that Renan ascribes to an access of fanaticism in Jesus are the humanities of an unreal Utopia. The prodigious manifestation of mental and spiritual force that broke out in Paul requires no explanation apart from his own genius. He never saw Jesus and apparently was incurious about him. His originality was intellectual, and his system bears no trace of a foreign personality. As Renan says: "The Christ who communicates private revelations to him is a phantom of his own making;" "It is himself he listens to, while fancying that he hears Jesus." If ever man was self-motived, self-impelled, self-actuated, it was he. He needed no prompter. Hot of brain and heart, he was only too swift to move. Whether, as some think, driven by over-mastering ambition to lead a new movement, or, as others contend, constrained by inward urgency to attempt a moral reform on a speculative basis, or, according to yet a third supposition, eager to bear the glad tidings of the gospel to the gentile world, his own genius was from first to last, his guide and inspiration. There is no evidence to prove that his "conversion" added anything new to the mass of his moral nature, or changed the quality of ruling attributes, or determined the bent of his will to unpremeditated issues. He was converted to the Christ, not to Jesus; and his conversion to the Christ, was nothing absolutely unprepared for. His zeal for Israel blazed furiously against the disciples who claimed that the Christ had come, and to the end of his stormy days it still continued to burn against disciples of the narrow school who would not believe he had come to any but Jews. His zeal for Israel, sent him away by himself to meditate a grander Christ. The Christ, not Jesus, was his watch-cry. A man of ideas, intensely interested in speculative questions, keenly alive to the joy of controversy and the ecstasy of propagandism, he filled his boiler with water as he rushed along, leaving Peter and the rest to fill theirs at the nazarene spring. So little is Jesus to be credited with Paul's achievement, that it is the fashion to call his a distinct movement. Enthusiastic admirers of his genius, call him the real founder of Christianity. Severe critics of his claim accuse him of corrupting the religion of Jesus in its spirit, and diverting it from its purpose. On either supposition, he was not a disciple.