the men at Joliet and Youngstown had voted to return to work, and every day was adding to the list of non-union mills, when Mr. Shaffer finally yielded to the pressure. At a conference in New York City on September 14, he arranged terms upon which the strike was finally called off on September 15. The following was the settlement made: AMERICAN TIN PLATE COMPANY. "First.-Scale shall be the prices agreed upon at Cleveland, and found in scale book. "Second. This contract is between the Amalgamated Association and the American Tin Plate Company, the latter being a distinct and separate company in itself. "Third. The company reserves the right to discharge any employe who shall, by interference, abuse, or constraint, prevent another from peaceably following his vocation without reference to connection with labor organizations. "Fourth.-The union mills shall be represented as such -- no attempts made to organize; no charters granted; old charters retained by men if they desire. "Fifth.-Individual agreements shall be made for mills of improved character until they are developed, when scales shall be made to govern. "Sixth.-Scale is signed for mills below: [mills which had been union the previous year, except Crescent, Irondale, Star, and Demmler]. "Seventh.-Agreed, that the company shall not hold prejudice against employes by reason of their membership with the Amalgamated Association. "Eighth. This agreement is to remain in force three years from July 1, 1901, but terminable at ninety days' notice from either party on or after October 1, 1902." SHEET STEEL COMPANY, "Scale as printed is signed for mills of last year but Hyde Park and Canal Dover." STEEL HOOP COMPANY. "Scale as printed signed for mills signed for last year.” It will be seen that the-terms of this agreement were decidedly less favorable than any other offer previously made by the Steel Corporation. The agreement was made with the constituent companies as such, not with the corporation for them; it was for three years, and during that time no attempts were to be made to organize in non-union mills. Eleven mills which before the strike had been union were lost to the Amalgamated Association, as well as any others which might not care to retain their charters. The eleven mills were the Crescent, Irondale, Star, and Demmler tin plate mills, the Cambridge, Chester, Canal Dover, Hyde Park, Old Meadow, and Saltsburg sheet mills, and the Monessen steel hoop plant. By the rejection of the settlement of September 4 two more mills were thus lost to the union, at the same time that the other terms were made harsher. It was a surrender rather than a settlement. While it is of course too early to note the effect of the strike on the Amalgamated Association, it is not difficult to predict it. After the disastrous Homestead strike in 1892, the membership fell off to about half, and it had just begun to increase again. Now that the union is forbidden to organize new lodges for three years, it will probably fall off still more in membership, and perhaps altogether lose its once important position in the labor world. Measured in money, the losses involved in the strike have been very heavy. The loss of the men in wages approximated $10,000,000; the loss of the company (including not only profits, but running expenses not stopped by the strike) was fully as much more,' and the further losses to producers of raw materials and to businesses dependent upon the steel workers for supplies brought the grand total of loss higher still.2 Most important of all, however, were the evils involved in the discredit brought upon trades-unionism by the breaking of contracts and the policy of the strike. These deserve careful and extended consideration. In spite of this loss, the Steel Corporation was able to declare its usual dividend in September. 2 Outlook, Sept. 21, 1901, p. 149. This estimate is probably too high. ARTICLE VIII. PROFESSOR PAINE ON THE ETHNIC AND CHRISTIAN TRINITIES.1 BY PROFESSOR FRANK HUGH FOSTER, PH.D., D.D. In this new volume, Professor Paine has carried a step further the work begun in the "Evolution of Trinitarianism."2 That work was an effort to show that the Christian doctrine of the trinity was no part of primitive and pure Christianity, but had originated by a process of evolution, marked by the importation of foreign and unsound materials, and tending already to an end in Pantheism which must necessarily condemn it. He now advances to the position that all religions have trinities, which result necessarily by processes of evolution, and are all alike worthless. Hence the condemnation of the Christian doctrine is complete. After a "preliminary survey" in which he affirms the universality of the law of evolution, and its strict applica tion to human affairs and history, to the exclusion of all exceptions and, in the sphere of religion, of all divine revelation, Professor Paine discusses the "causes of the rise of the ethnic trinities." He finds these in the sacredness of numbers, particularly of the number three, in the idea of generation, and in the general feeling among men of the "need of a mediating and intercessory being between man Christian Trinity. 1 The Ethnic Trinities, and their Relations to the A Chapter in the Comparative History of Religions. Paine, D.D., Professor, etc. Crown 8vo. Pp. x, 378. York: Houghton, Mifflin & Co. 1901. $1.75, net. * Reviewed in the Bibliotheca Sacra for April, 1901, p. 209 ff. VOL. LIX. No. 233. 9 and God." Beginning the study of the several examples of trinitarian doctrine with the "Hindoo Brahmanic trinity," he passes in review successively the Persian Zoroastrian, the Greek Homeric, the Greek philosophical, and the Greek Plotinian trinities. The Vedic trinity was Dyaus, Indra, and Agni; the later Brahmanic Brahma, Vishnu, and Civa. Upon Brahmanism follows Buddhism, and here we have "the only clear and complete historical counterpart to that of dogmatic Christianity." Gautama, like Jesus, "was not a dogmatist but a moral teacher." Their teachings have a "striking similarity." The lives of Buddha also possess a great correspondence to the lives of Christ. Buddha begins his career with a fast and a temptation. Legends of miracle begin early to gather about him. He became deified in the belief of his disciples, and was finally made the supreme deity incarnat ing himself in Buddha, and his birth was made miraculous, and from a virgin. When we pass to the later trinity, Vishnu incarnates himself in Krishna, the god-man. Krishna was, however, a purely mythical being, whereas the Christian doctrine of the incarnation begins with an historical person, Jesus. Thus two general classes of incarnations may be distinguished: (1) that "which starts with deity, and by an incarnation reduces deity to humanity"; (2) that "which starts with a real human being and raises him to the rank of deity and then accounts for his human nature by an incarnation of his deity." Of the latter class, Jesus, Buddha, and (probably) Zoroaster are examples. A similar account of Zoroastrianism next follows, in which the same lines of development are traced. Zoroastrianism adds the doctrine of the miraculous birth of the mother of Zoroaster. In connection with the idea of a necessary mediation, Zoroastrianism develops a "saviour," and finally, by hesitating steps, a trinity, Ormuzd, Anhita, and Mithra. The early Greek theology gives a succession of trinities, and in Athene (in the Odyssey), a compassionate mediator. The Odyssey "as a religious poem stands unrivalled in ethnic literature." Rome also had its trinity, of Jupiter, Juno, and Minerva. With the study of Greek philosophical trinitarianism, Professor Paine enters on a movement beginning with Plato but not culminating till Plotinus (400 B.C.-250 A.D.). Plato was himself no trinitarian; but he was followed in the development by Philo, who introduced the Logos as the central principle of mediation between God and his creatures. This is the origin of the Logos-doctrine in Christian theologians, Justin, the author of the Fourth Gospel, etc. From Philo came also the word "mediator," employed by Paul. He did not himself, however, go as far as to produce a doctrine of trinity, which was begun by Numenius. In Plotinus we have, finally, the fully developed, wholly abstract, pantheistic trinity of "The One, the Mind, the Soul." Having thus sketched the history of the Ethnic trinities, Professor Paine is ready to draw his conclusions, and to this devotes a second part of his book. These may be reduced to the single position that Jesus Christ was a mere man, and is to be esteemed and treated as one of the great teachers of man, first, no doubt, but like them in all essential respects. "The appearance of Jesus Christ can just as easily be accounted for, from an historical point of view, as that of Zoroaster, or Moses, or Gautama, or Socrates." Whatever else appears in traditional Christianity about him. is to be rejected as the product of the natural course of uninstructed human thinking. "Frequently in theological literature such matters as the virgin miraculous birth of Christ, his resurrection and ascension, his incarnation, and his preëxistent condition as the second person of the trinity, and even the trinity itself, are described as historical facts in contrast with similar legends and dogmas current in the |