boldly identifies himself with his higher nature, speaks of himself, and of us, as Sons of the Father, and bids us be perfect as our Father in heaven is perfect.

This then is the answer to the question: What is the meaning and purpose of my life? There is a Power enabling me to discern what is good, and I am in touch with that Power; my reason and conscience flow from it-and the purpose of my conscious life is to do its will-i.e. to do good.

Nor do the Gospels leave us without guidance how to apply this teaching to practical life. The Sermon on the Mount (Matthew, chaps. v. vi. and vii.) had always attracted Tolstoy, but much of it had also perplexed him, especially the text: "Resist not him that is evil; but whosoever smiteth thee on the right cheek, turn to him the other also," had seemed to him unreasonable. It shocked all the prejudices of aristocratic, family and personal "honour" in which he had been brought up. But as long as he rejected, and tried to explain away that saying, he could get no coherent sense out of the teaching of Jesus, or out of the story of his life.

As soon as he admitted to himself that perhaps Jesus meant that saying seriously, it was as though he had found the key to a puzzle — the teaching and the example fitted together and formed one complete and admirable whole. He then saw that Jesus in these chapters is very definitely summing up his practical advice, pointing out five times over, what had been taught

by "them of old times," and each time following it by the words "but I say unto you," and giving an extension, or even a flat contradiction, to the old precept.

Here are the five commandments of Christ, an acceptance of which, or even a comprehension of, and an attempt to follow which, would alter the whole course of men's lives in our society.

(1) "Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, that everyone who is angry with his brother shall be in danger of the judgment."

In the Russian version, as in our Authorised Version, the words, "without a cause" have been inserted after the word angry. This, of course, makes nonsense of the whole passage, for no one ever is angry without supposing that he has some cause. Going to the best Greek sources, Tolstoy detected this interpolation (which has been corrected in our Revised Version), and he found other passages in which the current translations obscure Christ's teaching: as for instance the popular libel on Jesus, which represents him as having flogged people in the Temple with a scourge!

This, then, is the first of these great guiding rules: Do not be angry.

Some people will say, We do not accept Christ's authority-why should we not be angry?

But test it any way you like-by experience, by the advice of other great teachers, or by the

example of the best men and women in their best moods, and you will find that the advice is good.

Try it experimentally, and you will find that even for your physical nature it is the best advice. If under certain circumstances-say, if dinner is not ready when you want it-you allow yourself to get very angry, you will secrete bile, which is bad for you. But if under precisely similar circumstances you keep your temper, you won't secrete bile. It will be better for you.

But, finally, one may say, "I cannot help being angry, it is my nature; I am made so." Very well; there is no danger of your doing what you can't do; but religion and philosophy exist in order to help us to think and feel rightly, and to guide us in so far as our animal nature allows us to be guided. If you can't abstain from anger altogether, abstain from it as much as you can.

(2) "Ye have heard that it was said, Thou shalt not commit adultery: but I say unto you, that everyone that looketh on a woman to lust after her hath committed adultery with her already in his heart."

This second great rule of conduct is: Do not lust. It is not generally accepted as good advice. In all our towns things exist-certain ways of dressing, ways of dancing, some entertainments, pictures, and theatrical posters-which would not exist if everybody understood that lust is a bad thing, spoiling our lives.

Being an animal you probably cannot help lusting, but the fact that we are imperfect does not prevent the advice from being good. Lust as little as you can, if you cannot be perfectly pure.

(3) "Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all. . . But let your speech be, Yea, yea; Nay, nay."

How absurd! says someone. Here are five great commandments to guide us in life-the first is: "Don't be angry," the second is: "Don't lust." These are really broad, sweeping rules of conduct --but the third is: "Don't say damn." What is the particular harm, or importance, of using a few swear-words?

But that, of course, is not at all the meaning of the commandment. It, too, is a broad, sweeping rule, and it means: Do not give away the control of your future actions. You have a reason and a conscience to guide you, but if you set them aside and swear allegiance to anyone else-Tsar, Emperor, Kaiser, King, Queen, President or General-they may some day tell you to commit the most awful crimes; perhaps even to kill your fellow-men. What are you going to do then? To break your oath, or to commit a crime you never would have dreamt of committing had you not first taken an oath.

The present Emperor of Germany, Wilhelm II., once addressed some naval recruits just after they

had taken the oath of allegiance to him. (The oath had been administered by a paid minister of Jesus Christ, on the book which says "Swear not at all.") Wilhelm II. reminded them that they had now taken the oath, and that if he called them out to shoot their own fathers, they must now obey!

The whole organised and premeditated system of wholesale murder, called "war," is based and built up, in all lands (in England and Russia to-day as in the Roman Empire when Jesus lived), on this practice of inducing people to entrust their consciences to the keeping of others.

But it is the fourth commandment that people most object to. In England, as in Russia, it is as yet hardly even beginning to be understood.

(4) "Ye have heard that it was said, An eye for an eye, and a tooth for a tooth: but I say unto you, Resist not him that is evil; but whosoever smiteth thee on thy right cheek, turn to him the other also."

That means, do not use physical violence against men who act in a way you disapprove of. Ultimately, taken in connection with the other commandments, it means much more than that.

There are two different and opposite ways of trying to promote the triumph of good over evil. One way is the way followed by the best men, from Buddha in India, and Jesus in Palestine, down to William Lloyd Garrison in America and Leo Tolstoy in Russia. It is to seek to see the truth of things clearly, to speak it out fearlessly,