posed, therefore, was that clubs, founded upon somewhat the same principles, should be established in every quarter of working-class London, so as to afford the lads who, at present, are growing up to be a terror of the streets, opportunity for rational amusement and social intercourse under decent conditions. Everyone must wish that the scheme may be carried out successfully. But the great disadvantage of religious and all kinds of voluntary effort is scrappiness. Everything that is undertaken is more or less fragmentary. It will be well if the Bishop, as a representative of a State establishment, could succeed in compelling the religious organisations to attend to the moral scavenging of the whole city in the same comprehensive way that the task is undertaken by the County Council or local municipality. The difficulty is not so much in funds as it is the lack of consecrated souls with an instinct of human brotherhood. No invention has yet been patented by which we can multiply men like Dr. Ingram; and it is little use starting a starveling settlement unless you have got men of the right sort to settle there and devote themselves to the work. Dr. Ingram, however, seemed to have a happy knack of evoking the enthusiasm of those in the mind of whom he worked.

As might be expected from a person who is so actively engaged in good work, the Bishop has had no time to be a Pessimist. On the contrary, the net result of his experiences of London has been to cherish and develop his natural optimism. He has found so many good fellows ready to work like steam, if they were only shown the way, and so many rich people ready to subscribe liberally to support institutions, that he is by no means disposed to contemplate the future with the misgivings which are widely felt in other quarters.

HIS ATTITUDE ON THE WAR.

Bishop Winnington-Ingram is by no means a Jingo, but, like many other busy men who are immersed in their own work, he is content to assume that the Government, being composed, as it is, of good patriots and good Christians, would not have gone to war unless there had been adequate moral grounds. To take this for granted

was no doubt worthy of the charity that thinketh no evil, but bitter experience has taught many who allowed Mr. Chamberlain and Lord Salisbury to be the keepers of their consciences, that in such matters it is dangerous to trust their proxy to politicians. We cannot claim, therefore, for the Bishop that his was a prophet's voice raised against the insensate folly and criminality of the war which was deliberately preferred to the arbitration which was in vain pressed upon us by the Dutch of the South African Republics. But what also may be remembered to his credit is that at the outbreak of the war, when a demagogue press was stirring up the passions of hell in the popular heart against the Boers, the Bishop spoke up publicly in the pulpit in favour of recognising the heroism and patriotism of the Boers, who were defending their country in what they believed to be a good cause.

Preaching at St. Paul's on October 15th, 1899, he trotted out the usual phrase about there being worse things than war, and protested against the charge that the Church had failed in her mission as a peacemaker, which may be admitted, because in order to fail you must at least try to do something, and as no effort whatever was made by the Church, as an organised body, to prevent the war, it cannot be said to have failed in its mission as a peacemaker. The real accusation goes much deeper. It is that the Church never even realised that it had a mission of any kind, but considered the

mere repetition of prayers addressed to the Infinite was a substitute for a vigorous and active appeal to the conscience of humanity and the nation which it was supposed to guide in the path traced by the Prince of Peace. Still, after having made the customary excuses for letting loose hell in South Africa, the Bishop, to his credit be it spoken, reminded his audience that as Churchmen their duty was to urge justice and fair play even to the enemy. Jesus Christ, I may remark, went considerably further than this, and maintained that it was our duty to love our enemies, but that text has apparently disappeared from the revised version of the New Testament which has been used in this country since the outbreak of the war. He reminded his hearers that there could be no doubt that the Boers believed their cause to be just; the Boer mother in sending her son to fight for her country unquestionably believed in the righteousness of her cause, and he begged them to remember that fact in their judgment of our foes.

On the other hand, it must always be regretted that his name was associated with the demonstration which hailed the home-coming of the C.I.V.'s. He preached a ten minutes' sermon at St. Paul's to the returning warriors, for it will be recorded with amazement by the future historian that a solemn religious service in St. Paul's formed part of a day of tumult, which was followed by a night of orgie, in honour of some young men who had been ferried 12,000 miles to and fro across the ocean in order to slay heroes whose valour and constancy in defending the liberty of their country have added new lustre to the page of human history.

Should an occasion arise for another peace crusade, or a combined movement of all parties and all sects, in favour of an attempt to curb the demon of war, or relieve the burdens of militarism, Bishop Winnington-Ingram will probably not be behind his predecessor in the help which he will give to the good cause.

HIS ZEAL FOR MORALITY.

Dr. Winnington-Ingram is not an ascetic, but he has always set his face as a flint against those fleshly lusts which war against the soul. His testimony against the corruption which is sapping the foundations of English society, and which poisons the natural and healthy and friendly relations of the sexes, is very strong. Two years ago he preached an admirable sermon at St. Paul's Cathedral on the corruption of the world through lust. He has not confined his energies to preaching. He is an active member of the Alliance for the Promotion of Public Morality. This zeal for pure living tends to increase the vehemence of his desire to see the housing question dealt with in such a thoroughgoing fashion as to render it possible for every man and woman to have at least a chance of living a decent life, a chance which can hardly be said to exist where whole families are pigged together within the four walls of a slum stye.

HIS SOCIAL ENTHUSIASM.

The Bishop has supported Mr. Charles Booth's scheme for diminishing the pressure of population on the. crowded interior of the city by the creation of a cheap and rapid system of locomotion, which would enable us to plant out the workers in the suburbs-a programme which at the last election secured the support of the majority of the members of the County Council. Mr. Sidney Webb used to say when Dr. Creighton was still at Peterborough that he was destined to be the first Socialist Archbishop of Canterbury. Death has frustrated the fulfilment of that prophecy, but it is fair to say that Bishop WinningtonIngram promises to be the first bishop of the Progressive

party that London has yet seen. Not that he is a partisan in a factious sense. On religious questions he is an advocate of what he calls Inter-denominationalism as opposed to Undenominationalism, and, therefore, in a School Board election he finds himself allied with the men who, when it comes to be an election for the County Council, are his worst opponents. His sermon, preached after the County Council election, was to bid the Council go forward, and although he may object to be called the first Bishop of the Progressive Party, a prelate who finds it in him to exhort the Progressive majority to go forward and reap the fruits of their victory, has earned a right to be regarded as a Progressive Bishop.

A HUMANISER, NOT A ROMANISER.

The Bishop, although a man of great geniality and a bon camarade, is nevertheless a great believer in discipline. He does not like brawling in church, and Mr. Kensit's plan of campaign has naturally never appealed much to his sympathies. But that is more for the manner of it than for the object of it, for nothing could be further from the truth than to describe Dr. WinningtonIngram as a Romaniser. The correct word for him is not Romaniser, but humaniser, and in his anxiety to humanise he is not likely to be very tolerant of all those who would cripple humanising agencies merely because on this side or on that they lean in the direction either of excessive ritual or inordinate plainness. To him the soul of the thing is the important matter, and the essence of a work is whether or not it will tend to facilitate the establishment of the Kingdom of Heaven in the midst of his diocese.

NOT HIS OWN SUFFRAGAN.

late has developed very rapidly in directions which are more pagan than Christian, and although it may be too much to expect the preacher to the C.I.V.'s to recall to the memory of Londoners the blessing pronounced upon peacemakers, he may at least be relied upon not to follow the example of Canon Knox Little in glorifying war.

DATES.

This is a character sketch, not a biography, but the dates of the Bishop's various appointments may be mentioned. He was the grandson of Bishop Pepys, of Worcester, his father was the rector of Stanford, in Worcestershire; he was educated at Marlborough, and afterwards studied at Keble College, Oxford, under Dr. Talbot, who is now Bishop of Rochester. He was ordined by the Bishop of Lichfield, Dr. Maclagan, in 1884. He served his apprenticeship as curate at St. Mary's, Shrewsbury, where he first made his mark. In 1886 he became private chaplain to the present Archbishop of Canterbury. In 1888 he succeeded Canon Benson as the head of Oxford House, the University Settlement in Bethnal Green. In August, 1895, he was appointed vicar of St. Matthew's, and in 1897 he became Suffragan Bishop of Stepney. He is a somewhat voluminous author, although his books are chiefly collections of his addresses, sermons and lectures. The best-known book is entitled "Work in Great Cities." This, which is in a third edition, is composed of six lectures on practical theology, which were delivered in the Divinity School at Cambridge. He has now in preparation a small book entitled "The After-Glow of a Great Reign," composed of four addresses upon the life of a great Queen. Two other little volumes of his have reached a third edition. The first is entitled "The Men who Crucify Christ," a course of Lent lectures, and its seque!, " Friends of the Master." His other books are: "The Banners of the Christian Faith," "Good Shepherds," and "Messengers, Watchmen, and Stewards." Church Difficulties" is a collection of papers, written for working men, in the Oxford House Chronicle. All these books are published by Wells, Gardner, Darton and Co.; but the S.P.C.K. have published a great many of his sermons, papers, and addresses. He is a strong advocate of temperance, and is personally a teetotaler. One of the best-known stories about him is that one day when he was haranguing 400 men at Beckton Gas Works, called out, Are you a tot?" Yes," said the Bishop. 'All right," said the man. "Go on. If you wasn't I wouldn't listen to you."

It is interesting to speculate what may be the expectation of life of a Bishop of London. The diocese killed Bishop Creighton, but it failed even to make a mark upon the tough and wiry frame of Dr. Temple, who after his London episcopate could still find ample vital energy to discharge the duties of a Primate. Suicide is one of the standing temptations of a Bishop of London, not suicide by the ordinary method of poison or the revolver, but suicide by the slow but not less effective process of overtasking strength, and of attempting to do too much work on too little sleep. Bishop Winnington-Ingram is fully aware of the insidious nature of this temptation, and he begins his episcopal career with the best of resolutions. does not intend, as he has said publicly, to be his own suffragan. Canon Liddon used constantly to deplore the tendency to convert Bishops into great, overgrown clerks, who spend their day from morning till night writing letters and discharging the routine of the office. They have no time left to be bishops. Bishop WinningtonIngram intends to have time. He has practically got four sub-bishops. There will soon be a new Bishop of Stepney in the place which he vacated, there is a Bishop of Islington and a Bishop of Kensington, while Bishop Barry is still a kind of bishop in partibus, who is available as a kind of supplementary suffragan wherever he is wanted. If Bishop Winnington-Ingram can stick to his salutary resolutions, he may live long enough to leave his mark on London. There is a great deal to be done in the way of Christianising the Christianity of a conventional Churchman, and it will be a great thing for London if it finds in him a leader in all good works, and one who, instead of thinking in parishes, will think of London as a whole, and remember that London is the heart of the Empire. Our imperialism of

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In 1899 it was announced that the Bishop was engaged to be married to Lady Ulrica Duncombe, the daughter of the Earl of Faversham. They were to be married at Easter, but the marriage was never celebrated, and the Bishop remains celibate to this day.

In concluding this welcome of the Bishop to the new sphere of labour, I cannot more appropriately end this article than by recalling a famous incident in Scripture history. When Joshua was weighed down with the responsibility of the leadership of Israel, which had come upon him on the death of Moses, the people said unto him :

"All that thou commandest us we will do, and whithersoever thou sendest us, we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the Lord thy God be with thee, as He was with Moses.

"And the word of the Lord came unto Joshua, saying: Have not I commanded thee? Be strong and of good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest.”

אן

N the eighth century St. Boniface deplored, as he passed away, the time in which in the Christian Church "the" candlesticks were of wood and the priests of gold." Seven centuries after, Gerolamo Savonarola re-uttered this lamentation and completed it by adding-" and now we have the candlesticks of gold and the priests of wood." Another four centuries passed, and towards the end of the nineteenth century Don Paolo Miraglia, a young Sicilian priest, made this lamentation his own, and he is now engaged to carry on in Italy the work interrupted by the burning of Savonarola.

of

Don Paolo MiragliaGullotti, Bishop of the Italo-International Catholic Church-to give him his full title is still in the prime of life, having been born at Ucria, in Sicily, exactly forty-three years ago. His parents sent him early to a seminary, and as he was of a quick learning, at the age of nineteen he was called to occupy the chair as professor belles lettres and philosophy in the place of the departed Dominican professor, who taught young Miraglia the same. It was the contrast between the teaching of this Dominican and the teaching of all other religious teachers that first aroused in the mind of the young student Miraglia a doubt as to the faithfulness of the Church towards the Gospel teachings.

At twenty-two he resigned the professorship, as he felt called to another sphere of work in the Church of Christ -to preach. Soon after he was ordained a priest he went to Palermo, where he completed his studies and where in 1884 he started his eventful career as a preacher. He at once made a strong impression as an eloquent orator. His preaching was of an unusual kind in Italy. Meditating upon the Scriptures-as Bishop Miraglia said -he saw it was useless to waste time to write down sermons, when the best sermons 'any man could preach were to be found in the Gospel, and he preached the same. The voice was of Miraglia, but the spirit was that of Savonarola. For ten years he received many warnings to alter his style of preaching, but he did not heed them.

Cardinal Rampolla, his appeal for a reform put him under a bad light at the headquarters, and when he went to Rome he was plainly told that he was regarded there as a freethinker. Don Paolo returned to Sicily much disgusted and disappointed, but fearless he persevered in his preaching. He was engaged to preach the Lent sermons of 1894 at Regalbuto in Sicily, but after the same the Bishop of the place forbade him to continue. Strange to say, at the request of the Mother Superior, he was able to continue his preaching in the church of an

In 1893, on the occasion of the Papal Jubilee, he sent to Leo XIII. his offering, under the shape of a stronglyworded paper; therein he besought the Pope to bring about a much-needed reform both in the form of worship and in the training and life of the priesthood. Though Don Paolo Miraglia received a letter of thanks from

Augustine convent. Early in 1895 he returned to Rome, and he preached there a sermon on the occasion of the death of Monsignor Carini-another Sicilian. A gentleman heard him and was struck at the great eloquence of Don Paolo Miraglia, and asked him if he would go to Piacenza, a citadel of the Jesuits, where preaching of his kind was much needed. Miraglia consented to preach there during the month of May. From the outset he highly displeased the bishop, the chapter, and the clergy, and pleased very much the people. For two weeks he was subjected to every sort of insult by the other priests, till at the end of the month he denounced the priests there present as vilifiers of his character, and added, "The subject of my last sermon will be Gerolamo Savonarola."

He preached that sermon, and it was the last he delivered within the pale of the Roman Church. A week after, he preached his first sermon out of the Church. The Pope excommunicated him, society and authorities-civil and ecclesiastical alike--were against him, but the people were with him, and he opened a modest Oratory, to which he gave the name of the apostle he loves most, San Paolo. The congregation grew immensely, the hundreds became thousands, and on Easter Day, 1898, according to the ancient custom, when even the Bishops of Rome were elected by the people the Congregation of the Oratory elected him as their Bishop, and in May, 1900, he was duly consecrated according to the Latin Ritual by a bishop of the Eastern Church. The photo we print of him represents him in the garment of an Italian bishop.

Encouraged by the success achieved at Piacenza, he intends to establish similar Oratories in other cities of Italy, beginning in Rome.

D. V.

In the middle of March came the full text of the remarkable letter which Mr. Cecil Rhodes addressed to the Diocesan College School at Cape Town, offering a scholarship of £250 per annum, tenable for three years at Oxford, by the scholar who complied with the novel conditions set forth under four heads by Mr. Rhodes, described later on. A scholarship of £250 a-year, it may be objected, is but a trifle, but it is important as the avant-courier of a much greater scheme; and should the initial experiment be successful in South Africa, we may expect to see its adaptation and extension before long throughout the whole English-speaking world. The event, however, which more than any other has made people talk about wealth, its responsibilities and its opportunities, has been the retirement of Mr. Carnegic from the industrial campaign to which he has devoted his life with a net balance to his credit of £50,000,000, which being invested in 5 per cent. Carnegie bonds, yields him an annual income of £2,500,000. preliminary to the retirement of Mr. Carnegie we had the creation of the billion dollar Steel Trust in the United States, which unites all the great iron and steel producing firms in one ring or union. Immediately following the completion of this great deal, came the sensational announcement that Mr. Carnegie, who has hitherto distributed only driblets of his wealth in various quarters, had inaugurated the era

As a

MONTH.

GREAT WEALTH.

of distribution, which he always declared would succeed the period of collection, by promising a gift of £1,000,000 for the creation of sixty-five free libraries in the city of New York, provided that sites were secured by public subscription or private beneficence. Reports were also current as to his determination to appropriate £5,000,000 to the creation of the greatest technical university at Pittsburg that the world has ever seen. In the midst of the sensation occasioned by these announcements, Mr. Carnegie sailed for Europe, and arrived in London on his way to the South of France, where he will bask in southern sunshine, chewing the cud for the next month or two, like a placid ruminant, before he returns to Skibo, from whence he will probably announce the next steps which he will take in the great work of disembarrassing himself of the enormous wealth, which he declares he will find much more difficult to distribute than to accumulate.

Mr. Carnegie is a man of sixty-seven, and his expectation of life, from the point of view of the actuary, cannot be very long. But even supposing that he lives thirteen years, and dies at the age of eighty, leaving behind him a fortune of £25,000,000-a modest sum, which will save his heirs from all dread of ending their days in the workhouse-he will still have to dispose of the sum of from £50,000,000 to £55,000,000 before his death; that is to say, unless death is to overtake him at eighty with more than £25,000,000 still in hand undistributed, he will have to rid himself of £4,000,000 a year every year until 1914. Now £4,000,000 a year is a tidy sum of money, the vastness of which it is very difficult to conceive. If Mr. Carnegie were to give away a £5 note a minute to everybody who cared to apply for it, he would at the end of a year-even supposing that he denied himself all sleep and worked night and day, week-days and Sundays, handing out his £5 a minute-find that he had only disposed of about £2,500,000, and he would still have £1,500,000 left over to play with; from which it follows that, taking interest into consideration, in the thirteen years of life that still presumably remain to Mr. Carnegie he must melt his gold or distribute his money at the rate of about £8 a minute, day in, day out, making no deductions either for sleeping