ich to base your convictions," said the Judge. "Will
you take us a little further into your doctrine?"

"I am afraid that my ideas are rather crude, sir. I have had access to
few standard works, and have been compelled to think out things for
myself. But if I do not bore you, I shall be only too willing to
continue. Indeed, it is a great treat to me, to speak with some one
who may contradict me where I fall into error."

"You are a modest young man, Mr. Grath. Please continue. You were
saying that one's knowledge might assure him a life hereafter."

"So I believe. Of course it is almost impossible, if not quite so, to
prove anything in connection with the great future. But it is the
prerogative of man to reason upon all subjects, and it is eminently
fitting that he should study that one which most nearly affects
himself. In the absence of absolute proof, I claim that one may adopt
any theory that appeals to him as reasonable and probable. Now in
relation to knowledge. I say it is more important to amass knowledge
than to hoard up wealth. Money belongs to the material plane, and,
having no relation to any other, it is as perishable, as far as it
affects one individual, as is the human body. Money buys luxuries and
comforts for the body only. It can add nothing to intellectual
attainment. You may say that with it one may purchase books with which
to improve the mind. That is true, but does not invalidate my
argument, for it is not the book which is pabulum to our intellect,
but only the thoughts which have been recorded upon its pages. Money
procures us the possession of the book, whereas if we borrow it, and
return it again, in the interval we may receive all the mental benefit
which it can bestow upon the owner. Knowledge, on the other hand, is
immaterial. It is an attribute of what has been called the soul. It is
potent while being invisible, and though invisible it has a market
value as well as things material. All the wealth of the world may not
suffice to make one man wise, while all the wisdom in the world would
surely make its possessor wealthy, but for the fact that he would
probably be too wise to wish for riches. If, then, knowledge is such a
potent factor in the world's affairs, can it be that it ceases to
exist when a man dies? It is reasonable to suppose that it does not:
then what becomes of it? The man cannot leave it to his heirs, as he
does his chattels. Therefore it must continue where it has always