Later on he notices that Arnold's dissection of Butler is incomplete: 'he does not notice the inconsistency of Butler with himself in the Analogy.'

'Arg. 1. There is a great deal of injustice in this world; .. there will be a great deal of injustice in another: Analogy. 'Arg. 2. There is progress towards justice in this world; .. there will be complete development in another: Progression.'

On April 15, 1876, which was his fifty-ninth birthday, he writes:

'I cannot say vixi, for I feel as if I were only just beginning and had not half completed what I have intended. If I live twenty years more I will, Dei gratia, accomplish a great work for Oxford and for philosophy in England. Activity, temper ance, no enmities, self-denial, saving eyes, never over-work.

'Amicitiae sempiternae, inimicitiae placabiles. Greater interest in Greek. To read new Greek daily.

'To arrange my own life in the best possible way, that I may be able to arrange other people's.

'Is it possible for youth to have the experience and observation and moderation of age? or for age to retain the force of youth ?'

In July he made a tour in Switzerland with Lord Ramsay, visiting the Grande Chartreuse, where he spent a Sunday, and going thence by Geneva and Vevay to St. Moritz; thence to Locarno. From Locarno he went to Baveno and Val d'Anzasca, and by Monte Moro to Zermatt, returning by Chamouni, Basle, and Paris. He attended the midnight and morning Mass at the Grande Chartreuse, but was little pleased with what he saw there.

'The monks' time is spent in prayer and in doing nothing. They are allowed to wander out of the convent on Thursday and talk to one another, but this is an innovation. Dreadful to see the monks throwing themselves on the ground at their devotions, perinde ac cadaver.'

With Ramsay he talked over ships their speed, defence and attack, the protection of commerce, landing of troops, torpedoes-with as much eagerness as if he had had command of a ship.

In the later summer he was again at West Malvern, toiling at Thucydides and the Politics, which, as we see, he hoped to finish in a year's time. His health was now better than it had been for some time past, and of the two schemes which he had most at heart, the University College at Bristol was fairly set going by the election of Professors, and the new Hall at Balliol was completed at the beginning of the October Term.

The second edition of the translation of Plato, which appeared in June, 1875, was a great improvement on the first. It had cost four years of toil-years which Jowett felt that he could hardly spare. 'I am sorry to have done so little in the way of original work,' he said, ‘but I believe that the new edition will be much more correct and better expressed than the old, and it contains some hundred pages of new matter.' And again: 'I rather regret that you read the Republic in the old edition, for the new will be a great deal better; the text is altered in several thousand places and the introductions amended and enlarged.' In mere bulk the new edition is larger than the old by quite three hundred pages, excluding the index; and these additions are of course in the introductions only, for the correction of the text could not add to the size of the book. The description of the true statesman and poet in the introduction to the Gorgias; the criticism of utilitarianism in that to the Philebus, and of sensation and sensational philosophy in that to the Theaetetus; the account of Hegel's philosophy in the introduction to the Sophist, all appear for the first time in this edition. Less in extent but not less in value are

the passages in the introduction to the Politicus on the nature of law (vol. iv. pp. 522-529); in that to the Republic on the relation of the sexes (vol. iii. pp. 161– 170); in that to the Phaedo on the immortality of the soul (vol. i. pp. 412-416), and the exquisite passage in the introduction to the Phaedrus on love and friendship. (vol. ii. pp. 88-92).

In these essays Jowett poured out the accumulated thoughts of years in a style which had been rendered perfect by care and practice; and by these, more than by any other of his works, his position as a writer and thinker is to be determined. As he lived to publish yet another edition of the book, we may leave his philosophy out of sight for the present, but on his style a few remarks may be made.

Jowett thoroughly believed in the old saying that 'the style is the man,' and the words of Johnson were often in his mouth: 'I always tried to say everything as well as I could.' He had a number of curious little rules about writing: he would not, for instance, allow an abstract word to be the nominative to a verb of action. Such a canon, he acknowledged, had caused him much difficulty in translating Plato, and he had not always been able to adhere to it. The balance of the clauses and the cadence of the sentences were also most carefully considered; and in this respect he would contrast the majestic sounds of the classical languages-the long words and constantly recurring assonance of cases in agreement-with the. large number of monosyllables and comparative poverty of sound in English. Sentences were more likely to attract the mind if they attracted the ear, and at times a 'jingle' was permissible if it caught the reader's attention. The result of this minute care was that Jowett was more successful with sentences than with paragraphs

the expression of his thoughts was sometimes clearer than the connexion of them; and he was better at an epigram than an argument. Hence the fascination of his conversation, and his remarkable power of putting the whole gist of a matter into a sentence. Hence too the extraordinary beauty of some descriptive passages in his writings. But in argument he is not always clear-the point of view changes as the paragraph goes on, and what is easy at a first view becomes on further study a tangle or a puzzle. Of this defect he was quite conscious. How hard it is to write connectedly,' he would say; or, 'What a great thing it is to write a good paragraph, well constructed and having the strength in the whole, and not in any one phrase or sentence.'

After the publication of the revised edition of Plato Jowett took up the translation of Thucydides, of which he had made a rough draft in 1871-72. But his thoughts often wandered to other subjects-to the works on theology and moral philosophy on which in a very few years he hoped to bestow his whole time. On these subjects he was incessantly writing down his reflections; he talked about them with his friends, and drew up sketches and plans of the books which were to be written-a commentary on the Gospels, a Life of Christ in a series of sermons, sermons on the religions of mankind (a revised form of the essay which he had abandoned), and a treatise on moral philosophy. Time and chance defeated him, as we shall see, and not one of these projects was completed. His thoughts on philosophy he was able to embody to some extent in his Plato, but on theology he published nothing after the appearance of the Essay on Interpretation in 1860.

His memoranda remain, and from these we may select some passages which will indicate the tendency of his thoughts:

The Life of Christ.

'An ideal necessarily mingles with all conceptions of Christ; why then should we object to a Christ who is necessarily ideal? Do persons really suppose that they know Christ as they know a living friend? Is not Christ in the Sacrament, Christ at the right hand of God, "Christ in you the hope of glory," an ideal? Have not the disciples of Christ from the age of St. Paul onwards been always idealizing His memory?

And upon this basis the

'We must accept the fact that the life of Christ is only partially known to us, like that of other great teachers of religion. And this is best for us. We have enough to assist us, but not enough to constrain us. thoughts of men in many ages may raise an ideal more perfect than any actual conception of Him. Each age may add something to the perfection and balance of the whole. Did not St. Paul idealize Christ? Do we suppose that all which he says of Him is simply matter of fact, or known to St. Paul as such? It might have been that the character would have been less universal if we had been able to trace more defined features.

'What would have happened to the world if Christ had not come? what would happen if He were to come again? What would have happened if we had perfectly known the words and teaching of Christ? How far can we individualize Christ, or is He only the perfect image of humanity?

'Instead of receiving Christianity as once given, all mankind from the first should have been endeavouring to improve it, to adapt it to the wants of other ages, to get rid of its eccentricities and peculiarities. We fancy that it came in perfection from Christ and therefore are afraid to touch it. But even if we know exactly what came from Christ, it is in perpetual process of depravation and needs to be restored; it is in process of being narrowed and needs to be enlarged, or rather in any case needs to be enlarged, if it is to comprehend the world. There is a fallen Christianity if there is a fallen man, and man is always falling.'

Jowett's conception of the life of Christ, as it may perhaps be one day written, is given in a later sermon :

'If the life of Christ is ever written over again in our own age and country, it should not be as a history of wonders,