exclaimed, "Gently, fellow, if you value your life," and assumed the attitude of the marble statue of the Emperor in the Cæsareum. "I know you now," said the young artist who had supposed him to be Claudius Venator; "you are Cæsar." The Emperor still irritated by the youth's speech and manner, forbade him ever to enter the palace again. An attack was made on the house of the rich Jew Apollodorus by the Alexandrian populace because it was not decorated for the feast, but the assault was checked by the prætor Verus in the interests of order. He was astonished to find Hadrian trying to control the mob and prudently induced him to go away. Then he congratulated the crowd on letting the pretended Cæsar escape. His next step was to question the Jewish astrologer in the house he had protected, about his destiny as indicated by the stars and the grateful sage promised to forecast it. Verus then visited the Empress who promised him 'that if the signs in the heavens on his birthnight were favorable he should be adopted as Hadrian's successor and heir. The Emperor's wrath against Pollux was a great blow to his mother who vainly interceded with her sovereign for her son, but the jealous Papias tried to make him out a thief. But the palace-steward was destined to the severest fate; on being visited by the architect, Claudius Venator, with the dealer in curiosities, he Gabinius, was so overcome by the charge that he had tried to sell the mosaic belonging to the palace, that he seized Gabinius by the throat, and insulted his companion by saying, "It will be your turn to repent when Cæsar comes." Interrupting his tirade, Hadrian said sternly, "You know not to whom you speak." dren, his new slave broke open the chest where his gold was kept, and stole all the money. But their Christian friends provided for them. The Emperor finding the beautiful flask which he had given to Antinous in the shop of a dealer in curiosities, bought it and gave it back to his favorite, who had deceived him by a story that he had given it to Selene for its healing balsam the night she was attacked by the blood-hound and that she had drowned herself. The prætor Verus discovering this deceit made Antinous promise to interrupt Cæsar while watching the stars for his fortunes. With this design the favorite set fire to a store-house surrounding the watch-tower. The fire spread far and wide and Verus left a grand feast which he was giving to distinguished Romans and Alexandrians, where philosophers praised the dialectic keenness of Hadrian in a recent disputation, to hurry to the conflagration, and Pontius exhausted himself in saving the town from destruction. Antinous who during the fire had been injured in saving some of the Emperor's property sought out Selene on his recovery, and to avoid his suit, she departed after being baptized, to Besa in Upper Egypt, with the Christian dame who had adopted her. There Antinous went later with the Emperor, after the festivals in his honor by the Alexandrians were over, but he declined the offer of Hadrian to make him his successor, instead of Verus, and finding that Selene had been killed because she would not worship Cæsar's statue, the overthrow of which in a storm was attributed to the Christians, he plunged into the Nile and was drowned. Meanwhile Verus had been adopted by the Emperor as his successor and in the rejoicings at Alexandria, the sculptor Pollux who had "Oh, I know you only too well. But I been imprisoned on a false charge of theft by I shall I tell you who I am?" "You are a blockhead," replied the monarch. Then he added with dignity-almost with indifference: "I am Cæsar." Staggering under the shock of this revelation, the steward fell to the floor dead. On Gabinius saying that the gods had punished him for his guilt, Hadrian replied: "You accused the steward of a dishonorable trick. But I know men well, and I know that no thief ever yet died of being called a scoundrel. It is only undeserved disgrace that can cost a man his life." his master Papias, was set at liberty and afterward married Arsinoe. He had plenty of business in making statues and busts of Antinous to whom the Emperor had decreed the honors of a god. Balbilla who had admired the beauty of the imperial favorite, married Pontius. Verus died before Hadrian, but his son afterward wore the purple. It was said of the great Emperor by Titianus, that "no one worked at so many secondary occupations as he, and yet no former Emperor ever kept his eye so unerringly fixed on the main task of his life, the consolidation and maintenance of the strength of the state and the improve To add to the trials of the steward's chil- ment and prosperity of its citizens.” 2. Locate the scene after the battle of Lake Re- 3. Locate the Tullianum. (See p. 26 of "Outline 4. Entering Rome at the Porta Flaminia, what 5. How would a triumphal procession entering 6. How many gates are in the walls of Servius 7. What sanitary works are marked on this map? 9. What fori are near that of Augustus? Where was the camp (castra) of the imperial body-guard (prætoria) situated? 12. On what hills (colles) were the gardens (horti) of Sallust, of Mæcenas, and of Cæsar situated? 13. 14. What theaters were on the Campus Martius? 16. What public work did Domitian place on the 17. In what way is Trajan commemorated in Rome? 18. What did Hadrian do for the right bank of 19. Locate the baths (therma) of five Roman 20. Re-read Signor Lanciani's papers on the THE CHAUTAUQUAN MAP SERIES-No. III. I [December 1.] SUNDAY READINGS. SELECTED BY BISHOP VINCENT. N the beginning God made the heaven and the earth." What do we learn here? First, that the heaven and the earth had a beginning, and as they had a beginning, therefore they must necessarily have had a cause; whether an intelligent cause or not does not yet appear. We shall see all that presently. But this much clearly is a settled thing, that the heaven and earth had a beginning. Now, this is our answer to those who say the heaven and earth had no beginning. "If they did not make themselves," it is said, why should you suppose it impossible that they should have existed for ever and from eternity? You believe in the eternity of a Divine Being from everlasting; why should you not believe in an eternal and material world?-the one is a thing as conceivable to thought as the other." Now, just observe at this point how wonderfully in our own day science comes to the help of faith. The science above all others that seemed at one time to threaten our belief in the fact that the heaven and the earth had a beginning was geology. The geologist told us that all the wonderful changes which he discovers in the earth, that slow progress of the earth's growth, as it were, and the passage from one form to another, required almost uncountable and inconceivable millions of ages in order to bring them about, and when men got so far in the immense and inconceivable distance of millions and millions of ages the imagination, as it were, seemed to grow vaguer, and it was hardly possible then to consider the possibility of a beginning, and easy for it to accept, in some lazy way, the idea that this immensity of millions really meant eternity. And that is how it was some years ago. What has happened since? Astronomy has come to correct the teachings of geology. The astronomer has discovered this absolutely certain fact, that this whole planetary system of ours shows within itself signs of decay, must be coming to an end, must one day come to an end; that the heat of the sun, which animates the world, is gradually decaying; that our planet is gradually cooling, shrinking down from the globe of liquid matter it once was, until, as times and ages go on, it shows it is to become dead and cold and lifeless, like the moon that lights the earth. What, then, does astronomy tell geology? Your immense antiquity is impossible, because, if it were, this change would have been accomplished long ago. It is demonstrably certain that if the world had the antiquity claimed for it, it would by this time be as dead and lifeless a thing as the moon that lights it. We now see how, in God's providence, deep seems to answer unto deep, and the depths of one science seem to reveal to us the truths that the other has just swept over and left for ever. It is, therefore, demonstrably certain that this world must have had a beginning. And in the next place we are told that it not only had a beginning, and, therefore, a cause, but that it had an intelligent cause. God made the heavens! They had a cause, and that cause was a Divine, a forecasting, toreplanning, all-ordering, all-designing mind. The more that science tells us of Nature, and the things in ourselves, and the world around us, the more does it tell of the marvelous adaptations, the fitting of one thing to produce another. The cause that produces that effect is shown by science more and more abundantly, and things of which we never, a few years ago, understood the use or meaning, science tells us are designed, and carefully designed, for some purpose or another. [December 8.] You, some of you, remember, many of you, that deeply interesting course of lectures in this town, the Gilchrist lectures, and I remember one of them that showed us how the color and structure of a plant, and more especially its color, which a few years ago no one would have thought had a particular use or meaning, were designed for the most important purposes in the life and growth of the plant. Science, then, is ever showing us a design, and that the world had a designer. Your instances prove to us, we may say to a man of science, adaptation from means to end; it must have been a wonderful mind to produce those means to bring about that end, and nothing to my mind so clearly proved the reality, the certainty of all forecasting meanings than that doctrine of evolution which it was said was so dangerous to the Christian faith. What is it? It is that everything we see was not created to one end by a creative power, but that it is a slow growth from the most rudimentary beginnings. Life can be traced back to some minute cell, some little particle or atom of matter hardly distinguishable from some other adjacent atom of matter, and yet these wonderful little tiny cells, grow in the one case into a plant, in the other into an animal; in the one case into one kind of animal, in another a different kind of animal, and that animal exquisitely adapted to its surroundings, different from the other and its surroundings, and thus springs this evolution out of each little tiny speck and atom of matter. What has then produced this history? Is it chance? Ask any mathematician, any arithmetician, to calculate the chances of any one of those things going through exactly the history it did go through, and contrast that with the history of the brother particle of matter, so different in its history; combine these, and add to these all the inconceivable history, all the chances against the other particle of matter, and he will tell you it is a thing beyond human calculation to say how many chances there are against the one thing happening that did happen. And yet those chances must be put together before you can state the infinite chances there are against the doctrine of Atheism being true. We hold, then, that the design, or the infinite millions of design, we see in the world, show a designing mind, and the longer the period of evolution, and the smaller and minuter the origin of life, the more marvelous becomes the mind that from the first conceived and brought to perfection the infinitely varying history of these various particles of matter. Evolution is the strongest possible test that can exist as to a designing mind that planned all things from the first. And then, in the last place, brethren, we believe that He who created and designed the world, and who brought everything into the world that we see to this perfection, planned and designed man. know it, reaches its highest point in the evolution of man, whom God made out of the dust of the earth. Trace back-and we are willing that science should take us by the hand, and teach us to trace back this earthly frame of ours to its very humblest and almost inconceivable beginning-place us at the moment when the speck and tiny portion of matter that has yet to be man takes its force and development; tracing in science the growth and history of that thing which is to be man as we know it, and then see man as he is, with all his defects, see what a marvelous creature he is, with his power of mind, gift of body, beauty and wealth of affection, see the almost inconceivable advancement which lies before him still, and see in the evolution of humanity the triumph of the Creator. Evolution, so far as we There is that in me that tells me that the Being that made me must be inconceivably wiser, greater, mightier than I am, or all men together, and yet in myself I may see some likeness of Him, I may gather some thoughts of what He is from my knowledge of what I am. True it is that this vision of the Divine perfection is but dimly reflected in the human creature that He has made; true it is that the mirror has been broken, that it has been stained and smirched by many a stain of sin, and yet in every fragment we can see some image of God the Father. Neither has He left us to discover Him in His moral perfection and Divine glory only in our poor, damaged, broken fragments of Himself, but He has sent into this world a Son, a perfect Son, the true image of His person and reflection of His glory, who has taken to Himself that humanity that was evolved out of the very dust, and who has linked Himself to us by indissoluble and eternal union. In Him we see the perfect reflection of divinity; in Him we see the promise and the potency of the ultimate perfection of humanity. [December 15.] What does the word Christ mean, and what does it teach us? Now, to the Jew of that day, and even to the Pagan, there could have been no doubt as to the meaning of this word Christ, the Christos, the Anointed, one representing to him some person who had been publicly set apart to some great office among men. Anointing was that act by which, especially among the Jews, a man was set apart to some Divinely appointed office among the people; the prophet who was to speak to the people from God, the priest who was to minister to the people in holy things for God, the king who was to rule in God's glory over God's own people, were solemnly set apart by anointing to their office. What they would have called anointing we now call consecration. And every one of these offices, observe, was in the service of mankind. The prophetic office was His, and He claims it as His own when He says, "The Spirit of the Lord is upon Me, for He hath anointed Me "-What for? "To preach the Gospel to the poor." The prophet's office was an office to serve mankind as their teacher, their guide, and their counselor. The priestly office was His, and for what? That He might offer Himself as a Lamb without spot or blemish to God, and having entered by a new, living way with His own blood, should live for intercession and sacrifice, coming forth with blessings for God's people. God made Him King over them, and gave him Heaven for an inheritance for what? That He might rule them in righteousness and peace. Prophet, Priest, King-in each one of these He was the Servant of mankind, and so He says of Himself, "The Son of man came not to be ministered unto, but to minister." This is the idea, brethren, of the Christ, the Consecrated One. It means One whose whole life on earth, whose whole life ever since He has left this earth, was devoted, is devoted, to the service of mankind-it is a life Divinely consecrated to the service of humanity. Our Lord Jesus Christ is the Anointed and Consecrated One. So is each one of us, my dear brethren. We who are baptized and baptized into Christ, we bear His mark upon our foreheads, and we were consecrated to His service and to God in that hour, and He has said that He has come into this world that He might be in us and we in Him, and it is said of us that we are to be partakers of His Divine nature, and He said to His disciples, "As My Father hath sent Me, so sent I you. I, the Messiah, the Sent One, sent by the Father, sent you that you may do My works in the world, and carry on My office." The Church is His body, and she is to be indwelt in His Spirit, and, therefore, if we who are baptized in Christ would be of Christ, we must be all these very offices of Christ that He has borne for us. Our life, like His, if He is in our life at all, must, just in the measure and degree in which He is in us, and in our life-must be consecrated to the service of man. [December 22.] In our baptism we are devoted to God's service for man's sake; our religion is to be a religion of service, our Gospel is to be a Gospel of sacrifice. This is not the common idea of religion. That idea is, that it is some sort of contrivance for enabling a man to enjoy himself as much as he safely can in this world, and somehow to slip into heaven when it is all over. That idea is that it is a life which, of course, must be moral, respectable, decent. And its aim is to do well in this world, as well as we can; to get on in this world, to amass money, not dishonestly or wrongly, but to amass it for those who come after us; to enjoy all the pleasures of life in a reasonable way, and so to pass quietly and peacefully through life, making, as much as we can, the best of both worlds. This is not the Christian idea of life. The true ideal of the Christ-like man is a life of service, and, if need be, of suffering for his fellow-men and for God's sake. To be the priest who will sacrifice himself for his fellows, and win for them blessings and happiness, at the cost, if need be, of his own; to be the prophet who will speak out for God, God's truth among his fellow-men whether they will hear or whether they will forbear, who will stand up for the right and for the truth, come what may of it to himself; to be the righteous and just ruler of men in such rule as God may give him, whether a ruler in his house or a ruler in his family, whether as a father, master, or magistrate, as a ruler of men in any capacity, in any public office, not for his own advancement, not for his own comfort, but for the sake of his fellow-men, to help them, to guide them, to teach them, to strengthen them, to lead them heavenward-this is the Christian life. The man who feels that speech is a gift from God, and must be wisely and truthfully used among his fellow-men, and used not for his own good; the man who feels that he must never allow comfort, convenience, advancement, to stand in the way of his brother's good; the man who never grasps power on a great scale or a lesser scale as a thing to be grasped at and seized for its own sake and its own advantage, but who feels that whatever power, whatever mastery, whatever rule, |