for a vegetarian mince-pie, and for a cautious and hygienic Christmas pudding. I have never quite understood why it should be a part of the Simple Life to have anything so deceptive and almost conspiratorial as an imitation turkey. The coarse and comic alderman may be expected, in his festive ribaldry, to mock a turtle; but surely a lean and earnest humanitarian ought not to mock a turkey. Nor do I understand the theory of the imitation in its relation to the ideal. Surely one who thinks meat-eating mere cannibalism ought not to arrange vegetables so as to look like an animal. It is as if a converted cannibal in the Sandwich Islands were to arrange joints of meat in the shape of a missionary. The missionaries would surely regard the proceedings of their convert with something less than approval, and perhaps with something akin to alarm. But the consistency of these concessions I will leave on one side, because I am not here concerned with the concessions but with the creed itself. And I am concerned with the creed not merely as affecting its practice in diet or cookery but its general theory. For the compilers of the little book before me are great on philosophy and ethics. There are whole pages about brotherhood and fellowship and happiness and healing. In short, as the writer observes, we have "also some Mental Helps, as set forth in the flood of Psychology Literature to-day—but raised to a higher plane." It may be a little risky to set a thing forth in a flood, or a little difficult to raise a flood to a higher plane; but there is behind these rather vague expressions a very real modern intelligence and point of view, common to considerable numbers of
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