What I shall say is largely personal and you must not look upon me as representing anybody or anything. I may even fail to agree with some of the instruction that you have received in this interesting and valuable course. But I do speak, of course, as one who loves our church and as a loyal and I hope a thoughtful layman.

First, what is belief? We surely give the word a wide range of values. A man says that he believes in his own existence, which the philosopher Descartes said was the most sure thing in the world—"Cogito, ergo sum." He also says that he believes it will rain to-morrow. What can there be in common between these two acts of faith? Between a certainty and a fifty per cent chance, or less? This—that a man is always willing to act on his beliefs; if not, they are not beliefs within the meaning of this address. If you believe it will rain, you take an umbrella. Your doing so is quite independent of the grounds for your belief. There may really be very little chance of its raining; but it is your belief that causes your action, no matter whether it is justified or not. You could not act more decisively if you were acting on the certainty of your own existence. It is this willingness to act that unifies our beliefs—that gives them value. If I heard a man declare his belief that a fierce wild animal was on his track, and if I then saw him calmly lie down and go to sleep on the trail, I should know that he was either insane or a liar.

I have intimated above that belief may or may not be based on mathematical certainty. Fill up a basket with black and white pebbles and then draw out one. Let us create a situation that shall make it imperative for a person to declare whether a black or a white pebble will be drawn. For instance, suppose the event to be controlled by an oriental despot who has given orders to strike off the man's head if he announces the wrong color. Of course, if he has seen that only white pebbles went into the basket he says boldly "White." That is certainty. But suppose he saw one black pebble in the mass. Does he any the less say "White"? That one black pebble represents a tiny doubt; does it affect the direction of his enforced action? Suppose there were two black pebbles; or a handful. Suppose nearly half the pebbles were black? Would that make the slightest difference about what he would do? If you judge a man's belief by what he does, as I think you should do, that belief may admit of a good deal of doubt before it is nullified. Are your beliefs all based on mathematical certainties? I hope not; for then they must be few indeed.

That many of our fellow men have a wrong conception of belief is a very sad fact. The idea that it must be based on a mathematical demonstration of certainty, or even that it must be free from doubt is surely not Christian. Our prayers and our hymns are full of the contrary. We are beset not only by "fightings" but by "fears"—"within; without;" by "many a conflict, many a doubt"; we pray to be delivered from this same doubt. The whole body of Christian doctrine is permeated with the idea that the true believer is likely to be beset by doubts of all kinds, and that it is his duty, despite all this, to believe.

And yet there are many who will not call themselves Christians so long as they can not construct a rigid demonstration of every Christian doctrine. There are many thoughtful men who call themselves Agnostics just because they can not be mathematically sure of religious truth. Some of these men are better Christians than many that are so named. That they hold aloof from Christian fellowship is due to their mistaken notion of the nature of belief. The more is the pity. Now let us go back for a moment to our basket of pebbles. We have seen that the action of the guesser is based to some extent on his knowledge of the contents of the basket. In other words, he has grounds for the belief by which his act is conditioned. Persons may act without grounds; it may be necessary for them so to do. Even in this case there may be a sort of blind substitute for belief. A man, pursued by a bear, comes to a fork in the road. He knows nothing about either branch; one may lead to safety and one to a jungle. But he has to choose, and choose at once; and his choice represents his bid for safety. There is plenty of action of this sort in the world; if we would avoid the necessity for it we must do a little preliminary investigation; and if we can not find definitely where the roads lead, we may at least hit upon some idea of which is the safest.

But with all our investigation we shall find that we must rely in the end on our trust in some person; either ourselves or someone else. Even the certainty of the mathematical formula depends on our confidence in the sanity of our own mental processes. The man who sees the basket filled with white pebbles must trust the accuracy of his eyesight. If he relies for his information on what someone else told him, he must trust not only that other's eyesight, but his memory, his veracity, his friendliness. And yet one may be far safer in trusting another than in relying on his own unaided powers. Securus judicat orbis terrarum, says the old Latin. "The world's judgment is safe." We have learned to modify this, for we have seen world judgments that are manifestly incorrect. The world thought the earth was flat. It thought there were witches, and it burned them. Here individuals simply followed one another like sheep; and all, like sheep, went astray. But where there is a real, independent judgment on the part of each member of a group, and all agree, that is better proof of its correctness than most individual investigations could furnish. My watch, of the best make and carefully regulated, indicates five o'clock, but if I meet five friends, each of whom tells me, independently, that it is six, I conclude that my watch is wrong. There was never a more careful scientific investigation than that by which a French physicist thought he had established the existence of what he called the "N ray"—examined its properties and measured its constants. He read paper after paper before learned bodies as his research progressed. He challenged the interest of his brother scientists on three continents. And yet he was entirely wrong: there never was any "N ray." The man had deceived himself. The failure of hundreds to see as he did weighed more than his positive testimony that he saw what he thought he saw. Here as elsewhere our view of what may be the truth is based on trust. If you trust the French physicist, you will still believe in the "N ray." Creeds we are told, are outworn, and yet we are confronted, from birth to death, with situations that imperiously require action of some sort. Every act that responds must be based on belief of some kind. Creeds are only expressions of belief. The kind of Creed that is outworn (and this is doubtless what intelligent persons mean when they make this statement) is the parrot creed, the form of words without meaning, the statement of belief without any grounds behind it or any action in front of it. For this the modern churchman has no use.

And if he desires to avoid the parrot creed, he must surely inform himself regarding the meaning of its articles and the grounds on which they are held. More; he must satisfy himself of the particular meaning that they have for him and the personal grounds on which he is to hold them. This is the reason why such a course as that which you complete to-night is necessary and valuable. I have heard instruction of this kind deprecated as likely to bring disturbing elements into the mind. One may doubtless change from belief to skepticism by too much searching. It used to be a standing joke in Yale College, when I was a student there, that a well-known professor reputed to be an Atheist, had been perfectly orthodox until he had heard President Porter's lectures on the "Evidences of Christianity." But seriously, this objection is but another phase of the fallacy at which we have already glanced—that doubts are fatal to belief. I am certain that the professor in question might have examined in detail every one of President Porter's "Evidences," and found them wanting, only to discover clearer and stronger grounds of belief elsewhere—in his mere confidence in others, perhaps. Or he might have turned pragmatist and believed in Christianity because it "worked"—a valid reason in this case doubtless, but not always to be depended on; because the Father of Lies sometimes makes things "work" himself—at least temporarily.

But if examining into the grounds of his belief makes a man honestly give up that belief, then I bid him God-speed. I may weep for him, but I cannot help believing that he stands better with his Maker for being honest with himself than if he had gone on with his parrot belief that meant absolutely nothing. I can not feel that the Aztecs who were baptized by the followers of Cortes were any more believers in Christianity after the ceremony than they were before. It seems to me, however that a Christian, examining faithfully the grounds of his belief, will usually have that belief strengthened, and that a churchman, examining the doctrines of the church will be similarly upheld.

Not that church instruction should be one-sided. The teaching that tends to make us believe that every intelligent man thinks as we do reacts against itself. It is like the unfortunate temperance teaching that represents the liking for wine as always acquired. When the pupil comes to taste wine and finds that he likes it at once, he concludes that the whole body of instruction in the physiology of alcohol is false and acts accordingly. When a boy is taught that there is nothing of value beyond his own church, or nothing of value outside of Christianity, he will think less of his church, and less of Christianity when he finds intelligent, upright, lovable outsiders. I look back with horror on some of the books, piously prepared under the auspices of the S.P.C.K. in London, that I used to take home from Sunday School. In them we were told that a good man outside the church was worse than a bad man in it. If that was not the teaching in the book, it was at least the form in which it took lodgment in my boyish brain. Thank God it never found permanent foothold there. Instead, I hold in my memory the Eastern story of God's rebuke to Abraham when he expelled the Fire Worshipper from his tent. "Could you not bear with him for one hour? Lo! I have borne with him these forty years!"

I have always thought that a knowledge of what our neighbors believe is an excellent balance-wheel to our own beliefs and that our own beliefs, so balanced, will be saner and more restrained. It would be well, I think, if we could have a survey of the world's religions, setting down in parallel columns all the faiths of mankind. If this is too great a task we might begin with a survey of Christianity, set down in the same way. I believe that the results of such a survey might surprise us, showing, as I think it would do, the many fundamentals that we hold in common and the trivial nature of some of the barriers that appear to separate us.

In your course, just completed, you have had such a survey, I doubt not, of the beliefs of our own beloved church. Where her divines have differed, you have had the varying opinions spread before you. You have not been told that the mind of every churchman has always been a replica of the mind of every other churchman. Personally, I feel grateful that this has not been the case. As I say my creed and begin "I believe in God, the Father Almighty," I realize that the aspect of even such a basic belief as this, is the same in no two minds; that it shifts from land to land and from age to age. I know that God, as he is, is past human knowledge and that until we see Him face to face we can not all mean just the same thing when we repeat this article of belief. But I realize also that this is not due to the mutability of the Almighty but to man's variability. The Gods of St. Jerome, of Thomas Carlyle and of William James are different; but that is because these men had different types of minds. Behind their human ideas stands God himself—"the same yesterday, to-day and forever." So we may go through the creed; so we may study, as you have been doing, the beliefs of the church. Everywhere we see the evidences of the working, upon fallible human minds of a dim appreciation of something beyond full human knowledge—

"That one far-off divine event Toward which the Whole Creation moves."

We have a wonderful church, my friends. It is a church to live with; a church to be proud of. Those who miss what we are privileged to enjoy are missing something from the fulness of life. We have not broken with the historic continuity of the Christian faith: there is no chasm, filled with wreckage, between us and the fathers of the church. Above all we have enshrined our beliefs in a marvellous liturgy, which is ever old and ever new, and which had the good fortune to be put into English at a day when the force of expression in our Mother tongue was peculiarly virile, yet peculiarly lovely. I know of nothing in the whole range of English literature that will compare with the collects as contained in our Book of Common Prayer, for beauty, for form, for condensation and for force. They are a string of pearls. And indeed, what I have said of them applies to the whole book. When I see Committees of well-meaning divines trying to tamper with it, I shudder as I might if I witnessed the attempt of a guild of modern sculptors to improve the Venus of Milo by chipping off a bit here and adding something there. Good reasons exist for changes, doubtless; but I feel that we have here a work of art, of divine art; and art is one of God's ways of reaching the human heart. We are proud that we have not discarded it from our church buildings, from our altars, from the music of our choirs. Let us treat tenderly our great book of Common Prayer, like that other great masterpiece of divine literary art, the King James version of the Bible. There are plenty of better translations; there is not one that has the same magic of words to fire the imagination and melt the heart.

These are all trite things to say to churchmen: I have tried, on occasion, to say them to non-churchmen, but they do not seem to respond. There are those who rejoice in their break with historic continuity, who look upon a written form of service with horror. It is well, as I have said, for us to realize that our friends hold these opinions. One can not strengthen his muscles in a tug of war unless some one is pulling the other way. The savor of religion, like that of life itself, is in its contrasts. I thank God that we have them even within our own Communion. We are high-church and low-church and broad-church. We burn incense and we wear Geneva gowns. This diversity is not to be condemned. What is to be deprecated is the feeling among some of us that the diversity should give place to uniformity—to uniformity of their own kind, of course. To me, this would be a calamity. Let us continue to make room in our church for individuality. God never intended men to be pressed down in one mold of sameness. In the last analysis, each of us has his own religious beliefs. The doctrines of our church, or of any church are but a composite portrait of these beliefs. But when one takes such a portrait throughout all lands and in all time, and the features keep true, one can not help regarding them as the divine lineaments.

This is how I would have you regard the beliefs of our church, as you have studied them throughout this course—as our particular composite photograph of the face of God, as He has impressed it on the hearts and minds of each one of us. I commend this view to those who have no reverence for beliefs, particularly when they are formulated as creeds. These persons mean that they have no regard for group beliefs but only for those of the individual. Each has his own beliefs, and he must have confidence in them, for they are the grounds on which he acts, if he is a normal man. Even the faith of an Agnostic is based on a very positive belief. As for me, I feel that the churchman goes one step beyond him: he even doubts Doubt. Said Socrates: "I know nothing except this one thing, that I know nothing. The rest of you are ignorant even of this." Socrates was a great man. If he had been greater still, he might have said something like this: "I freely acknowledge that a mathematical formula can not satisfy all the cases that we discuss. But neither can it be stated mathematically that they are all unknowable. I am not even sure that I know nothing." Surely, under these circumstances, we may give over looking for mathematical demonstrations and believe a few things on our own account—that our children love us—that our eyes do not deceive us; that the soul lives on; that God rules all. We may put our faith in what our own church teaches us, even as a child trusts his father though he can not construct a single syllogism that will increase that trust.

This does not mean that we shall not benefit by examining the articles of our faith; by learning what they are, what they mean and what others have thought of them. The churchman must combine, in his mental habits, all that is best of the Conservative and the Radical. While holding fast that which is good he must keep an open mind toward every change that may serve to bring him nearer to the truth or give him a clearer vision of it.

How we can insure this better than by such an institution as the Church School for Religious Instruction I am sure I do not see. May God guide it and aid it in its work!



INDEX

Abraham, Story of, 335

Action, test of belief, 332

Ade, George, 110, 170; fables in picture plays, 319

Adults and children, compared, 14

Advertisement of ideas, 127

Aldrich, T.B., 322

Alger, Horatio, 16, 174

America, Fluid customs in, 224

"America", hymn, 191

American Academy of Sciences, 57

American ancestry, 179; architecture, 218; art, 217; music, 218; philosophy, 220; religion, 219; thought, tendencies of, 213

American Association for the Advancement of Science, 50

American Library Association, 51

American Library Institute, 52

American readers, 42

Americanization, 17, 73

Americanization of England, 225

Ancestry, American, 179

Anglo-Saxon ancestry, 181

Architecture, American, 218

Archives, family, 184

Army, international, 159

Art, American, 217; effect of, 163

Art, Early forms of, 37

Association, value of, 45

Atoms of energy and action, 122

Attractiveness a selective feature, 26

Austen, Jane, 176

Author, Function of, 67

Authors Club, N.Y., 51

Auto-suggestion in drugs, 233

Aviation, Newcomb's opinion of, 86



Belief, What is?, 339

Bennett, Arnold, 175

Bible, King James Version, 337

Birth of a nation; picture play, 322

Book-stores, disappearance of, 238

Books in selective education, 27

"Book-Taught Bilkins", 89, 98

Book-titles, Possessive case in, 19

Boston tea-party, 183

Branch libraries, Reasons given for using, 11

British Association, 307

Brooklyn Public Library, 4

Brown, Susannah H., who was she? 281

Browsing, 27; uses of, 104

Bryce, James, quoted, 216

Buildings, Monumental, 141

Bulwer-Lytton, E.G.E.L., 86

Burbank, Luther, 24



Cabiria; motion picture play, 319, 322

Captions in motion pictures, 318

Carnegie, Andrew, 77

Carnegie Institution, 85, 306

Cartoonist, Anecdote of, 294

Centre, What is a?, 145

Centralized associations, 58

Certainty and belief, 330

Chaucer, 293

Chautauqua, 265

Chemistry, New drugs from, 232

Chicago Evening Post, quoted, 109

Chicago, Field houses in, 148

Chicago Women's Club, Paper before, 197

Children's editions, 6; rooms, 31

Christian Science and drugs, 233

Christianity, 331

Christmas book shows, 170

Church School of religious instruction, 329

Church, Use of symbols by, 188

Churches of Christ in America, Federation of, 220

Circulation by volumes, 6; publicity value of, 142; tables, 7, 8

Circulation, Publicity, 142

Civil Engineers, Society of, 52

Civil War, Notions of, 180

Classroom libraries, 29

Clergy, Slight influence of, 13

"Close-ups" in motion pictures, 317

Clubs that meet in libraries, 148

Clubwomen's reading, 259

Colloquial speech, 92

Color-photography in motion pictures, 327

Combat, Settlement by, 158

Commercial travellers, 198

Commission government, 216

Constitution, United States, 50, 214; amendment of, 226

Continuum, 116

Cook, Dr. Frederick, 95

Copyright conference, 53

Courses of reading, 268

Court, International, 159

Creeds, Uses of, 333

Crowd-psychology on a ferry, 247



Dante, 46

D'Annunzio, G., 322

Delivery stations in drug stores, 241

Democracy a result, 72; and ancestry, 186; and despotism, 213; conditions of, 209

Department stores, 238

Despotism and democracy, 213

Dickens, pathos of, 175

Disarmament, 161

Discontinuity of the universe, 124

Distribution of books, 67, 129

Distributor, Library as a, 198

Divorce, Freedom of, 217

Don Quixote, Heine on, 173

Drug-addiction, 234

Drugs and the man, 229



Eaton, Walter Pritchard, quoted, 316

Eclecticism in America, 213

Economic advertising, 130

Economic writings of Newcomb, 86

Education, American, 218; in recreation, 100; modern methods of, 63; of the community, 243; of the sexes, 273; post-scholastic, 30; selective, 23, 65; through books, 90

Efficiency in association, 48; What is? 257

Elizabethan drama, 323

Energetics, Theory of, 114

Energy, Atomic theories of, 113

England an elective monarchy. 214; rigid customs in, 224; source consciousness in, 182

Ephemeral, Meaning of, 36

Episcopalians, 220

Eyes, injured by small type, 302



Fairy tales, 75

Falsity in books, 39

Feminist movement, 267

Flag, what it stands for, 187

Fiction, 39; interest in, 137; intoxication by, 40, 100; uses of, 35

Fluids, Mixture of, 118

Force symbolized by flag, 194

Ford, Henry, 237

Freedom, What is? 192



Gallicism in book-titles, 22

Gary system, 246

Genealogy, American, 179

Gibbs, J. Willard, quoted, 118

Good-will, Influence of, 17

Government, Federal, 213

Gravitation, Law of, 83

Gray's Elegy, 111

Greek tragedy, 324

Group-action, 45; on a ferry, 247



Hall, G. Stanley, quoted, 253

Harvard Classics, 109

Heine, Heinrich, quoted, 173

Henry, Joseph, 80

Heredity, and memory, 73; History and, 179

Hertzian waves, 121

Hilgard, Julius, 80

Hill, G.W., 84

Holmes, Mary J., 104

Homer, Methods of, 198

Honesty, Lack of, 32

Huey, Book by, 305

Hunt, Leigh, 109

Huret, Jules, 41



Identity, Meaning of, 114

Impeachment, 214

Indicator, in English libraries, 225

Indifference to books, 133

Information in books, 94

Inspiration from books, 101

Intemperance in reading, 40, 100

Interest, Importance of, 287, 289; Necessity of, 5, 137

International agreements in science, 85

Internationalism, 159

Intoxication by fiction, 40, 100

Ivanhoe, 175



James, William, 138; founder of pragmatism, 221; quoted, 287



Keith, Cleveland, 84

Kent, William, quoted, 229

Kepler, quoted, 177

Kinemacolor process, 327

Kinetic theory, 120

Koopman, H.L., 308



Lagrange, 114

Languages, written and spoken, 90

Large type, Books in, 301

Law, Enforcement of, 158

Le Bon, Gustave, 45

Lee, Gerald Stanley, 77

Legibility of type, 306

Libbey, Laura Jean, 41, 104

Libraries, Economic features of, 67

Library associations. 49; Non-partisanship of, 70, 96, 152; Private basis of, 169

Lindsay, Vachell, 321

Lines, Length of on printed page, 309

Liouville's theorem, 123

Lippmann, Walter, quoted, 216, 228

Literature an art, 165; evaluation of, 95; static and dynamic, 35

Los Angeles Public Library, 96

Lower-case letters. 307

Loyalists, United Empire, 180

Lummis, Chas. F., 96

Lunar theory, 84



Magazines, Support of, 68

Magical remedies, 233

Magnet, Definition of, 87

Make-up in motion pictures, 317

Malemployment, 229

Maxwell Jas. Clerk, 115

Mayflower, The, 183

Medical Record, Strasburg, 305

Meetings in libraries, 147

Memory, Latent, 74

Meredith, Geo., 110

Mexican commission, 194

Military associations, 48

Mill, John Stuart, 243, 244

Mind, Male and female types, 272

Moderation, Lack of in America, 235

Mohammedanism, 219

Molecular theory, 115

Moon's motion, 84

Morals, Eclecticism in, 216

Morgan, J.P., 169

Motives of library users, 11

Moving pictures, 313

Municipal ownership and operation, 154

Music, American, 218

N-ray, 333

Narrative, earliest literary form, 37

National Academy of Fine Arts, 57

National Academy of Science, 52

National Education Association, 50; Address before, 145

Nautical Almanac, 80

New country, What is? 182

New England Society, 179

New York, Free Circulating Library, 19

New York, Library support in, 200; West side readers, 42

New York Public Library, 11, 30, 220

Newcomb, Simon, Sketch of, 79

Newspapers, 36

Newton, Isaac, 83

Non-partisanship of library, 250

Norris, Frank, 322



Omar Khayyam, 108

Open shelves, 104; Origin of, 225

Optic, Oliver, 174

Ostwald, Wilhelm, 114



Pacifism, 157

Pageant of St. Louis, 188

Pantomime in the motion picture, 320

Papers, Ready-made, for clubs, 270; scientific, 275

Pater, Walter, 168

Paulist fathers, 220

Pauperization, intellectual, 68

Pendleton, A.M., quoted, 140

Perry, Bliss, quoted, 211

Pharmacy, School of, address to, 229

Philadelphia Free Library, Address at, 67

Philosophy, an interesting subject, 133, 138; in America, 220

Phonograph, Uses of, 94

Physics made interesting, 138

Pickford, Mary, 247, 317

Planck, Max, 113, 120

Planets, Orbits of, 83

Players' Club, N.Y., 51

Pocahontas, 183

Poincare, Henri, 113, 120

"Poison labels" for books, 96

Porter, Noah, 334

Posse, International, 159

Possessive case, Use of, 19

Pragmatism in America, 221

Prayer Book as literature, 337

Prescott, William H., 95

Press, Slight influence of, 13

Pride, Personal and group, 185

Princeton University, 219

Printing Art, magazine, 308

Programitis, club disease, 286

Programmes, Club, 268, 280, 295

Public as library owners, 205

Public Library, 169; eclecticism of, 221; people's share in, 197

Publicity, Library, 140

Publisher, Function of, 67

Puritanism, 219



Quanta, 121; hypothesis of, 113



Race-record, Library as a, 74

Radio-activity, 231

Rayleigh's Law, 120

Readers, Do they read? 3

Reading, mechanism of, 91; skill in, 135

Realism in education, 246; in motion pictures, 314

Recall, earliest form of, 213

Records, varieties of, 94

Recreation through books, 99

Religion in America, 219

Renewal, Preservation by, 97

Repetition a test of art, 166

Reprinting, Use of, 98

Re-reading, Art of, 163

Residual personality, 290

Resonators, 121

Revolution, American, notions of, 180; versus evolution, 279

Revue Scientifique, 113

Roethlin, Barbara E., 306

Roman Catholic Church, 220

Roman viewpoint in history, 181

Rome, decadence of, 227

Rousiers, Paul de., quoted, 55, 56, 57



St. Louis Academy of Science, paper before, 113

St. Louis, library tax in, 200

St. Louis Public Library, 140, 254, 302; meetings in, 150

Sampling books, 110

Scenery in motion pictures, 317; in Elizabethan drama, 323; made of motion pictures, 327

School libraries, 29

School, Non-partisanship of, 70; Community use of, 155

Schoolmen of N.Y., Paper before, 23

Scientific societies, 52

"See America First" movement, 191

Selection In nature, 23; mechanical, 47

Selective education, 65

Sex in library use, 15

Sexes, differences of, 272

Shakespeare, 178; changes in, 293; rank of, 168; unavailable for stage, 323

Shaw, Edw. R., 304

Social Centre movement, 145

Society for Psychical Research, 82

Society of Illuminating Engineers, 57

Socrates, quoted, 338

Sorolla, 164

Southern views of Civil War, 180

Spelling reform, 93

Staginess of the theatre, 315

Standard Dictionary, 87

Standards in literature, 36

Statistics of reading, actual, 4

Story-telling, 37; extraordinary, 282

Structure of energy, 118

Superficiality, meaning of, 105; 269

Swift, Dean, 208

Symbols, Use of, 188



Taste, literary, 171; origin of, 4

Tax, library, 200

Teacher, influence of, 13, 243

Text-books, Defects of, 270

Therapeutics, Changes in, 230

Tocqueville, de., quoted, 56

Toronto, University of, 220

Trade-literature, 98

Tradition, Uses of, 93

Travel, Foreign, in United States, 41

Trollope, Anthony, 176

Tutorial system, 219

Tyndall, John, 138

Type sizes, Standardization of, 304



Un-American, what is? 226

Unfitness, Elimination of, 24

Union, symbolized by flag, 189

Unity of place on the stage, 324

Universal City, 317



Value, Structure of, 119

Van Dyke, Henry, quoted, 193

Verne, Jules, 86

Violence, systematization of, 157

Vision, Conservation of, 305

Volumes, Statistics by, 4



Walton, Isaac, 165

War, European, 209, 249; status of, 158

Wesley, John, 46

West, source-consciousness of, 182

White, Gilbert, 165

Wien, Wilhelm, 122

Women's Clubs, 210; reading of, 259

Woodbury, George E., quoted, 219

THE END