 8vo. 3s. 6d. net.

=BAUGHAN, B. E.= =Verses.= Crown 8vo. 5s.

=BIDDER, GEORGE.= =By Southern Shore.= Crown 8vo. 5s.

=---- = =Merlin’s Youth.= Paper, 1s. Also cloth, 5s.

=BROWNING, ROBERT.= =Men and Women.= A limited Edition, printed on hand-made paper, and bound in half vellum. In 2 vols., 16mo, with Photogravure Frontispiece to each. 6s. net the 2 vols.

=CAMPBELL, JAMES DYKES.= =Coleridge’s Poems.= A Facsimile Reproduction of the Proofs and MSS. of some of the Poems. Edited by JAMES DYKES CAMPBELL. With Preface and Notes by W. HALE WHITE. Edition limited to 250 copies, 6s. net. Large Paper edition of 50 copies, 12s. 6d. net.

=DOUGHTY, CHARLES.= =Under Arms, 1900.= Price 1s. net.

=DRYDEN, JOHN.= =Aureng-Zebe: A Tragedy.= } } =SOMERVILLE, WILLIAM.= =The Chace: A= } =Poem.= Edited by KENNETH DEIGHTON. In one } volume. Crown 8vo. 5s. net. }

=GALE, NORMAN.= =A Country Muse.= First and Second Series. A new Edition containing additional Poems. Crown 8vo. 5s. each volume.

=---- = =Cricket Songs.= Third Edition. Fcap. 8vo. Paper, 1s.

=GARDNER, EDMUND.= =Dante’s Ten Heavens.= A Study in the ‘Paradiso.’ Demy 8vo. 12s. Second Edition.

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=GEMMER, C. M.= =Fidelis and other Poems.= Fcap. 8vo. Cloth, 3s. 6d. net.

=GRAHAM, DAVID.= =Rizzio.= An Historical Tragedy. Crown 8vo. 5s. net.

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=MEREDITH, GEORGE.= =A Reading of Life and other Poems.= Buckram. Crown 8vo, 6s. net.

=---- = =Poems.= 2 vols. Crown 8vo. 6s. each. Uniform with the Library Edition of the Works of GEORGE MEREDITH.

=MEREDITH, GEORGE.= =Selected Poems.= Crown 8vo. Buckram, 6s. net.

=---- = =Selected Poems.= Pocket Edition. Bound in half vellum. 16mo. 3s. 6d. net.

=---- = =Odes in Contribution to the Song of French History.= The Revolution, Napoléon, Alsace-Lorraine. Crown 8vo. Buckram, 6s. net.

=---- = =The Nature Poems of.= With 20 full-page Photogravure Drawings by WILLIAM HYDE. Printed on handmade paper. Edition limited to 350 copies. £2 12s. 6d. net. Also 150 copies on large paper, £5 5s. net.

=MILLS, E. J.= =My Only Child.= Crown 8vo. 5s.

=NESBIT, E.= =Songs of Love and Empire.= Cloth gilt. Crown 8vo. 5s.

=PIATT, JOHN JAMES.= =The Ghost’s Entry, and other Poems.= Cloth gilt. Crown 8vo. 5s.

=PIATT, MRS.= =Child World Ballads.= Crown 8vo. 5s.

=PREMA-SAGARA; OR, THE OCEAN OF LOVE.= Translated from the Hindi by F. PINCOTT. Demy 8vo. 15s. net.

=RAIT, ROBERT S.= =A Royal Rhetorician.= A Treatise on Scottis Poesie. A Counterblaste to Tobacco, etc., etc. By KING JAMES VI. and I. Edited with an Introduction by ROBERT S. RAIT, Fellow of New College, Oxford. 3s. 6d. net.

=RAIT, ROBERT S.= =Poems of Montrose and Marvell.= Edited by ROBERT S. RAIT. 16mo, half parchment. 2s. 6d. net.

=ROGERS, ALEXANDER.= =The Widowed Queen; or, The Rhani of Jhansi.= A Play. With an Introduction by SIR EDWIN ARNOLD. Fcap. 8vo. 5s.

=SHAKESPEARE, WILLIAM.= =Illustrated Edition of the Works of.= In 20 Imperial 16mo Volumes with coloured title-page and end-papers designed by LEWIS F. DAY, and a specially designed coloured illustration to each Play, the artists being: L. LESLIE BROOKE, BYAM SHAW, HENRY J. FORD, G. P. JACOMB HOOD, W. D. EDEN, ESTELLE NATHAN, ELEANOR F. BRICKDALE, PATTEN WILSON, ROBERT SAUBER, JOHN D. BATTEN, GERALD MOIRA, and FRANK C. COWPER. The title-page and illustrations printed on Japanese vellum. Cloth gilt, extra, gilt top, gilt back, with headband and bookmarker, 2s. 6d. net per volume, or £2 10s. the set. Each volume sold separately.

=SKRINE, J. HUNTLEY.= =Songs of the Maid.= Crown 8vo. 5s.

=SPENSER, EDMUND.= =The Faerie Queene.= Complete in Six Volumes. Fcap. 8vo. Cloth, 9s. net. Edited by KATE M. WARREN. 1s. 6d. net each. Also Art Canvas, gilt extra, with Photogravure Frontispiece, 2s. 6d. net per vol.; complete in case, 15s. net.

=STANTON, FRANK L.= =Songs of the Soil.= With a Preface by JOEL CHANDLER HARRIS (UNCLE REMUS). Fcap. 8vo. 5s. net.

=STEVENSON, WALLACE.= =Some Songs and Verses.= Crown 8vo. 5s. net.

=THOMPSON, FRANCIS.= =New Poems.= Crown 8vo. 6s. net.

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=VIALLS, M. A.= =Music Fancies.= Crown 8vo. 5s. net.

=WICKSTEED, PHILIP H., M.A., and EDMUND G. GARDNER, M.A.= =Dante and Giovanni del Vergilio.= Including a Critical Edition of the text of Dante’s ‘Eclogæ Latinæ,’ and of the poetic remains of Giovanni del Vergilio. Demy 8vo. 12s.

=WILSON, ROBERT.= =Laurel Leaves.= Crown 8vo. 5s.

* * * * *

Books for the Young.

=ALLEN, REV. G. C., M.A.= (Head Master of Cranleigh School). =Tales from Tennyson.= With two Photogravures. Crown 8vo. 3s. 6d. net.

=ARGYLL, DUKE OF.= =Adventures in Legend.= Tales of the West Highlands. With numerous Illustrations by HARRISON MILLER and FAIRFAX MUCKLEY. Crown 8vo. 6s.

=BANKES, RODEN.= =A Story Book for Lesson Time.= Cloth, crown 8vo. 1s.

=GALE, NORMAN.= =Cricket Songs.= Fcap. 8vo. Paper, 1s. Third Edition.

=GOMME, G. LAURENCE.= Books edited by.

=---- = =The King’s Story Book.= Illustrated by HARRISON MILLER.

=---- = =The Queen’s Story Book.= Illustrated by W. H. ROBINSON.

=---- = =The Prince’s Story Book.= Illustrated by H. S. BANKS.

=---- = =The Princess’s Story Book.= Illustrated by HELEN STRATTON.

Historical Stories collected out of English Romantic Literature, in illustration of the Reigns of English Monarchs from the Conquest to Queen Victoria.

New Editions of each of these Story Books are in preparation.

=Harold: The Last of the Saxons.= By LORD LYTTON. Crown 8vo. Illustrated. 3s. 6d.

=The Camp of Refuge.= By CHARLES MACFARLANE. Crown 8vo. Illustrated. 3s. 6d.

=Westward Ho!= By CHARLES KINGSLEY. Crown 8vo. Illustrated. 3s. 6d.

=Reading Abbey.= By CHARLES MACFARLANE. Crown 8vo. Illustrated. 3s. 6d.

=HARRIS, JOEL CHANDLER (Uncle Remus).= =Sister Jane, Her Friends and Acquaintances.= Crown 8vo. 6s.

=MACLEOD, FIONA.= =The Laughter of Peterkin.= A Re-telling of Old Stories of the Celtic Wonder-World. Illustrated by SUNDERLAND ROLLINSON. Large Crown 8vo. 6s.

=PAINE, ALBERT BIGELOW.= =The Hollow Tree.= Illustrated by J. M. CONDÉ. Bound in coloured boards. 4to. 3s. 6d.

=SINGING TIME.= =A Child’s Song Book.= Music by ARTHUR SOMERVELL. Drawings by L. LESLIE BROOKE. Square 4to. 5s.

* * * * *

INDEX TO AUTHORS

Addison, Joseph, 22.

‘Alien,’ 33.

Allen, Rev. G. C., 42.

Andom, R., 33.

Anitchkow, Michael, 3.

Anon., 3, 33.

Arber, Professor Edward, 22-25.

Argyll, Duke of, 33.

Armstrong, Arthur Coles, 42.

Arnold, T. W., 3.

Arnold, Sir Edwin, 45.

Ascham, Roger, 22, 23.

Bacon, Lord, 23.

Bain, R. Nisbet, 3.

Ballin, Mrs. A., 26.

Bankes, Roden, 26.

Barmby, Beatrice Helen, 42.

Barnfield, Richard, 25.

Bartholomew, J. G., F.R.G.S., 14.

Bates, Arlo, 33.

Battersby, Caryl, 42.

Battye, A. Trevor-, F.L.S., 14.

Baughan, B. E., 42.

Bayley, Sir Steuart Colvin, 7.

Beatty, William, M.D., 3.

Beaumont, Worby, 26.

Berthet, E., 33.

Bertram, James, 4.

Bidder, George, 42.

Bidder, M., 33.

Birdwood, Sir George, M.D., K.C.I.E., C.S.I., LL.D., 15.

Birrell, Augustine, Q.C., M.P., 4.

Black, C. E. D., 10.

Blount, Bertram, 26.

Bonavia, Emmanuel, M.D., 26.

Boswell, James, 4.

Bower, Marian, 33.

Brabant, Arthur Baring, 10.

Bradley, A. G., 4.

Brame, J. S. S., 28.

Bright, Charles, F.R.S.E., 4.

Bright, Edward Brailston, C.E., 4.

Brownell, W. C., 20.

Browning, Robert, 42.

Bryden, H. A., 33.

Burroughs, John, 5.

Cairnes, Capt. W. E., 33.

Campbell, James Dykes, 42.

Campbell, Lord Archibald, 5.

Capes, Bernard, 33.

Carmichael, M., 34.

Caxton, William, 24.

‘Centurion,’ 5.

Chailley-Bert, J., 5.

Chamberlain, Rt. Hon. Joseph, M.P., D.C.L., LL.D., 5.

Chambers, R. W., 34.

Charles, Joseph F., 34.

Charrington, Charles, 34.

Coldstream, J. P., 26.

Cole, Alan S., 20.

Collins, J. Churton, 5.

Conway, Sir William Martin, 14.

Cooper, Bishop Thomas, 25.

Cooper, E. H., 34.

Cornish, F. Warre, 34.

Courtney, W. L., 5.

Coxon, Ethel, 34.

Cunynghame, Henry, 20.

Currie, Maj.-Gen. Fendall, 5.

Curzon, The Right Hon. George N. (Lord Curzon of Kedleston), 5.

Dale, T. F. (Stoneclink), 17, 34.

Daniell, A. E., 20, 31.

Danvers, Fred. Charles, 7.

Darnley, Countess of, 34.

Davidson, Thomas, 6.

Decker, Thomas, 24.

Deighton, Kenneth, 6.

De Bury, Mlle. Blaze, 6.

Denny, Charles E., 34.

Dinsmore, Charles A., 6.

Doughty, Charles, 43.

Doyle, C. W., 34.

Dryden, John, 43.

Duff, C. M., 6.

Durand, Lady, 15.

Dutt, R. C., C.I.E., 6.

Earle, Alice Morse, 12.

Earle, John, 22.

Elliott, Robert H., 15.

Englehardt, A. P., 15.

Filippi, Filippo de, 15.

Fish, Simon, 24.

Flowerdew, Herbert, 35.

Forbes-Robertson, Frances, 35.

Ford, Paul Leicester, 35.

Fox, Arthur W., 6.

Gairdner, James, 6.

Gale, Norman, 43.

Gall, John, M.A., LL.B., 27.

Gardner, Edmund, 43.

Gascoigne, George, 22.

Gemmer, C. M., 43.

Glasgow, Ellen, 35.

Godkin, E. L., 6, 7.

Goffic, Charles le, 36.

Gomme, G. Laurence, 7, 36, 37, 47.

Googe, Barnabe, 23.

Gosson, Stephen, 22.

Graham, David, 43.

Granby, Marchioness of, 20.

Greene, Robert, M.A., 24.

Gribble, Francis, 7.

Guillemard, Dr. F. H. H., 16.

Gwynn, Paul, 35.

Habington, William, 23.

Hackel, Eduard, 27.

Hake, A. Egmont, 7.

Hanna, Col. H. B., 7, 18.

Hannan, Charles, F.R.G.S., 35.

Harald, J. H., 31.

Harewood, Fred., 33.

Harris, Joel Chandler (Uncle Remus), 35.

Hayden, E. G., 7.

Hewitt, J. F., 7.

Hewlett, Maurice, 35.

Hodgson, R. Ll., 15, 34.

Holden, Ed. S., LL.D., 8.

Holland, Clive, 27.

Hope, W. H. St. John, 8, 20.

Houfe, C. A., 8.

Howell, James, 23.

Hunter, Sir W. W., 8.

Hutten, Baroness von, 35.

Hyde, William, 21.

Irwin, Sidney T., 8.

James, Henry, 35, 36.

James, King, the First, 23.

James, William, 8.

Jardine, Hon. Mr. Justice, 16.

Johnston, Mary, 35, 36.

Joy, George, 25.

Kennedy, Admiral, 17.

Kingsley, Charles, 36.

Knox, John, 24.

Krehbiel, Henry E., 8.

Lachambre, Henri, 15.

Lafargue, Philip, 36.

Lane-Poole, Stanley, 8.

Latimer, Hugh, 22.

Leach, A. F., M.A., 8, 27.

Leaf, Cecil H., M.A., 27.

Leaf, H. M., M.I.E.E., 27.

Legg, L. G. Wickham, 8, 21.

Lever, Rev. Thomas, 23.

Lewes, Vivian B., 28.

Loti, Pierre, 36.

Lover, Samuel, 36.

Lyly, John, 22.

Lytton, Lord, 36.

Macfarlane, Charles, 37.

MacGeorge, G. W., 8.

Machuron, Alexis, 15.

MacIlwaine, Herbert C., 37.

Macleod, Fiona, 37, 48.

MacNair, Major J. F. A., 9.

Machray, Robert, 37.

Madge, H. D., Rev., 31.

Marprelate, Martin, 24.

Mason, A. E. W., 37.

Masterman, N., 9.

Mayo, John Horsley, 18.

M’Candlish, J. M., 10.

McIlwraith, Jean, 37.

McLaws, Lafayette, 37.

Meakin, A. M. B., 16.

Meredith, George, 9, 21, 37, 38, 43.

Merejkowski, Dmitri, 38.

Metcalfe, Charles Theophilus, C.S.I., 9.

Meynell, Alice, 21.

Mills, E. J., 44.

Milton, John, 22.

Mitchell, H. G., 32.

Monier-Williams, Sir M., K.C.I.E., 7.

Monk of Evesham, A, 23.

Montague, Charles, 39.

More, Sir Thomas, 22.

Morison, M., 9, 28.

Morison, Theodore, 9.

Mowbray, J. P., 39.

Münsterberg, Hugo, 9.

Nansen, Fridtjof, 16.

Naunton, Sir Robert, 23.

Nesbit, E., 44.

Newberry, Percy E., 10, 21.

Newman, Mrs., 39.

Nisbet, John, 10.

O’Donoghue, J. T., 56.

Ookhtomsky, Prince E., 16.

Oppert, Gustav, 10.

Paine, Albert Bigelow, 48.

Palmer, Walter, M.P., 10.

Parker, Nella, 39.

Payne, Will, 39.

Peel, Mrs., 28.

Penrose, Mrs. H. H., 39.

Perks, Mrs. Hartley, 39.

Piatt, John James, 44.

Piatt, Mrs., 44.

Pickering, Sidney, 39.

Pincott, F., 44.

Popowski, Joseph, 10.

Powell, F. York, 42.

Prichard, Hesketh, 16.

Prichard, K. & Hesketh, 39.

Puttenham, George, 23.

Rait, R. S., 10, 44, 45.

Raleigh, Sir Walter, 23.

Reed, Marcus, 39, 58.

Rice, Louis, 10.

Rinder, E. Wingate, 36.

‘Rita,’ 39.

Roberts, Morley, 16.

Robertson, David, 27.

Robinson, Clement, 24.

Rogers, Alexander, 45.

Rogers, C. J., 28.

Roosevelt, Theodore, 11.

Round, J. Horace, M.A., 11.

Roy, W., 23.

Russell, W. Clark, 40.

Ryley, Rev. J. Buchanan, 11, 32.

Sangermano, Father, 16.

Sapte, Brand, 7.

Schweitzer, Georg, 11.

Scott, Eva, 11.

Scott, Sir Walter, 40.

Scrutton, Percy E., 28.

Selden, John, 22.

Selfe, Rose E., 12.

Setoun, Gabriel, 40.

Shakespeare, William, 45.

Sharp, William, 40.

Siborne, Captain William, 11, 18.

Sichel, Edith, 12.

Sidney, Sir Philip, 22.

Sinclair, May, 40.

Sinclair, Ven. Archdeacon, D.D., 52.

Skrine, J. Huntley, 32, 45.

Slaughter, Frances, 34.

Smith, Edward, 12.

Smith, F. Hopkinson, 40.

Smith, Captain John, 25.

Smythe, A. J., 12.

Sneath, E. Hershey, 12, 32.

Soane, John, 40.

Somervell, Arthur, 48.

Somerville, William, 43.

Spalding, Thomas Alfred, 12, 18.

Spenser, Edmund, 45.

Stadling, J., 16.

Stanihurst, Richard, 24.

Stanton, Frank L., 45.

Steel, Flora Annie, 40.

Stein, M. A., 12.

Stevenson, Wallace, 45.

Stoker, Bram, 40, 41.

Stoneclink (T. F. Dale), 6, 17, 34.

Street, G. S., 12, 41.

Stuart, John, 12.

Sturgis, Julian, 41.

Tarver, J. C., 29.

Thompson, Francis, 46.

Thomson, J. J., F.R.S., 29.

Thomson, James, 46.

Thorburn, S. S., 41.

Thornton, Surg.-General, C.B., 13.

Torrey, Joseph, 29.

Tottel, R., 23.

Townsend, Meredith, 12.

Traill, H. D., 13.

Trench, Herbert, 38.

Turner, H. H., F.R.S., 29.

Tynan, Katharine, 41.

Udall, Rev. John, 24.

Udall, Nicholas, 23.

Vallery-Radot, R., 13.

Vibart, Colonel Henry M., 13, 19.

Villiers, George, 22.

Waddell, Surg.-Maj. J. A., 16.

Walker, Charles, 17.

Warren, Kate M., 28, 30.

Watson, Thomas. 23.

Webb, Surgeon-Captain, W. W., 30.

Webbe, E., 22.

Webbe, William, 23.

Wesslau, O. E., 7.

White, W. Hale, 42.

White, Percy, 41.

White, Stewart E., 41.

Whiteway, R. S., 13.

Wicksteed, Rev. P. H., 13, 43.

Wigram, Percy, 7.

Wilkinson, Spenser, 13, 18, 19.

Wilson, A. J., 17.

Wilson, J. M., M.A., 32.

Wilson, Robert, 46.

Wilson, Sarah, 32.

Winslow, Anna Green, 13.

Wood, Walter, 13.

Young, Ernest, 16.

‘Zack,’ 41.

Zimmermann, Dr. A., 50.

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=Travels of H.I.M. Czar Nicholas II. (when Cesarewitch) in the East.= 2 vols.

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=The Waverley Novels.= The Author’s Favourite Edition. Reprint, 48 vols., fcap. 8vo. Half leather, gilt top.

=W. H. St. John Hope. The Stall Plates of the Knights of the Order of the Garter, 1348-1485.=

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=Hyde (William) and Meynell (Alice) London Impressions.=

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=Travels of H.I.M. Czar Nicholas II. (when Cesarewitch) in the East.= Large paper.

* * * * *

THE WAVERLEY NOVELS.

Facsimile Reprint of the Favourite Edition of SIR WALTER SCOTT. With all the Original Plates and Vignettes.

Red cloth, paper back title. Price 1s. 6d. per vol. net.

Cloth gilt, gilt top. Price 2s. per vol. net.

Quarter leather, gilt top. Price 2s. 6d. per vol. net.

Vols. 1, 2. =Waverley.= Vols. 3, 4. =Guy Mannering.= Vols. 5, 6. =The Antiquary.= Vols. 7, 8. =Rob Roy.= Vol. 9. =The Black Dwarf.= Vols. 10, 11. =Old Mortality.= Vols. 12, 13. =Heart of Midlothian.= Vol. 14. =Bride of Lammermoor.= Vol. 15. =Legend of Montrose.= Vols. 16, 17. =Ivanhoe.= Vols. 18, 19. =The Monastery.= Vols. 20, 21. =The Abbot.= Vols. 22, 23. =Kenilworth.= Vols. 24, 25. =The Pirate.= Vols. 26, 27. =Fortunes of Nigel.= Vols. 28, 29, 30. =Peveril of the Peak.= Vols. 31, 32. =Quentin Durward.= Vols. 33, 34. =St. Ronan’s Well.= Vols. 35, 36. =Redgauntlet.= Vol. 37. =The Betrothed.= Vol. 38. =The Talisman.= Vols. 39, 40. =Woodstock.= Vol. 41. =Highland Widow, etc.= Vols. 42, 43. =Fair Maid of Perth.= Vols. 44, 45. =Anne of Geierstein.= Vols. 46, 47. =Count Robert of Paris.= =Castle Dangerous.= Vol. 48. =The Surgeon’s Daughter.= =Glossary.=

Typographical errors corrected by the etext transcriber: natually desire knowledge=> naturally desire knowledge {pg 19}

“ber Üdie Entstehung des Rechtsgefühls.”=> “Über die Entstehung des Rechtsgefühls.” {pg 43}

is is obvious that Zeus=> it is obvious that Zeus {pg 106}