thought, radiant with spirituality, to the building of which the enthusiasm of his life was devoted.

To one who has studied Judge Troward, and grasped the significance of his theory of the "Universal Sub-conscious Mind," and who also has attained to an appreciation of Henri Bergson's theory of a "Universal Livingness," superior to and outside the material Universe, there must appear a distinct correlation of ideas. That intricate and ponderously irrefutable argument that Bergson has so patiently built up by deep scientific research and unsurpassed profundity of thought and crystal-clear reason, that leads to the substantial conclusion that man has leapt the barrier of materiality only by the urge of some external pressure superior to himself, but which, by reason of infinite effort, he alone of all terrestrial beings has succeeded in utilizing in a superior manner and to his advantage: this well-rounded and exhaustively demonstrated argument in favour of a super-livingness in the universe, which finds its highest terrestrial expression in man, appears to be the scientific demonstration of Judge Troward's basic principle of the "Universal Sub-conscious Mind." This universal and infinite God-consciousness which Judge Troward postulates as man's sub-consciousness, and from which man was created and is maintained, and of which all physical, mental and spiritual manifestation is a form of expression, appears to be a corollary of Bergson's demonstrated "Universal Livingness." What Bergson has so brilliantly proven by patient and exhaustive processes of science, Judge Troward arrived at by intuition, and postulated as the basis of his argument, which he proceeded to develop by deductive reasoning.

The writer was struck by the apparent parallelism of these two distinctly dissimilar philosophies, and mentioned the discovery to Judge Troward who naturally expressed a wish to read Bergson, with whose writings he was wholly unacquainted. A loan of Bergson's "Creative Evolution" produced no comment for several weeks, when it was returned with the characteristic remark, "I've tried my best to get hold of him, but I don't know what he is talking about." I mention the remark as being characteristic only because it indicates his extreme modesty and disregard of exhaustive scientific research.

The Bergson method of scientific expression was unintelligible to his mind, trained to intuitive reasoning. The very elaborateness and microscopic detail that makes Bergson great is opposed to Judge Troward's method of simplicity. He cared not for complexities, and the intricate minutiæ of the process of creation, but was only concerned with its motive power—the spiritual principles upon which it was organized and upon which it proceeds.

Although the conservator of truth of every form and degree wherever found, Judge Troward was a ruthless destroyer of sham and pretence. To those submissive minds that placidly accept everything indiscriminately, and also those who prefer to follow along paths of well-beaten opinion, because the beaten path is popular, to all such he would perhaps appear to be an irreverent iconoclast seeking to uproot long accepted dogma and to overturn existing faiths. Such an opinion of Judge Troward's work could not prevail with any one who has studied his teachings.

His reverence for the fundamental truths of religious faith was profound, and every student of his writings will testify to the great constructive value of his work. He builded upon an ancient foundation a new and nobler structure of human destiny, solid in its simplicity and beautiful in its innate grandeur.

But to the wide circle of Judge Troward's friends he will best and most gloriously be remembered as a teacher. In his magic mind the unfathomable revealed its depths and the illimitable its boundaries; metaphysics took on the simplicity of the ponderable, and man himself occupied a new and more dignified place in the Cosmos. Not only did he perceive clearly, but he also possessed that quality of mind even more rare than deep and clear perception, that clarity of expression and exposition that can carry another and less-informed mind along with it, on the current of its understanding, to a logical and comprehended conclusion.

In his books, his lectures and his personality he was always ready to take the student by the hand, and in perfect simplicity and friendliness to walk and talk with him about the deeper mysteries of life—the life that includes death—and to shed the brilliant light of his wisdom upon the obscure and difficult problems that torment sincere but rebellious minds.

His artistic nature found expression in brush and canvas and his great love for the sea is reflected in many beautiful marine sketches. But if painting was his recreation, his work was the pursuit of Truth wherever to be found, and in whatever disguise.

His life has enriched and enlarged the lives of many, and all those who knew him will understand that in helping others he was accomplishing exactly what he most desired. Knowledge, to him, was worth only what it yielded in uplifting humanity to a higher spiritual appreciation, and to a deeper understanding of God's purpose and man's destiny.

A man, indeed! He strove not for a place,
Nor rest, nor rule. He daily walked with God.
His willing feet with service swift were shod—
An eager soul to serve the human race,
Illume the mind, and fill the heart with grace—
Hope blooms afresh where'er those feet have trod.
PAUL DERRICK.

THE LAW AND THE WORD

CHAPTER I

SOME FACTS IN NATURE

If I were asked what, in my opinion, distinguishes the thought of the present day from that of a previous generation, I should feel inclined to say, it is the fact that people are beginning to realize that Thought is a power in itself, one of the great forces of the Universe, and ultimately the greatest of forces, directing all the others. This idea seems to be, as the French say, "in the air," and this very well expresses the state of the case—the idea is rapidly spreading through many countries and through all classes, but it is still very much "in the air." It is to a great extent as yet only in a gaseous condition, vague and nebulous, and so not leading to the practical results, both individual and collective, which might be expected of it, if it were consolidated into a more workable form. We are like some amateurs who want to paint finished pictures before they have studied the elements of Art, and when they see an artist do without difficulty what they vainly attempt, they look upon him as a being specially favoured by Providence, instead of putting it down to their own want of knowledge. The idea is true. Thought is the great power of the Universe. But to make it practically available we must know something of the principles by which it works—that it is not a mere vaporous indefinable influence floating around and subject to no known laws, but that on the contrary, it follows laws as uncompromising as those of mathematics, while at the same time allowing unlimited freedom to the individual.

Now the purpose of the following pages, is to suggest to the reader the lines on which to find his way out of this nebulous sort of thought into something more solid and reliable. I do not profess, like a certain Negro preacher, to "unscrew the inscrutable," for we can never reach a point where we shall not find the inscrutable still ahead of us; but if I can indicate the use of a screw-driver instead of a hatchet, and that the screws should be turned from left to