How does Stephen Crisp's theology differ from that of Bunyan's? In the first place, while Crisp's pilgrim starts off with a pack on his back of luggage for his journey, Bunyan's pilgrim had as his pack the burden of guilt which is original sin. Second, Crisp's pilgrim soon gives up confidence in human leadership having discovered a measure of the Light. Third, he crosses the river early on his journey, whereas for Bunyan's pilgrim the river is at the end, the river of death. Fourth, Crisp's pilgrim reaches the House of God in this life. He finds a satisfied multitude in the outer court. They invite him to stay with them in easy circumstances but catching sight of his guide, the Light, as it passes through a narrow door (compare Bunyan's wicket gate) he presses on, divests himself of his travel-worn garments and enters the House of God. Here, like the Friends with whom Stephen Crisp had found Peace after his own period of seeking, he first rests from struggle, then finds his calling which is to supply the needs of the young, and finally aspires to bring his good tidings to the Babylon from which he had set out. "The Pilgrim's Progress" is incomparably more exciting with raging beasts, Giant Despair, and Apollyon with all his hosts. The people Bunyan's pilgrim meets are more vivid, portrayed with cruel detail and lusty humor. Theologically the Quaker tract is of a different age, not less exacting, but less pictorial. The medieval detail is gone but intense inwardness, devotion, and obedience are still required of the seeker to enable him to become a finder. In his "Varieties of Religious Experience," which I heard William James deliver as a series of lectures at Stanford University when I was a Freshman over sixty years ago, he said of the religion of the Quakers: In a day of shams it was a religion of veracity rooted in spiritual inwardness and a return to something more like the original gospel truth than men had ever known in England. He continued, so far as our Christian sects are evolving into liberality, they are simply reverting in essence to the position which Fox and the early Quakers so long ago assumed. With this conclusion I heartily commend to sympathetic seekers today the brief allegory by Stephen Crisp: "A Short History of a Long Travel from Babylon to Bethel." Anna Cox Brinton A SHORT HISTORY