Would Mr. Hardy have allowed it that emphatic position if he did not incline to that side? We must not make too much of that sign. But in Moments of Vision there are others. When 'He wonders about himself' he asks a pregnant question:

'Part is mine of the general Will,

Cannot my share in the sum of sources
Bend a digit the poise of forces,

And a fair desire fulfil ? '

The war has called from him solemn notes which resound determiningly not determinedly. These allow us to put a meaning deeper than the first that offers itself on that tremendous oracle among the Poems of war and patriotism 'which begins:

'I met a man when night was nigh

Who said, with shining face and eye
Like Moses' after Sinai :

"I have seen the Moulder of Monarchies,
Realms, peoples, plains and hills,
Sitting upon the sunlit seas!—

And, as He sat, soliloquies

Fell from Him like an antiphonic breeze
That pricks the waves to thrills.'

And all through a light glimmers and gathers from 'The something that saved him,' when

'The clook rang;

The hour brought a hand to deliver;

I upsprang

And looked back at den, ditch and river,

And sang.

What hand this was may be partly guessed from quotations already given. The constant reader will guess more precisely; then he will change his mind and be less ready to define. Whatever the deliverance, it has left its happy mark on three pages out of every four in these books. 'Life laughs onward' and the too regretful mood' is always dying on the poet's tongue. 'Mornings beryl-bespread, And evenings golden-red' return after the gray. 'Lalage's coming': there is no melancholy there. And yet, more grateful still to ears attuned is such a piece (so clever too in its echo of the lilt of the minuet) as the

wistfully gay 'Lines to a movement in Mozart's E-flat Symphony':

'Show me again the time

When in the June-tide's prime

We flew by meads and mountains northerly !—

Yea, to such freshness, fairness, fulness, fineness, freeness,
Love lures life on.

Show me again the day

When from the sandy bay

We looked together upon the pestered sea!—

Yea, to such surging, swaying, sighing, swelling, shrinking,
Love lures life on.'

There is no room to quote the rest. This review is belated. The reviewer found at first that these poems were almost too tersely, masterfully carved-too naked, if the word may be allowed, for him. He shrank from writing, kept them in his pocket and at his bedside, and read and read. Now his trouble is that he wants to quote a hundred passages; so rare is the workmanship, so intimately do they speak. Here is just one more, the Student's Love Song,' which seems to gather many characteristics of the poet into a tiny space:

'Once more the cauldron of the sun
Smears the bookcase with winy red,
And here my page is, and there my bed,
And the apple-tree shadows travel along.
Soon their intangible track will be run,
And dusk grow strong

And they be fled.

SHORT NOTICES.

I. CHRISTIAN DOCTRINE.

A Study in Christology. The Problem of the Relation of the Two Natures in the Person of Christ. By HERBERT M. RELTON, D.D. (S.P.C.K. 1917.) 7s. 6d. net.

DR. RELTON has produced a book which maintains the best traditions of English theological scholarship. And nowhere are these traditions more needed, at the present time, than in the sphere of Christology. It is not difficult to say Ecclesia locuta est: causa finita est; it is very easy to throw overboard as mere rubbish the decisions of the past. But to penetrate to the inner meaning of those decisions, to try to see what light is thrown upon them by discoveries in psychology, and theories in metaphysic, which were not within the reach of the Fathers, above all to be ready to combine loyalty with open-mindedness, and not to be in a hurry to sacrifice either to the other, is to achieve something which is often too great a strain for the over-ready pen of the modern writer.

Dr. Relton's work is, in its main purpose, an attempt to shew the abiding value of the Chalcedonian doctrine of the two Natures in the one Christ, as interpreted by Leontius of Byzantium, whose importance has almost been rediscovered by the author, at least for English students. He argues that Leontius' doctrine of the Enhypostasia, that is, of Christ's Manhood as not impersonal but finding its subject in the Divine Person, is in accord with modern analysis of the meaning of personality both human and divine, does justice to the Gospel history, and, while not solving all the difficulties which the mystery of Christ's Person renders inevitable, yet leaves room for the presence and for the recognition, as opposed to the burking, of those different elements in that Person which, taken together, constitute the mystery. One of the most interesting portions of the argument is the use made of Lotze's contention that personality is perfect in God alone, while of it men possess but a pale copy.' The conclusion is that Christ is perfect Man because He is perfect God.

Our praise of the book does not mean that we have noticed no weak points. We are not satisfied with his treatment of Cyril's Christology, and with his argument that the communicatio idiomatum as taught by Cyril and by Leo imperils the reality of the true union of the Natures. Moreover, the doctrine of the Enhypostasia was hardly a discovery of Leontius; it is implicit in such a writing as Cyril's dogmatic letter. Nor do we think that Dr. Relton has done full justice to Dr. Weston's theory that not the unlimited Logos, but the Logos as limited by the special relationships of the Incarnation, was the subject of Christ's Manhood. That theory is not only attractive in itself, as our author recognizes, but seems more in accord with the evidence of the Gospels than he allows; and why should the doctrine of the Enhypostasia be regarded as an alternative to it? But it is almost impossible for a serious work on Christology not to evoke criticisms at various points. We take leave of Dr. Relton with feelings of real gratitude, and heartily agree with the judgement which Dr. Headlam passes in his instructive preface that 'Dr. Relton's thesis marks a distinct step in advance on current methods of dealing with the problem.'

II. RELIGION AND ETHICS.

Encyclopaedia of Religion and Ethics. Edited by J. HASTINGS with the Assistance of J. A. SELBIE, M.A., D.D., and L. H. GRAY, M.A., Ph.D. Vol. ix. 'Mundas-Phrygians.' (T. and T. Clark. 1917.) 32s. net.

THE only sound method of testing an Encyclopaedia is to use it constantly for reference: either the information sought will be found set out concisely but adequately with notes of authorities and indications of further sources, or the reward of the search will be a series of general statements satisfying enough perhaps to the hasty reader or casual inquirer but beyond measure exasperating to the student. Probably most of us are familiar with numerous examples of both classes, the latter predominating; and of course in fairness a work must be judged by the degree to which it satisfies the need of the type of reader for whom it is intended. The Encyclopaedia of Religion and Ethics is compiled by students for students: for the wide field which it covers it is by far the most important work in the English or indeed, so far as we can estimate by comparison,

in any language, whether it be regarded from the point of original research or from that of summarizing the results of the labours of others. The only complaint which one reader at any rate is inclined to make is that the 16,000-17,000 closely printed columns to which it at present extends contain so much that is interesting that he finds himself constantly being diverted from the quest on which he may have set out.

The subjects within the scope of the work have of course varying degrees of attraction for different readers. For the anthropologist or ethnologist or the student of comparative religion provision is far more ample than is to be found anywhere else. For the student of Christian history, institutions, customs and doctrine it is ample and in general free from the odium theologicum, though occasionally, e.g. in the article on the Papacy, a writer may forget, as Dr. Adeney in his temperate and wellbalanced article on Nonconformity does not, that he is supposed to be writing history. As a summary of nearly all knowledge of a subject up to a certain point the twenty-four columns on 'Ordination (Christian)' by the Bishop of Moray are an admirable example, and of a short study the five columns by Dr. Watson on 'Novatianists.' And the student of mental or moral philosophy will certainly not be able to complain at any rate of the amount of space allotted to him.

III. PRACTICAL AND DEVOTIONAL THEOLOGY.

Courtes Gloses sur les Evangiles du Dimanche. Par Mgr. LANDRIEUX, Évêque de Dijon. (Paris: Gabriel Beauchesne. 1917.) 4 fr. 50.

THIS is a collection of short meditations on the Sunday Gospels which were given in the Cathedral at Rheims up to September 19, 1914. They are simple, forcible and evangelical in the best sense of the word. They are full of practical teaching. The First Sunday after Trinity (Second after Pentecost) has the most excellent meditation on the man who made a great feast, containing excellent teaching on the subject of marriage.

1 A writer who states tout court that the 'Tu es Petrus etc. ' are words which in all probability were not spoken by Christ' must be aware that he has said either too much or too little, and in any case does not enlist our confidence in his judgement.