No attempt will be made to give a pretentious bibliography of the literature pertaining to the various aspects of artificial lighting, for there are many articles widely scattered through many journals. The Transactions of the Illuminating Engineering Society afford the most fruitful source of further information; the Illuminating Engineer (London), contains much of interest; and Zeitschrift fÜr Beleuchtungswesen deals with lighting in Germany. H.R. D'Allemagne has compiled an elaborate "Historie du Luminaire" which is profusely illustrated, and L. von Benesch in his "Beleuchtungswesen" has presented many elaborate charts. In both these volumes lighting devices and fixtures from the early primitive ones to those of the nineteenth century are illustrated. A few of the latest books on lighting, in the English language, are "The Art of Illumination," by Bell; "Modern Illuminants and Illuminating Engineering," by Gaster and Dow; "Radiation, Light and Illumination," by Steinmetz; "The Lighting Art," by Luckiesh; "Illuminating Engineering Practice," consisting of a course of lectures presented by various experts under the joint auspices of the University of Pennsylvania and the Illuminating Engineering Society; "Lectures on Illuminating Engineering," comprising a series of lectures presented under the joint auspices of Johns Hopkins University and the Illuminating Engineering Society; and "The Range of Electric Searchlight Projectors," by Rey; "The Electric Arc," by Mrs. Ayrton; "Electric Arc Lamps," by Zeidler and Lustgarten, and "The Electric Arc," by Child treat the scientific and technical aspects of the arc. G.B. Barham has furnished a book on "The Development of the Incandescent Electric Lamp." "Color and Its Applications," and "Light and Shade and Their Applications," are two books by Luckiesh which deal with lighting from unique points of view. "The Language of Color," by Luckiesh, aims to present what is definitely known regarding the expressiveness and impressiveness of color. W.P. Gerhard has supplied a volume on "The American Practice of Gaspiping and Gas Lighting in Buildings," and Leeds and Butterfield one on "Acetylene." A recent book in French by V. Trudelle treats "LumiÈre Electrique et ses diffÉrentes Applications au ThÉatre." Many books treat of photometry, power-plants, etc., but these are omitted because they deal with phases of light which have not been discussed in the present volume. "Light Energy," by Cleaves, is a large volume devoted to light-therapy, germicidal action of radiant energy, etc. References to individual articles will often be found in the various indexes of publications.

THE END

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r our sakes, became the whole rational being, both body, and reason, and soul…. These things our Christ did through His own power. For no one trusted in Socrates so as to die for this doctrine; but in Christ, who was partially known even by Socrates (for He was and is the Word Who is in every man, and Who foretold the things that were to come to pass both through the prophets and in His own Person when He was made of like passions, and taught these things); not only philosophers and scholars believed, but also artizans and people entirely uneducated, despising both glory, and fear, and death; since He is a Power of the ineffable Father, and not the mere instrument of human reason." (Apol. II. ch. x.)

The dialogue with Trypho is the record of a lengthy discussion with a Jew for the purpose of converting him to the Christian faith. The assertion of the supernatural is here, if possible, more unreserved than in the First Apology. In order to convert Trypho, Justin cites every prophecy of the Old Testament that can, with the smallest show of reason, be referred to Christ.

Having, first of all, vindicated the Christians from the charge of setting aside the Jewish law or covenant, by an argument evidently derived from the Epistle to the Hebrews, [15:1] and vindicated for Christians the title of the true spiritual Israel, [15:2] he proceeds to the prophetical Scriptures, and transcribes the whole of the prophecy of Isaiah from the fifty-second chapter to the fifty-fourth, and applies it to Christ and His Kingdom. (Dial. ch. xiii.) Shortly after, he applies to the second Advent of Christ the prophecy of Daniel respecting the Son of Man, brought before the Ancient of Days. (Ch. xxxi.) Then he notices and refutes certain destructive interpretations of prophecies which have been derived from the unbelieving Jews by our modern rationalists, as that Psalm cx. is spoken of Hezekiah, and Psalm lxxii. of Solomon.

Then he proceeds to prove that Christ is both God and Lord of Hosts; and he first cites Psalm xxiv., and then Psalms xlvi., xcviii., and xlv. (Ch. xxxvi., xxxvii., xxxviii.)

Then, after returning to the Mosaic law, and proving that certain points in its ritual wore fulfilled in the Christian system (as the oblation of fine flour in the Eucharist—ch. xli.), he concludes this part of his argument with the assertion that the Mosaic law had an end in Christ:—

"In short, sirs," said I, "by enumerating all the other appointments of Moses, I can demonstrate that they were types, and symbols, and declarations of those things which would happen to Christ, of those who, it was foreknown, were to believe in Him, and of those things which would also be done by Christ Himself." (Ch. xlii.)

Then he again proves that this Christ was to be, and was, born of a virgin; and takes occasion to show that the virgin mentioned in Isaiah vii. was not a young married woman, as rationalists in Germany and among ourselves have learnt from the unbelieving Jews. (Ch. xliii.)

To go over more of Justin's argument would be beside my purpose, which is at present simply to show how very firmly his faith embraced the supernatural.

I shall mention one more application of prophecy. When Trypho asks that Justin should resume the discourse, and show that the Spirit of prophecy admits another God besides the Maker of all things, [17:1] Justin accepts his challenge, and commences with the appearance of the three angels to Abraham, and devotes much space and labour to a sifting discussion of the meaning of this place. The conclusion is thus expressed:—

"And now have you not perceived, my friends, that one of the three, Who is both God and Lord, and ministers to Him Who is [remains] in the heavens, is Lord of the two angels? For when [the angels] proceeded to Sodom He remained behind, and communed with Abraham in the words recorded by Moses; and when He departed after the conversation Abraham went back to his place. And when He came [to Sodom] the two angels no longer converse with Lot, but Himself, as the Scripture makes evident; and He is the Lord Who received commission from the Lord Who [remains] in the heavens, i.e. the Maker of all things, to inflict upon Sodom and Gomorrah the [judgments] which the Scripture describes in these terms: 'The Lord rained upon Sodom sulphur and fire from the Lord out of heaven.'" (Ch. lvi.)

It is clear from all this that Justin Martyr looked upon prophecy as a supernatural gift, bestowed upon men in order to prepare them to receive that Christ whom God would send. Instead of regarding it as the natural surmising of far-seeing men who, from their experience of the past, and from their knowledge of human nature, could in some sort guess what course events are likely to take, he regarded it as a Divine influence emanating from Him Who knows the future as perfectly as He knows the past, and for His own purposes revealing events, and in many cases what we should call trifling events, which would be wholly out of the power of man to guess or even to imagine.

I am not, of course, concerned to show that Justin was right in his views of prophecy; all I am concerned to show is, that Justin regarded prophecy as the highest of supernatural gifts.

Such, then, was the view of Justin respecting Christ and the Religion He established. Christ, the highest of supernatural beings, His Advent foretold by men with supernatural gifts to make known the future, coming to us in the highest of supernatural ways, and establishing a supernatural kingdom for bringing about such supernatural ends as the reconciliation of all men to God by His Sacrifice, the Resurrection of the body, and the subjugation of the wills of all men to the Will of God.