air find shelter (Mark iv. 31 f.; Luke xiii. 19); of the fig tree, whose twigs become tender at the approach of spring, and put forth leaves (Mark xiii. 28), and if it be unfruitful can be fertilised by being dug about and manured (Luke xiii. 8); of the vinebranch, which, so long as it remains in union with the stock, can bring forth fruit, and which, through the pruning of the husbandman, can be rendered. more fruitful (John xv. 2-4); of the lilies of the field, which, without toiling or spinning, are more gloriously arrayed than Solomon (Matt. vi. 28 f.); of the reed which wavers in the wind (Matt. xi. 7). He refers to the wisdom of the serpent, and the harmlessness of doves (Matt. x. 16); to the foxes which live in dens, and the fowls which have nests (Luke ix. 58); to the hen which gathers her brood under her wings (Luke xiii. 34); to the ravens, which, without gathering stores, are fed by God (Luke xii. 24); of the eagles, which gather round the carcase (Luke xvii. 37); to the wild dogs and swine, which, if one cast them a pearl, which they do not value and cannot eat, would but trample upon it, and even attack the giver (Matt. vii. 6); to the sheep, which know the voice of the shepherd, and the names by which he individually calls them, which follow him, while they flee at the unknown voice of a stranger (John x. 3-5); and of the wolf, which harries and scatters the sheep (John x. 12; Matt. vii. 15). He mentions the salt, which, if it once become insipid, cannot regain its savour through anything else, and is not even fit for the dunghill (Mark ix. 50; Luke xiv. 34 f.); also the leaven, a small quantity of which is sufficient to

leaven three measures of flour (Luke xiii. 21); the wine, which, when new, bursts an old skin - bottle, but when old, is of mellower taste than the new (Luke v. 39); and the patch on unfulled cloth, which shrinks and tears the surrounding portion of the older cloth (Mark ii. 21).

3. The anthropological ideas imbedded in the discourses of Jesus are less in amount, though of greater importance, than those pertaining to natural history. Those ideas entirely correspond to the popular conceptions and modes of speech of the Old Testament which were current among the Jews in the time of Jesus. They were in a plastic, undeveloped state, and form by no means a scientifically elaborated system. First of all, the body and the soul in man were distinguished (Matt. vi. 25; x. 28). The soul (x) was regarded as the seat of the life, of the Ego in the widest sense. It was, in particular, the vital force of the external earthly life which animates the body, and distinguishes man and other animals from lifeless nature. It was refreshed and strengthened by food and drink, and was summoned away at the death of the man (Luke xii. 19-22). To love, to seek, and to save the soul, or to hate and lose it (Mark iii. 4; viii. 35; Luke xiv. 26; Matt. x. 39; John xii. 25), means to attend to and preserve the earthly life, or to injure or lose it. To yield up or to lay down the soul (Mark x. 45; John x. 11, 15, 17; xiii. 37 f.; xv. 13), means to offer up the external earthly life. So far, however, as the idea of continued existence after death was thought of, the soul appears to have been regarded as the seat of the Ego, which is not subject

to the conditions of earthly life, and which eventually becomes the subject of the higher heavenly life. In this sense Jesus can describe the violent deprivation of the earthly life as a killing of the body, with the express addition that men are unable to kill the soul (Matt. x. 28). In these distinct meanings which the notion of soul could bear, lies the solution of the paradox contained in those sayings of Jesus recorded in harmony in our three chief sources: "Whosoever would save his life shall lose it; and whosoever shall lose his life shall save it" (Matt. x. 39; Mark viii. 35; Luke xvii. 33; John xii. 25). Here, in the antecedent clauses, the preservation and yielding up of the external earthly life is meant; and, in the concluding clauses, it is the loss or gain of a higher personal life, whose well-being is independent of the circumstances of the earthly life. By "ease of soul" we must understand, at one time, the rest of the earthly vital forces (Luke xii. 19); at another time, the inward peace which the godly obtain, in spite of toil and burdens, through humble submission to the Divine will (Matt. xi. 29).

When Jesus refers to the conscious spiritual activity of man, He uses by preference the conception of the Kapdía. It is to be noted, however, that this conception as employed by Jesus, and, indeed, as used in the New Testament generally, being the equivalent of the Old Testament, does not correspond in meaning to the popular use of our German word Herz (heart).1

1 Cf. the notices upon the Old Testament and Pauline modes of speech in my treatise, Die Begriffe Fleisch und Geist im Biblischen Sprachgebrauche, pp. 30 f. and 133 f.

For we are accustomed to understand by heart, as distinguished from understanding and will, the seat of the disposition, of the feelings, and specially the seat of the good friendly feelings and frames (cf. the current expressions: to have a heart or inclination for something; to have the heart in a matter; hearty, heartless, etc.). The Kapdía of the New Testament, however, expresses much more than our notion, Sinn or Gesinnung (mind); that is, it denotes in general the seat of all kinds of spiritual activity, and has as little a good as a bad sense attached to it. In the kapdía, that is, the mind or inner man, reside the reasoning powers (Mark ii. 8); out of it proceed evil thoughts, unchastity, theft, murder, adultery, etc. (Mark vii. 21 f.); in it dwells lust, for example, that referred to in Matt. v. 28; it is the seat of doubt or of trust in God (Mark xi. 23); it experiences unrest, fear, sadness, and joy (John xiv. i. 27; xvi. 6, 22); it can be hardened or overcharged with intoxication of the senses or by pressure of cares (Luke xxi. 34), so that the vigilance and intelligence of men are impaired; it lies with a man's treasure, that is, the goods on which his thoughts and desires chiefly dwell (Matt. vi. 21). An essential characteristic of the καρδία is its inwardness (Mark vii. 21); ταπεινὸς τῇ Kapdía (Matt. xi. 29) is one who is lowly in his inmost thoughts; that is, one who keeps himself obediently and humbly submissive, in distinction from one who is merely in a lowly external position, and from one who only puts on the appearance of humility without being truly humble. The hidden contents of the inner being express themselves in the words (Matt.

xii. 34 f.) or the actions of men (Mark vii. 21 f.). Those expressions can indeed be hypocritically deceptive the lips can honour God, whilst the heart is far from Him (Mark vii. 6= Isa. xxix. 13). But God sees the real state of the heart (Luke xvi. 15).

The relation of the kapdía to the soul must not be conceived as if each stood independent of the other. But the soul comprises the whole of the spiritual nature of man, and the whole conscious spiritual activity can be referred to it. The disposition of restfulness, or of unrest, is attributed in certain utterances to the soul (Matt. xi. 29; John xii. 27), as it is elsewhere imputed to the heart (John xiv. 1; xvi. 22). Also in the words, Mark xii. 30, in which Jesus renders the passage, Deut. vi. 5: "Thou shalt love the Lord thy God with all thy heart (xapdía), and with all thy soul (vx), and with all thy mind (diávoia), and with all thy strength" (loxús), heart and soul do not denote two distinct spiritual faculties. But only in order to bring out as strongly as possible the completeness with which all departments of man's inner being must be brought under the sway of the love of God, the inner nature is pleonastically denoted by different expressions. Under the first of these the inwardness of the spiritual life is emphasised, by the second its individuality, by the third its faculty of intelligent thought, and by the last its strength or intensity.

The notion of the spirit (veupa), which Jesus often employs with reference to the Divine spiritual power, He uses only three times of man's spiritual life, where