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The thesis indicates how central Canadian Methodists came to terms with Christian perfection in the years 1828-1884. It demonstrates that the concept was a matter of constant and considerable concern, and that the primary force in determining how it was attended to was the influence of John Wesley. The main elements of the concept are set out--an experience possible through momentary faith and resulting in cleansing from sin and the ability to love God with pure love. Influences upon Canadian Methodism are probed and, in particular, the thought of John Wesley on the subject is investigated. Lines of influence from Wesley to Canadian Methodism are traced. The thesis sketches the importance of the concept as seen in attempts to define it, to bring it to personal experience, to urge others to seek and find it. In the concluding remarks, some of the writer's observations are reflected.

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Canada's first Parliament Buildings, built in 1859--65 and destroyed by fire in 1916, were the nation's most prominent symbol of national identity and its most celebrated public space. Built into its fabric was an exclusively masculine definition of public persons, one which, at the end of the nineteenth century, women challenged in both subtle and overt ways. / This research examines the design of the Parliament Buildings as a multi-faceted building type, a complex mix of domestic, office and legislative design where both public and "private" spaces intersected. It overlays official documentation of the buildings with a rich variety of sources---archival photographs, newspaper articles and women's columns, letters, journals---to show how women transgressed the architectural prescription which placed them on the political periphery in the Ladies' Gallery, as observers and objects of observation. These sources show that, in fact, women altered and created spaces and initiated influential networks of their own both in and outside of the Parliament Buildings. By illuminating the primacy of the "political hostess," this research argues that women were not relegated to the sidelines, but appropriated---and practiced politics from within---the most privileged of spaces. / This methodology, by examining the interior organization and actual use of the Parliament Buildings, opens new possibilities for the study of legislative buildings and public buildings in general as dynamic systems of relationships rather than uni-dimensional building types. By showing how women challenged the spatial demarcations of gender and power and transformed the meanings associated with parliamentary and public spaces not initially intended for their use, we can draw a picture of the larger role women in Canada played as "public architects."

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My thesis revives the term raciology to describe collectively the literature which emanated out of philological ethnology, that is, out of the studies of man inspired by the rapid advances in linguistic science in the early nineteeenth century. Raciological Thought in Victorian Culture is divided into two parts: it examines the development and dissemination of nineteenth-century raciological knowledge in the works of celebrated philologists and anthropologists; and then investigates typical features of raciological discourse in Victorian and Victorian Canadian culture. It views this regional British literature as a field for the political and educational deployment of British raciological conceptions, and comments on some of the implications of the circulation of raciological doctrine. My argument begins with discussion of the often overlooked celebrity and authority of philologists in Victorian culture, tracing the derivation from philology of raciological typologies which established the raciological associations of terms like "Britons," "Anglo-Saxons," and "Teutons" during the early and middle-Victorian periods. An important aspect of the thesis is a re-evaluation of the influence of Friedrich Max Muller, the most influential comparative philologist and mythologist in the Victorian world. I argue that his use of etymological study for archaeological data greatly contributed to the rapid dissemination of raciological thought among the educated and educating classes. The first part of the thesis concludes with discussion of issues which animated raciological discourse. The second part follows the dissemination of Victorian raciological thought to Canada, and illustrates its effects in an imperial context. It demonstrates the use of raciology in establishing Canada's legitimacy as a British nation, and documents the place of raciology in establishing the authenticity of Canadian continuity with a British culture running into deep antiquity. After discussing neglected raciological aspects of several important Victorian Canadian source works, it goes on to outline the importance of raciological mythology to the preservation of the Dominion from American annexation and Fenian incursion. My epilogue briefly documents the decline of raciological thought in Britain after the 1890s. By investigating numerous neglected Victorian sources, Raciological Thought in Victorian Culture establishes raciology as an important element in Victorian political-and, in particular, nationalist-thinking.

My thesis revives the term raciology to describe collectively the literature which emanated out of philological ethnology, that is, out of the studies of man inspired by the rapid advances in linguistic science in the early nineteeenth century. Raciological Thought in Victorian Culture is divided into two parts: it examines the development and dissemination of nineteenth-century raciological knowledge in the works of celebrated philologists and anthropologists; and then investigates typical features of raciological discourse in Victorian and Victorian Canadian culture. It views this regional British literature as a field for the political and educational deployment of British raciological conceptions, and comments on some of the implications of the circulation of raciological doctrine. My argument begins with discussion of the often overlooked celebrity and authority of philologists in Victorian culture, tracing the derivation from philology of raciological typologies which established the raciological associations of terms like "Britons," "Anglo-Saxons," and "Teutons" during the early and middle-Victorian periods. An important aspect of the thesis is a re-evaluation of the influence of Friedrich Max Muller, the most influential comparative philologist and mythologist in the Victorian world. I argue that his use of etymological study for archaeological data greatly contributed to the rapid dissemination of raciological thought among the educated and educating classes. The first part of the thesis concludes with discussion of issues which animated raciological discourse. The second part follows the dissemination of Victorian raciological thought to Canada, and illustrates its effects in an imperial context. It demonstrates the use of raciology in establishing Canada's legitimacy as a British nation, and documents the place of raciology in establishing the authenticity of Canadian continuity with a British culture running into deep antiquity. After discussing neglected raciological aspects of several important Victorian Canadian source works, it goes on to outline the importance of raciological mythology to the preservation of the Dominion from American annexation and Fenian incursion. My epilogue briefly documents the decline of raciological thought in Britain after the 1890s. By investigating numerous neglected Victorian sources, Raciological Thought in Victorian Culture establishes raciology as an important element in Victorian political-and, in particular, nationalist-thinking. / Arts, Faculty of / English, Department of / Graduate

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