of bare facts? Is not Jesus an abstraction and an ideal, entirely different from a concrete carpenter's son, who fed on the same kind of food, sheltered himself in the same kind of building, suffered from the same kind of pain, was fired by the same kind of anger, stung by the same kind of lust as our own? Can you say the person who fought many a sanguinary battle, who got through many cunning negotiations with enemies and friends, who personally experienced the troubles of polygamy, was a person sinless and divine? We might allow that these ancient sages are superhuman and divine, then our classification has no business with them, because they do not properly belong to mankind. Now, then, who can point out any sinless person in the present world? Is it not a fact that the more virtuous one grows the more sinful he feels himself? If there be any mortal, in the past, the present, and the future, who declares himself to be pure and sinless, his very declaration proves that he is not highly moral. Therefore the existence of the first class of people is open to question. 6. There is no Mortal who is Non-Moral or Purely Immoral. The same is the case with the third and the fourth class of people who are assumed as non-moral or purely immoral. There is no person, however morally degraded he may be, but reveals some good nature in his whole course of life. It is our daily experience that we find a faithful friend in the person even of a pickpocket, a loving father even in a burglar, and a kind neighbour even in a murderer. Faith, sympathy, friendship, love, loyalty, and generosity dwell not merely in palaces and churches, but also in brothels and gaols. On the other hand, abhorrent vices and bloody crimes often find shelter under the silk hat, or the robe, or the coronet, or the crown. Life may fitly be compared with a rope made of white and black straw, and to separate one from the other is to destroy the rope itself; so also life entirely independent of the duality of good and bad is no actual life. We must acknowledge, therefore, that the third and the fourth propositions are inconsistent with our daily experience of life, and that only the second proposition remains, which, as seen above, breaks down at the origin of morality. 7. Where, then, does the Error Lie?