difference whether it is by doing or by knowing that we set most store, and the practical consequences which follow from this difference, leave their mark on all the history of our race and of its development. Language may be abundantly quoted from both Hellenism and Hebraism to make it seem that one follows the same current as the other towards the same goal. They are, truly, borne towards the same goal; but the currents which bear them are infinitely different. It is true, Solomon will praise knowing: 'Understanding is a wellspring of life unto him that hath it.' And in the New Testament, again, Jesus Christ is a 'light,' and 'truth makes us free.' It is true, Aristotle will undervalue knowing: 'In what concerns virtue,' says he, 'three things are necessary—knowledge, deliberate will, and perseverance; but, whereas the two last are all-important, the first is a matter of little importance.' It is true that with the same impatience with which St. James enjoins a man to be not a forgetful hearer, but a doer of the work, Epictetus exhorts us to do what we have demonstrated to ourselves we ought to do; or he taunts us with futility, for being armed at all points to prove that lying is wrong, yet all the time continuing to lie. It is true, Plato, in words which are almost the words of the New Testament or the Imitation, calls life a learning
