and which were current in the synagogues of the day. Hillel, who was president of the Sanhedrin when Christ was born, when asked what was the law, replied, ‘Do not unto another what thou wouldst not have another do unto thee. This is the whole Law, the rest is mere commentary.’ And again, ‘Do not judge thy neighbour until thou hast stood in his place.’ The Talmud anticipates in a wonderful degree not only the moral precepts of the Gospel, but to a great extent its phraseology and technical terms. ‘Redemption,’ ‘grace,’ ‘faith,’ ‘salvation,’ ‘Son of man,’ ‘Son of God,’ ‘kingdom of heaven,’ were all, as Deutsch shows, not invented by Christianity, but were household words of contemporary Judaism. In one respect only Christianity shows a higher evolution of morality than Judaism—viz. its universality. Pure Judaism hardly rises above the idea of ‘neighbour,’ or those who were of the same race or common faith; while Christianity, as enlarged by St. Paul, embraces all mankind, and may truly say: ‘Humani nihil a me alienum puto.’ The idea that morality and religion are products of a slowly developing evolution is denounced by many as degrading and materialistic. In many the instinct of the ‘good’ is so strong that it seems to them sacrilege to attempt to explain it. They insist that it is either a universal instinct implanted from the first in all mankind, or else that it has been so implanted by a divine revelation. They forget that, to use the vigorous phraseology of Carlyle, ‘It matters not whether you call a thing pan-theism or pot-theism; what really concerns us is to know whether it is _true_.’ Now it admits of no question that, whether we like it or not, the evolutionist theory of morality is the true one. Take an extreme instance, that of murder. We feel an instinctive horror at the idea, and even a brutal ruffian like Bill Sikes becomes an accursed thing to himself and his companions when he has transgressed the commandment ‘Thou shalt do no murder.’ But is it so everywhere, and was it so always? By no means; the Fiji islander kills and eats a stranger or enemy without scruple; the Red Indian and the Dyak are not accounted men until they have murdered some one and brought home his scalp or his head as a trophy. Even at a late period among ourselves murder was considered to be rather as a civil injury, to be met by compensation, than as a crime; and a regular tariff was established of the amount to be paid according as the victim was a slave or a freeman.