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Published weekly. Price, $1,50 a year, or six ceuts single copy. 
 
 PS 1642 
 .R4 S3 
 Copy 1 
 
 UNITY PULPIT, 
 
 BOSTON. 
 
 SERMONS OF M. J. SAVAGE. 
 
 Vol. 3. MAY 12, 1882. No. 35. 
 
 RALPH WALDO EMERSON: 
 
 THE PREACHER, AND WHAT HE PREACHED. 
 
 BOSTON: 
 GEORGE H. ELLIS, 141 FRANKLIN STREET. 
 
 1882. 
 
 Entered at the Post-office, Boston, Mass., as second-class mail matter. 
 
NOW READY. 
 
 BELIEFS ABOUT MAN. 
 
 CONTENTS. 
 
 I. Preface. 
 
 II. Sonnets : 
 
 The " Old Gospel." 
 The New Gospel. 
 
 III. What is Man.? 
 
 IV. Thh; Origin of Man. 
 
 V. The Problem of Sin and Salvation. 
 
 VI. Is Man Free? 
 
 VII. The Motive Forces of Human Life. 
 
 VIII. The Law of Progress. 
 
 IX. The Earthly Outlook. 
 
 X. Is Death the End.? 
 
 This book is uniform in style and binding with "Belief in Ciod," 
 to which it is in subject and ti*eatment a companion volume. 
 
 Price Sl.OO, including postage. 
 
 GEO. H. ELLIS, Publisher, 
 
 1 41 J Franklin Street, 
 
 Boston. 
 
\o^'^ 
 
 
 RALPH WALDO EMERSON : 
 
 THE PREACHER, AND WHAT HE PREACHED. 
 
 *' The voice of one crying in the wilderness, Prepare ye the way of 
 the Lord. Make his paths straight." — Matt, iii., 3. 
 
 In the siDirit of Emerson, in the circumstances of his life 
 and labors, in the methods and the results of his work, there 
 is much to make us think of that grand old prophet whose 
 raiment was of camel's hair bound about him with a leathern 
 girdle, whose meat was locusts and wild honey, and who 
 lived only that he might speak his message. At first, he was 
 only a lone voice. And, in the opening of his career, how 
 unlike was his reception to that of Longfellow, his life-long 
 friend, and who has just preceded him into the opening 
 heavens ! Longfellow spoke, and the world stood still and 
 listened. Emerson issues his first book, — a book that was 
 the first-fruits of a genius that ranks him among the great 
 thinkers of all time; and only after twelve years are five 
 hundred copies sold. But his was a new voice crying in a 
 wilderness. It was a lark-song cleaving the sky of a new 
 morning while the world was asleep. But such a voice is 
 sure to find good listening, though small ; and, while it keeps 
 to its wilderness, it is sure to compel "Jerusalem and all 
 Judea and all the country round about Jordan " to come out 
 to hear at last. John the Baptist declared nothing final. 
 He was not " he who should come " ; but he pointed to 
 son;iething toward which he led the way. So Emerson enun- 
 ciated no final system; but he roused the world to listen. 
 
he broke down its conventionalisms, and prepared it for the 
 incoming of new and higher truths. 
 
 He was essentially a prophet in his spirit, and the work 
 he wrought was essentially a prophet's work. After a brief 
 trial of "the world," he found that it could not, in the ordi- 
 nary sense of the word, be the field for his life-work. It 
 was not ready for his message. So he must retire to his 
 wilderness, and make the world come round to him. This 
 spirit comes out finely in his now famous little poem, " Good 
 Bye " : — 
 
 " Good-bye, proud world, I'm going home : 
 Thou art not my friend, and I'm not thine. 
 Long through thy weary crowds I roam ; 
 A river-ark on the ocean brine, 
 Long I've been tossed like the driven foam ; 
 But now, proud world, I'm going home. 
 
 " Good-bye to Flattery's fawning face ; 
 To Grandeur with his wise grimace ; 
 To upstart wealtli's averted eye ; 
 To supple Office, low and high ; 
 To crowded halls, to court and street ; 
 To frozen hearts and hasting feet; 
 To those who go and those who come : 
 Good-bye, proud world, I'm going home. 
 
 " I'm going to my own hearthstone, 
 Bosomed in yon green hills alone, — 
 A secret nook in a pleasant land, 
 Whose groves the frolic fairies planned; 
 Where arches green, the livelong day. 
 Echo the blackbird's roundelay, 
 And vulgar feet have never trod ; 
 A spot that is sacred to thought and God. 
 
 " Oh, when I am safe in my sylvan home, 
 I tread on the pride of Greece and Rome ; 
 And when I am stretched beneath the pines, 
 Where the evening star so holy shines, 
 I laugh at the lore and the pride of man. 
 At the sophists' schools and the learned clan ; 
 For what are they all, in their high conceit. 
 When man in the bush with God may meet ? " 
 
5 
 
 It matters not that this poem did not coincide exactly in 
 point of time witli his withdrawal from public life : it ex- 
 presses perfectly the heart of the man which led to that 
 withdrawal. As the old prophets felt that they were "led 
 by the spirit into the wilderness," there to commune with 
 God and their own hearts, there to escape the distractions 
 that drown the " still, small voice " that was to whisper to 
 them the "burden" of their utterance, so precisely did 
 Emerson. Back to Nature, was his cry. God is buried and 
 lost under the mass of rituals and conventionalisms. But 
 he is alive now, and speaking now, if we will only hush our 
 own noise so that we can hear him; and to "him who hath 
 an ear " he will speak now as really as ever he spoke in the 
 
 past. 
 
 " Out of the heart of nature rolled 
 The burdens of the Bible old." 
 
 And " out of the heart of nature " to-day will come equally 
 sacred whispers, if only there are consecrated men to listen 
 and obey. 
 
 Thus was Emerson a prophet, and thus he believed he 
 had a mission to speak for the eternal truth. And, to-day, 
 thousands of grateful men and women on two continents 
 have accepted his credentials and gladly listened to his 
 w^ords. 
 
 Of so rich and fruitful a life, little can be said in a morn- 
 ing hour. It is only the selection of a few specimen nuggets 
 to show the quality of a gold mine. It must be only hint 
 and suggestion, with not even an attempt at fulness of treat- 
 ment. 
 
 Of his external life, it is only little that needs to be told. 
 It is full of no exciting incidents or adventures for a biog- 
 rapher to relate. Like a tree, its principal events are rings 
 of growth, the branches and leaves it put forth, and the fruit 
 it bore. Born May 25, 1803, he came of a long line of Puri- 
 tan ministers. Though it is a noteworthy fact that all these 
 ministers, in their day, stood in the front rank of the best, 
 thought of their time. So that, while he inherited all the re- 
 
fined essence of their Puritanism, he was still true to their 
 tendency in leaping far to the front in the leadership of all 
 new thought. 
 
 His father died when he was a little boy, leaving his 
 mother with her five sons in, not that squalid poverty that 
 makes the dregs of cities, but that other poverty so common 
 in the early days of our country, whose discipline trained so 
 many noble men to hardy independence, while it toughened 
 their mental and moral fibre into the stuff that wins the 
 higher victories of life. He was too poor to permit himself 
 the luxury of paying a few cents of his mother's hard-earned 
 money to the Circulating Library for a novel he began, but 
 could not finish ; and yet the thirst for education was des- 
 tined to find fountains of supply. He fought and conquered 
 as other poor boys have done. College, teaching, verses, es- 
 says, failures, prizes, but on and up through all, — he trod 
 the 'common path of New England youth who feel that a 
 noble life is worth the making. 
 
 In March, 1829, he became the minister of the Second 
 Church, Boston, but held the position less than three years. 
 The immediate cause of his resignation was his unwillingness 
 to conduct the usual " communion service." But this un- 
 willingness was only a local symptom of a wide divergence 
 on his part from the popular ideal of the Church and its meth- 
 ods. He was arrowing more and more ideal in his concep- 
 tions of religion and life, and ecclesiastical routine and for- 
 malism of all kinds were getting increasingly distasteful to 
 him. 
 
 Henceforth, the pulpit sees him but rarely. He visits Eng- 
 land, lectures, becomes familiar in its noblest homes, and is 
 on terms of personal intimacy with its best thinkers. He 
 meditates and writes in Concord, advertises a course of lect- 
 ures in Boston, waits until enough tickets are sold to pay 
 hall rent, and then delivers his message ; then back to Con- 
 cord to think and write once more. At first, his hearers are 
 few. Some listen, and think he "has a devil and is mad " ; 
 and others think him little less than a new revelation. 
 
7 
 
 James Freeman Clarke, who knew him well at this time, says 
 of him : " The majority of the sensible, practical commmiity 
 regarded him as mystical, as crazy, as a fool, as one who did 
 not himself know what he meant. A small but determined 
 minority, chiefly composed of 3^oung men and women, ad- 
 mired him and believed in him, took him for their guide, 
 teacher, and master." When a man makes an impression 
 like that, it is clear that he is saying soi7iething. It is only the 
 old truth. The majority gets settled down comfortably, and 
 wants the world to stay right there forever. Some new, 
 young leader comes along and blows a trumpet call for a 
 "forward march," and only gets cursed as a disturber for his 
 pay. And the saddest of it is that the very ones that lead a 
 new march will be just the ones to sit down by and by, and 
 curse the new visionary who prophesies of another " prom- 
 ised land" still farther ahead. The radicals of Emerson's 
 youth are the conservatives of to-day, — not because they 
 have gone back any, but because they are tired and want to 
 stay where they are. 
 
 Emerson was now the new radical, disturber, revolutionary. 
 Even the Unitarians were afraid of him. But he went 
 quietly on his way. Half a century has gone by since he 
 left the pulpit, and now all pulpits are ready to do him 
 honor. He has made Concord a name of which every Amer- 
 ican is proud. He has made it a place of pilgrimage for 
 those beyond the sea. Such is the winning power of brain 
 and character combined ! 
 
 Of his character, I need say little ; for there were no 
 "outs " about it, nothing that calls for excuse or explanation. 
 He was all " that may become a man," — just, gentle, loving, 
 a warm friend, a typical citizen, patient of opposition, able 
 to wait, trusting in the truth. A characteristic anecdote wall 
 illustrate his attitude of mind toward those who opposed him. 
 In a certain town where he lectured, the minister prayed, 
 not only for, but at him, and in a somewhat violent and per- 
 sonal way. The only notice that Emerson took of it was 
 quietly to remark, " He seems to be a very earnest, sincere 
 sort of man." 
 
8 
 
 He left the pulpit, as I have said, when he was a young 
 man. But, in the truest and noblest sense of that word, he 
 never ceased to preach. Lecture, essay, poem, — whatever 
 else or more they were, they were always sermons. " Did 
 you ever hear me preach ? " said Coleridge to a witty friend. 
 "I never heard you do anything else," was the reply. And 
 so we may say of Emerson ; and yet we must say it with no 
 tone or touch of sarcasm, for his preaching was always of 
 the kind that the wisest were the gladdest to hear. He was 
 no disciple of that school which teaches that art must have 
 no moral meaning. All nature to him was alive with God : 
 the essence of God was morality ; and so, to his mind, who- 
 ever stood face to face with a bit of nature's life or beauty 
 stood face to face with God and the moral law. Thus, all his 
 poems — rare glimpses and insights into unconventional nat- 
 ure — are only exquisite little sermons. The " Snow-storm," 
 the "Humble Bee," the "-Rhodora," all preach. I need not 
 stay to name them. What is true of one is true of all. 
 Neither can I stay to point out their lessons. You must 
 read them for yourselves. 
 
 But now, that you may know what kind of a preacher he 
 was, I must outline his method and try to give you his stand- 
 point. You are familiar with the fact that he is known as a 
 Trans cendejitalist. This is a term in common newspaper and 
 magazine use ; and yet I dare to say that the number of 
 people, even in Boston, who could give a clear definition of 
 it, is comparatively small. Let me see if I can make the 
 name understood. 
 
 The two gj'eat questions of thoughtful men are What can 
 I know ? and How can I know ? And the answer to the what 
 depends largely upon the answer to- the how. Does God 
 exist, and can we know him ? Is nature a material barrier 
 between the soul and God, that must be broken through by 
 means of a supernatural and miraculous revelation t Does 
 the soul reach God only through sacraments and mediators t 
 Or is nature only the garment and manifestation of God? 
 And can the soul of man come into immediate and personal 
 
contact with the infinite life ? Can we know only what can 
 be reasoned out and proved ? Or does the soul have a vision, 
 direct and clear, of spiritual realities ? These are some of 
 the questions that have always been in the air. Locke and 
 his school in England had said : " The soul of man at birth 
 is only a blank sheet of paper. And we can know only what 
 experience teaches us through the use of our senses." The 
 Transcendentalist was one who denied this, and declared that 
 man was possessed of spiritual faculties that transcend or 
 reach beyond and above the senses and the logical under- 
 standing. He has spiritual eyes with which he can see re- 
 ligious and moral truths directly, without reasoning out or 
 proving them. This, then, in a word, was what Emerson be- 
 lieved. God was to him the only great and eternal reality. 
 Nature was but a phenomenal, passing, shadow-like manifes- 
 tation of him. If man would only get out of the noise and 
 strife, ^nd listen, he might hear God speak in the silence 
 of his own soul. If he would only make his mind clear 
 and tranquil, like the unruffled surface of a pool, he might 
 see the spiritual stars of truth reflected in the deeps of his 
 own meditation, as the night stars show bright and clear in a 
 lake. 
 
 I believe that the modern scientific method has discovered 
 a deeper truth than that of either the sensational or tran- 
 scendental school, and that both Locke and Emerson were 
 partly right and partly wrong. But we cannot stop for that 
 to-day. We are concerned only with the attitude that the 
 beliefs of Emerson placed him in toward the prevailing 
 forms of religious life. Religion for a long time had been 
 a thing chiefly of creeds, sacraments, rituals, and formal 
 books of evidences. The world was a mechanical, godless 
 mechanism. To find God, men must go to work and prove 
 that, hundreds of years before, he made a miraculous breach 
 in the natural order, came in for a while in the person of 
 Jesus, established a Church, a priesthood and sacraments 
 to represent him, and then went away again, leaving the 
 world as godless as ever, except for the divine institution 
 
called the Church. In such a system as this, priest and 
 service and Bible and sacrament were everything. What- 
 ever undermined them threatened all that men called relig- 
 ion, and seemed a destruction of all hopes for the future. 
 
 No wonder, then, that Transcendentalism was looked upon 
 with horror. It said, God is /;/ nature and /;/ man. He is 
 working and speaking all about us to-day. We can meet 
 him and talk with him, face to face, in all the life of the 
 world about us. We need no mediator. Your sacraments 
 and rituals are only an incumbrance. Busying ourselves 
 with them is caring for aqueducts and reservoirs that have 
 gone dry, while we overlook living fountains flowing all 
 about us. It made the Bible only a record of something 
 God said in other ages to other men, but no more sacred 
 than what he is saying to those who can hear him to-day. 
 To believers in the old theories, this was radical and revolu- 
 tionary in the extreme. And in those days the Unitarians 
 were as dependent on texts and miracles as were the Ortho- 
 dox. They only gave the texts another meaning, and used 
 the miracles as corner-stones for other structures. 
 
 A voice like this, then, must be " a voice crying in the 
 wilderness." It could find no home in a church until it 
 built one for itself. To discover the special doctrinal out- 
 come of it, let us now see what is the creed that Emerson 
 himself came ultimately to hold. 
 
 He was called both atheist and pantheist, but in reality he 
 was neither. No man ever believed more in God than did 
 he. In one sense, you might say of him that he believed in 
 nothing else, or call him, as they did Spinoza, the " God-in- 
 toxicated man." God to him was the unity, and the life of 
 all things, the one substance underlying all. God was the 
 eternal spirit ; and matter, all the worlds, all forms of life, 
 were only manifestations of his infinite life. But he was not, 
 in the ordinary sense of the word, personal. He had no 
 shape, and lived in no place. The laws of the universe and 
 of man were his living presence, and reverent obedience 
 was the only worship. God as the living and perfect order 
 
II 
 
 of the world became so real to him that he came to look 
 upon prayer as questionable piety, if not an impertinence, — 
 prayer, that is, in the sense of expecting to persuade God to 
 do things that otherwise he would not. 
 
 Each man he came to look upon as a part of the infinite 
 life, a child of God's substance as well as love, as one who 
 could come into immediate communion with him without 
 sacrifice or mediator. 
 
 He looked upon Jesus as a great prophet, a heroic soul, 
 but thought his power and influence in the world had been 
 sadly degraded by man's worship of him. 
 
 He found no place for miracle, and could but think that 
 we lowered God by looking upon him as a thaumaturgist, 
 who stooped to astonish the world with tricks of power. 
 
 Nature was not degraded or unclean, but the very revela- 
 tion of God shadowed forth in material symbol. 
 
 The only thing worth caring about or living for is the 
 right. All things else are accidents or illusions. He who 
 learns the right and lives the right has found the meaning of 
 life, and has gained all that is worth attaining ; for he has 
 found God, and God is the all. 
 
 His belief in immortality is bound up inevitably with all 
 his other beliefs. Since God is the reality, the eternal sub- 
 stance, and since the soul is of God and for God, man must 
 be a sharer of the eternal being. What he would assert 
 as evidence is briefly and beautifully expressed in his 
 "Threnody," verses written in memory of his own son 
 Waldo :— 
 
 " What is excellent, 
 As God lives, is permanent ; 
 Hearts are dust, hearts' loves remain ; 
 Heart's love will meet thee again." 
 
 God, virtue, immortality, man a child of God by natural 
 right, and capable of direct and constant communion with 
 him, virtue man's only good, and human destiny bound up 
 with the divine, — these were his great, cardinal, religious 
 
12 
 
 beliefs. Grand they seem, as thus stated. And richer would 
 the world feel could they all be demonstrated as real. 
 
 But, when he first announced them, they were looked upon 
 as simply revolutionary. And indeed they were so. The 
 Church, as then organized, must fight them or die. Thus it 
 was only natural that the new prophet should be only " a 
 voice crying in the wilderness." 
 
 But time works curious changes. Scientific thought has 
 made such rapid progress that the Church itself is fain to 
 rush to the arms of its aforetime enemy, and ask to be de- 
 fended against a more dreaded foe. When men get to ask- 
 ing if there is any God at all, if there is such a thing as an 
 immortal life, then, for a time at least, questions of ritual 
 are forgotten. And, since Emerson is a tremendous believer 
 in the spiritual as against all materialistic systems, even 
 Orthodoxy is glad to use him as a champion. The once 
 famous " Monday Lectureship " tried to patronize him, and 
 use him as a weapon against Darwin. Mr. Cook even tried 
 to claim him as a Christian. But an authoritative letter from 
 his own son rebuked and silenced the impertinence. 
 
 The Church has always tried, after their death, to claim 
 the great names it could not win while their owners were 
 alive. It has invented stories of death-bed penitence and 
 recantation, as in the cases of Voltaire and Paine. Recently, 
 concerning Littre, the great Frenchman, and Lanza, the 
 Italian statesman, the same thing has been tried. It is 
 curious to see what a typical man Longfellow is made out 
 to have been by all the orthodox papers, though he was 
 orthodox in no single point of his belief. And Darwin is 
 hardly dead before we are gravely informed that his sys- 
 tem, which the Church has been vilifying for twenty years, 
 is perfectly consistent with the Evangelical faith. And 
 now Emerson, rejecting a belief in a personal God, — 
 in the ordinary sense of that word, — in prayer, in Christ, in 
 sacraments, in ecclesiastical salvation of every kind, — who 
 will dare say the heavens have not received him? His 
 
13 
 
 spirit, methods, doctrines, are in 'half the churches, and his 
 books in all the best ministerial libraries of the land. 
 
 Even at that time there was now and then some one bold 
 enough to demand that the conditions of salvation should 
 be made broad enough to let in a man like him. Old 
 Father Taylor, the Methodist preacher to the sailors, was 
 a personal friend. And, when some one raised the question 
 as to whether Emerson could be saved, he exclaimed, " If 
 he does go to hell, then the climate will change, and emigra- 
 tion will set that way." This is only a grand, brave way of 
 saying that free and common-sense men have no use for a 
 religion that can afford to damn such characters as he. 
 Where such as he goes, free men will find their heaven. 
 And yet no orthodox church in Christendom but must logi- 
 cally send him below. 
 
 The simple fact is here — and we proudly claim it 
 to-day — that Emerson has lived a life as noble as any 
 America has seen. He has wrought a work of service for 
 his fellow-men that the gratitude of the ages will not forget. 
 And he has done it all as an utter free-thinker and ration- 
 alist. He has shown that a fervent piety, a reverent worship, 
 a firm friendship, a pure fatherhood, a typical citizenship, a 
 finished manhood, are all compatible with utter freedom 
 from superstition, and with no help from supernatural 
 schemes of salvation. And now, when, after ages of spirit- 
 ual oppression, the world is struggling out into freedom and 
 light, this alone were enough to entitle him to our lasting 
 gratitude. But, beyond this, he has left us a rich legacy of 
 noble thought in noble English ; and a body of poetry fresh 
 as a meadow and breezy as the seashore, that smacks of 
 woods and wild-flowers and common country life, — that life 
 of which we never grow weary. 
 
 He was no system-maker, and he has left no method that 
 others can take and use after him. His method — if such it 
 can be called — was like Ulysses' bow : no one but the owner 
 can bend it. His great service to this age, as it will be to 
 after times, is as a creator of life. He came, like the sun in 
 
14 
 
 spring, breaking up the icy bondage of old forms, and turn- 
 ing all to fluent, growing life. To be in his presence is like 
 being under the shadow of the mountains or listening to the 
 shout of the inspiring sea. You can hardly put into words 
 the lessons they teach. But you go away refreshed, stimu- 
 lated, and quickened to an ever larger life. 
 
 Beside the ocean, wandering on the shore, 
 
 I seek no measure of the mystic sea ; 
 
 Beneath the solemn stars that speak to me, 
 I may not care to reason out their lore ; 
 Among the mountains, whose bright summits o'er 
 
 The flush of morning brightens, there may be 
 
 Only a sense of might and mystery. 
 And yet a thrill of infinite life they pour 
 Through all my being, and uplift me high 
 
 Above my little self and weary days. 
 So in thy presence, Emerson, I hear 
 A sea-voice sounding 'neath a boundless sky, 
 
 While mountainous thoughts tower o'er life's common ways, 
 And in thy sky the stars of truth appear. 
 
 Boston, May s, 1882. 
 
UNITY PULPIT FOR 1881-82. 
 
 The Third Series of Unity Pulpit will comprise about forty 
 sermons, beginning with Mr. Savage's opening discourse of Sep- 
 tember II. Each sermon will be mailed to subscribers on the 
 Friday or Saturday following its delivery. 
 
 Subscription price for the series $1.50. Single copies, six cents, 
 or five for twenty-five cents. 
 
 All orders should be addressed to 
 
 GEO. H. ELLIS, Publisher. 
 141 Franklin Street, Boston. 
 
 1. A NEW CHURCH IN A NEW UNIVERSE. 
 
 2. EMOTION IN RELIGION. [Out of Print.) 
 
 3. OUR DEAD PRESIDENT. {Out of Print.) 
 
 4. THE KEYS OP THE KINGDOM OF HEAVEN. 
 
 {Ont of Print.) 
 
 5. CONSECRATION. [Out of Print.) 
 
 6. WHAT IS MAN.? [Out of Print.) 
 
 7. THE ORIGIN OF MAN. 
 
 8. THE PROBLEM OF SIN AND SALVATION 
 
 9. IS MAN FREE.? 
 
 10. THE MOTIVE FORCES OF HUMAN LIFE. 
 
 11. THE LAW OF PROGRESS. 
 
 12. THE EARTHLY OUTLOOK. 
 
 13. IS DEATH THE END? [Out of Print.) 
 
 14. SERMON OF REV. H. B. CARPENTER. 
 
 15. O. B. FROTHINGHAM AND HIS SUPPOSED 
 
 CHANGE OF BASE. 
 
 16. THE CHRISTMAS JOY. 
 
 17. FACING THE UNKNOWN. 
 
 18. THE EARNING, OWNING, AND USE OF MONEY. 
 
 19. MYSTERY AND REVELATION. (By Rev. S. J. Bar- 
 
 rows.) [Out of Print.) 
 
 20. RELIGION: ITS CHANGING FORMS AND ITS 
 
 ETERNAL ESSENCE. 
 
 21. THOMAS PAINE: SOME LESSONS FROM HIS 
 
 LIFE. [Out of Print.) 
 
 22. EVOLUTION AND THEISM. 
 
 23. GOODNESS AND SORROW. 
 
 24. IS "THE GOSPEL" GOOD NEWS.? 
 
 25. THE MODERN SPHINX. 
 
 26. THE CHIEF END OF MAN. 
 
 27. WHAT IS BUSINESS FOR.? 
 
 28. WHAT ARE BRAINS FOR.? 
 
 29. THE PERSECUTION OF THE JEWS. 
 
 30. THE RELIGION OF LONGFELLOW'S POEMS. 
 
 31. THE MORAL EFFECT OF BELIEF IN A FUTURE 
 
 LIFE. 
 
 32. WHAT IS EDUCATION FOR.? 
 -^■i. THEOLOGICAL FICTION. 
 
 34. DARWIN. 
 
 35. RALPH WALDO EMERSON. 
 
LIBRftRY OF CONGRESS 
 
 MR. SAVAGES 
 
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 receipt of the price. 
 
 for sale by 
 
 G-EO- 'SL. EI-iXjIS, 
 141 Franklin Street. . Boston, Mass. 
 
Holling< 
 pH 
 
HoUinger Corp. 
 pH 8.5