‘Simply from the standpoint of evolution, of development. The philosophical value of the subject is enormous. You must have considered it, of course; every historian must. But few people have any idea in detail of the amount of light which the history of human witness in the world, systematically carried through, throws on the history of the human mind; that is to say, on the history of ideas.’ The Squire paused, his keen scrutinizing look dwelling on the face beside him, as though to judge whether he were understood. ‘Oh, true!’ cried Elsmere; ‘most true. Now I know what vague want it is that has been haunting me for months----’ He stopped short, his look, aglow with all the young thinker’s ardor fixed on the Squire. The Squire received the outburst in silence--a somewhat ambiguous silence. ‘But go on,’ said Elsmere; ‘please go on.’ ‘Well, you remember,’ said the Squire slowly, ‘that when Tractarianism began I was for a time one of Newman’s victims. Then, when Newman departed, I went over body and bones to the Liberal reaction which followed his going. In the first ardor of what seemed to me a release from slavery I migrated to Berlin, in search of knowledge which there was no getting in England, and there, with the taste of a dozen aimless theological controversies still in my mouth, this idea first took hold of me. It was simply this:--Could one through an exhaustive examination of human records, helped by modern physiological and mental science, get at the conditions, physical and mental, which govern the greater or lesser correspondence between human witness and the fact it reports?’ ‘A giant’s task!’ cried Robert; ‘hardly conceivable!’ The Squire smiled slightly--the smile of a man who looks back with indulgent, half-melancholy satire on the rash ambitions of his youth. ‘Naturally,’ he resumed, ‘I soon saw I must restrict myself to European testimony, and that only up to the Renaissance. To do that, of course, I had to dig into the East, to learn several Oriental languages--Sanscrit among them. Hebrew I already knew. Then, when I had got my languages, I began to work steadily through the whole mass of existing records, sifting and comparing. It is thirty years since I started. Fifteen years ago I finished the section dealing with classical antiquity--with India, Persia, Egypt, and Judæa. To-day I have put the last strokes to a History of Testimony from the Christian era down to the sixth century--from Livy to Gregory of Tours, from Augustus to Justinian.’ Elsmere turned to him with wonder, with a movement of irrepressible homage. Thirty years of unbroken solitary labor for one end, one cause! In our hurried, fragmentary life, a purpose of this tenacity, this power of realizing itself, strikes the imagination. ‘And your two books?’