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OCTOBER 1922

THE

^atholie^pld

The BleBflings of Heresy

Ode in Time of Doubt

Saints and Charlatans

Our Lady of Oxford

Paul Beroulede the Patriot

Of Some Americans

Democracy'

A Doctor of Salamanca

The Sister of Mercy

The Comedy of Evolution

Astrology

Mike

Hovalis

ftp

Daniel A. Lord, SJ, 1

^ --I Theodore Maynard 14

\J , \ \ \o Joseph J. Reilly, Ph.D. 19

\^ 2a-"i3 Charles J, Quirk, SJ. 32.

William //. Scheifleij 3X

John Ayscough 4L

Mauriee Francis Eyan oQ*

D. C. N. 57

Laura Simmons 65

Jnmes J. Walsh, MJJ,, Ph.D. 66

Sir Bertram C. A. Windlc, LLJJ., F.H.S. 76

Thomas B. Reillg 82

A. Raybould 95
New Books

Recent Events
France, Germany, Russia, Greece, oAustria, Switzerland, Holland

Editorial Comment

Price— 40 cents ; $4 per year

THE OFFICE OF THE CATHOLIC WORLD, NEW YORK

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A Pamphlet Every One Should Have

The Flight of An Eagle

By BLANCHE MARY KELLY, Litt.D.

A biographical sketch of the late
REV. MOTHER AMY GURDON, R.S.H.

Tlie Rev. Mother Amy Gurdon was a living
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THE

^]][atholie^opld

MONTHLY MAGAZINE

General Literature and Science

Vol. CXVI. OCTOBER, 1922. No. 691.

The entire contents of every isiiue of The Catholic World are protected by
eopsrright. Ouotatlons and extracts, of reasonable length, from Its pages are permitted
when proper credit Is given. But reprinting the articles, either entire or In substance,
even where credit Is given. Is a violation of the law of copyrli^t, and renders the
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1917, authorized October 9, 1918.

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THE

Qitholie^pld

Vol, CXVI.

OCTOBER, 1922.

No. 691.

THE BLESSINGS OF HERESY.

BY DANIEL A. LORD, S.J.

I WELL-KNOWN critic of life and letters once
said flatly that no man ever thought himself out
of the Church. But unquestionably men have
believed they thought themselves out of the
Church.. They have looked into the face of
heresy and seen that it was plausible. They have given up
their faith because someone who talked better than themselves,
knocked the wind out of their arguments and left them gasp-
ing for breath.

For heresy we have always with us. Many a man leaves
the Chiirch under the conviction that the latest teacher to at-
tack her has proved, if not the soundness of his own position,
at least the falseness of hers. After all, it is a simple thing
to tear a creed to tatters and smash truth on the anvil, as
simple and interesting as the trick of the magician of your
boyhood, who smashed your watch or your father's silk hat
for the amusement of his audience. Not all the good debaters
are Catholics. And I believe that now, as in the days of
the Apostles, Catholics leave their faith because the other
side seems to have got the whip-hand. They regret the step,
but they walk with apparent logic into what is the tragedy
of supreme ignorance.

CorrmiOBT.

1922. Thb MissiOMAaT Society op St.
nf THE State or New Yoek.

Paul the Apostle

VOL. czvi. 1

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2 THE BLESSINGS OF HERESY [Oct,

Each generation has its own pet crop of doubts and diffi-
culties, the fruitage of that side of the human intellect which
quarrels with any authority, even the Divine. The Apostles
had hardly heard the echoes of their first triumphant preach-
ing of Christ die away before a school of men rose to ques-
tion, contradict, flatly deny the truth of that teaching. These
newcomers had another revelation beyond and above that of
the Apostles. They were clever men, so clever, in fact, that
they called themselves "Gnostics," "those who know;" and
in their hands we may be aure the arguments of the fisherman,
Peter, and the tax-gatherer, Matthew, seemed weak and more
than a bit silly. Many a Christian felt that they had out-
argued the Apostles and so turned from Christianity to Gnos-
ticism.

Gnosticism is hardly an interesting historical question
nowadays, but heresy iLourishes like the bay tree. Though
the Gnostics are dead and forgotten, a hundred new schools
of heresy fill the place of the departed. True, they call them-
selves Science, Historical-criticism, Philosophy, New Thought,
but like the Gnostics of old they still play clever tricks with
Catholic doctrine, twist it into laughable shapes, and prove it
so utterly absurd that Catholics now and then turn disap-
pointedly and shamefacedly from the Church of their nativity.

We, who find ourselves face to face with modern heresy,
have one distinct advantage over the Christians who met the
arguments of the Gnostics. We have history to read, and
history is strewn with the fetid corpses of once powerful
heresies. For heresy has been a most remarkable way to
oblivion. The Church has threaded a path down the ages
that is lined with the tombs of enemies who once laid vigor-
ous hands on her throat. Perhaps the promise of Christ has,
after all, been fulfilled, and He has been with His Church and
will be to the consummation of the world.

In all history there was never an institution so in need of
unity and peace as the infant Church. Born among an out-
cast race, propagated by men whose clothes still stank of the
fish of their native lakes and who spoke Greek with a Hebrew
accent, with the most terrible stigma conceivable branded
into its soul, the shame of the Cross, and the greatest empire
of the ages banded with the world's most powerful religion
in a resolve to crush it, Christianity seemed absolutely doomed

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1922.] THE BLESSINGS OF HERESY 3

unless its members fought shoulder to shoulder against their
uncounted foes.

But before the memory of Pentecost had grown dim,
Gnostic and Novatian and Donatist added civil war to the
shame of the Church's origin and the vigor of its avowed
enemies. Internal dissension broke the infant Church. Blood
had nurtured it; it thrived on the rack and grew strong in
the midst of flames; but these newcomers flung in the face of
loyal Christians doubts that staggered their faith, difficulties
for which they knew no answer. And Gnosticism, Novatian-
ism and Donatism spread like a living flame. It is hard for
us to realize that, to us, amusing curiosities, antequated
questions that time has piled high with dust, were, in their
day, living, pulsing issues that made the faith of strong
Christians tremble and the faith of weak ones fall crashing
to the earth. Men who faced the lions and the stake without
a tremor shrank back before the new-born doubts. And her-
esy, almost coeval with Christianity, for the first time lifted
its war club in the exultant thrill of certain victory.

But Gnostic and Novatian and Donatist are forgotten;
the very doubts with which they seemed to rock the Church
to its foundations are known only to the professional his-
torian with a taste for history's byways; while Christianity
lives today in undrained vigor and claims men's intellects
and hearts with the same calm assurance.

We who know none but the mild-mannered, white-gloved
heresies of today have no concept of the fury with which
Arianism broke over the Church. Carried on the spears of
the invading barbarians who were to become the makers of
modern Europe, swept onward by their sheer weight of num-
bers, Arianism overwhelmed the Church with brute force.
Whole countries were caught into its grip as the civil powers
fell back, crushed by the hairy-armed Goth and Vandal.
Christian bishops were toppled from their thrones, and
bishops of the Arian creed were set up by the conquerors.
From Rome itself the Pope was driven into exile, a hunted,
harried thing with these blood-lusting men from the north
hot on his heels. No sane man, during the three years that
followed, could have dared doubt that Arianism had con-
quered the world, for, as St. Jerome cried, "the whole world
groaned at finding itself Arian."

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4 THE BLESSINGS OF HERESY [Oct.,

All this is history, penned between the covers of volumes
on the scholar's shelf. But Arianism is a phantom, a ghost
that may not walk with living men. The beaten Church
somehow lives today more vigorous, more flourishing than
ever, while Arianism lies buried in the sands of Mohammedan
Africa.

What Arianism was trying to achieve by force, Mani-
chseism, Nestorianism and Pelagianism were striving to ac-
complish by weight of argument. Yet where today is Mani-
chaean, Nestorian, Pelagian? Our tongues stumble over
their unfamiliar names. What precisely were those doubts
and difficulties that seemed so formidable to their own times?
Of the millions who today enter Catholic churches, scarcely
a hundred ever heard of them or could tell you why those
arguments tortured weak souls in another generation.

Protestantism is so close to our own times that its final
history has still to be written. Yet, certainly, if any force
seemed to threaten the downfall of the Church it was that
tidal wave that broke over Europe. In less than a century, it
had caught to itself Germany, England, Sweden, Norway, Den-
mark, Scotland, the Dutch Republic, and half of France.
There seemed no stopping its rush. Yet significantly enough,
within a hundred years it had reached its highest level, beyond
which it has never passed, and from which today we have
more than a little reason to think it has vastly receded. But
more of that later.

Nowadays heresy shrinks from the name. But to the
Catholic the doubts and difficulties of Agnosticism, Material-
istic Science, the Higher Criticism, and the Newer Cults are
as much heresies as were those of Arius or Nestorius or
Luther. Even where the argument is new, the manner is
old as time. And precisely time it is that tests truth. Give
time its chance, and time will corrode any heresy until it falls
into red rust. Time has not had its chance with modern
heresies. We can only study them in the light of the past.

Historically regarded, all heresies are identical in course;
and that course throws us back with ever-increasing con-
fidence on the divinity and unassailable strength of the
Church. Almost always are they backed by powerful civil
force, force that at times is simply overwhelming. For heresy,
with a correct instinct, turns from divine help to the human

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1922L] THE BLESSINGS OF HERESY 5

help, which alone it has any right to claim. One might fancy
it would learn from Christianity that you can no more quench
truth with force than you can quench flame with oil. Beat
truth down with a sword» and it leaps like the flame you beat
with dry grass. Truth is stronger than any power that can
be hurled against it; but heresy has not the courage to face
that fact, so it comes marching on with leveled lances and the
roll of beating drums.

Thus came Arianism on the naked swords of barbarous
hosts. Arianism, pampered by Roman Emperors, had won
the invading nations almost before they began their triumphal
march. They cracked Rome like the hollow shell it was, and
flung their chieftains from their ox-hide shields into the chair
of the Cnsars. Then they turned that mighty energy, as yet
scarcely exerted, against the Catholic Church; and the Church
seemed to rock beneath the blow. But the humble power
that, before the barbaric invasions, had conquered Rome,
now caught up and conquered Rome's conquerors. The force
that could throw bishops from thek thrones and drive the
Pope into exile, was still too weak to crush that something
stronger than Pope or bishop, the Church built upon a rock.
Before the lapse of two centuries, Arianism had bowed to
Catholicism and disappeared with the melting of ephemeral
barbarous kingdoms.

The princes of Europe were quick to see the possibilities
of Protestantism, which placed in their hands not merely the
civil power, but the religious power as well. If it was pleasant
to be head of the State, and that by ''Divine Right,'' it was
doubly pleasant to be head of the Church as well. And if they
could get rid of the bishops who had thwarted their absolutism
and the Pope who had been quick to check them in abuse of
power, then, cried the princes, the new religion could have
their armies, and gladly. So out flashed swords, and Luther,
Knox, Cranmer, and Calvin were quick to use this easiest
method of propaganda. Mohammed had taught Christianity
a valuable lesson in proselytism.

Modem heresy has laid aside the sword and the lance,
in most cases, as obsolete weapons. Yet it is interesting to
note how even the dainty heresies of our present day are not
ashamed of a well*directed blow against the Church. The
calm philosopher, the truth-seeking historian, the suave

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6 THE BLESSINGS OF HERESY [Oct,

scientist of France wrote the clever Law of Spoliation and
drove priests from the bedsides of their sick and dying, and
nuns from their classrooms and hospitals and convents. It
wasn't a very brave blow, not an honest sword-cut of one man
against another armed man; but it hurt the Church, so what
mattered it if frail women were driven from homes where they
served the poor into exile and beggary? The same spirit of
modern heresy directed the bitter persecution of the Kultur-
kampf, wrote the anti-clerical laws of Portugal, Italy, and
Mexico, and strove to keep in force the disability laws of
England and Scotland.

Modem heresy is not precisely logical. If the Catholic
Church is as rotten and weak as it claims, why must war be
waged on it through repressive laws? Why strike at its
schools and hospitals and works of charity, injuring women
and the orphans and the old people they have sheltered? Why
not trust to its own inherent weakness to bring it to an in-
evitable ruin? Heresy, which has always been so sure of its
superiority to Catholicism, is never willing to trust the modem
principle of the survival of the fittest. For, somehow, Cath-
olicism always seems to survive.

Between cultivated men of today, force is not regarded
as much of an argument. A show of physical violence simply
stiffens the back and sets the jaw of a red-blooded man or of
a woman of fine temper. History is proof that persecution
is always a good thing for truth; it kills off the weak and
vitalizes the strong. But attack a man's intellectual convic-
tions, and you have a weapon of quite another calibre. Some-
times, even those of us who feel sure of our positions, are
startled almost out of our calm by the bland assurance of
modern adversaries, who seem to take it for granted that the
Church is absolutely wrong, that they are absolutely right,
and that no one but the hopelessly stupid can be unaware of
the fact. That is an attitude that frightens the weak Catholic
more than any show of force could possibly do.

In reality, that pose is antiquated theatric harness that
still serves when the lines of the drama are essentially weak.
Just a few years ago, Joseph McCabe, ex-monk and fallen-
away Catholic, swaggered through a book that proved what a
dead and discredited thing Catholicism is. Those who were
impressed were only those who did not know that Voltaire,

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1922.] THE BLESSINGS OF HERESY 7

one hundred and fifty years before, had swaggered in just
the same fashion and boasted the same boast. And Voltaire
was only echoing what Luther had vaunted in his day» as
Luther was the echo of Huss, of Arius, of Nestorius, of the
first Gnostic that ever talked down an Apostle.

Let us admit that the attitude is not a difficult one to as-
sume and that it is distinctly becoming. Each new heresy has
its battery of new doubts and objections, which it fires in a
perfect barrage into the camp of the believers. So heresy
comes and flings its new difficulties with tremendous rapidity
and assurance into the face of Catholicism. There is some
truth in them, some falseheod, and only a fool would allow
himself to answer them off-hand with a categoric yes or no.
Besides, at times, difficulties arise for which there is no answer
at hand, difficulties gathered from the latest findings of the
laboratory or from newly-opened archives, and only a slow
sifting will finally bring the correct answer.

But time for sifting is not allowed. Bang, goes the diffi-
culty! And if the answer is not batted back like a volleyed
ball in tennis, heresy crows triumphantly. It has proposed
a difficulty; the Church has not answered; there is no answer;
the Church has been proven wrong. Four short leaps, and a
difficulty has been turned into a deathblow to Christianity.

At this point, the weak Catholic or the ignorant Catholic
loses heart completely. He scurries about feverishly; he runs
his hand through his hair; he feels his jaw sagging and his
shoulder drooping under the blow; he dares not lift his eyes
to face the smile on the lips of his antagonist. Great heavens I
the Church at last is fronted with an unanswerable fact, is
down and the referee. Time, is telling off the dread seconds.
And another Catholic is lost to his faith.

It is all dreadfully sad, but, honestly, it is more than a bit
ludicrous. For every heretic that ever lived claimed that his
difficulty was unanswerable, shouted that he had dealt the
Church its deathblow, crowed loudly, and was too often
believed. Yet with the slow passing of days, time grinds his
arguments to powder, scatters them to the winds, and not
even the shadow of a memory is left of his insoluble diffi-
culties. Catholicism is a living, vital fact today, while the
ghosts of dead and gone heresies stalk the shadows, and, like
ghosts, are of interest only to those of morbid tendencies.

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8 THE BLESSINGS OF HERESY [Oct.,

Doubts that thundered at the gates of Christianity lie molder-
ing in decaying tombs on which* with difficulty, the ante-
quarian traces their names.

No one who has watched with interest and sympathy the
futile effort of Protestantism to unite in a World Movement,
can help but wonder if modern Protestantism really knows
its own mind and its own belief. Modern Protestantism has
so shifted and changed its position that almost any shade of
belief or unbelief may be held under its generous roof tree.
Yet when Protestantism broke from the Church, it broke for
certain well-defined reasons: the Pope and the Episcopate
were intrusions thrust upon the Church during the dark days
of the eighth and ninth centuries; the Church was full of
novelties that no one had dreamed of until the Middle Ages;
faith alone was necessary; one was predestined to hell
without any demerits on his part; the Bible was the sole rule
of faith.

Had Catholic apologists left the arguments unanswered,
as they certainly did not, we could still read their answer in
the treatment accorded by time to those fundamental Prot-
estant theories. Four centuries have seen the arguments of
Protestantism undergo the most mysterious metamorphoses.
Protestant scholars, even more than Catholic, have pushed
back the veils that shrouded the first centuries of history to
find that the "innovations" which Luther claimed had slowly
changed Christianity into Catholicity, came out of the cata-
combs when the Church first issued into the light. Harnack,
Protestant and Professor in a Lutheran University, writes:
"The Reformation (of the sixteenth century) not only de-
stroyed the ecclesiastical constitution of the Middle Ages, but
broke off all connection with the ecclesiastical constitution
of the second and first centuries." Such an admission would
have called forth Luther's strongest German and his most
scathing abuse. Catacombs, early churches, newly-discovered
documents, careful research have all added their sum to the
proof that Protestantism had no more connection with the
early Church than it had with Shintoism, and that the so-
called innovations of the Church of the Middle Ages were
coeval with Christianity.

In the third century, when the watchful secrecy, with
which all Christian dogma was protected from Roman spies.

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1922.] THE BLESSINGS OF HERESY 9

was at last slowly removed, we find the Bishop of Rome ap-
pealed to as the head of the Church, Mass and the Sacraments,
a completed hierarchy, prayers for the dead just as in the
days of the Reformation. It was a sad blow to Protestant
apologists to find among the men implicity condemned as
innovators and perverters of Christ's Church, Augustine,
JeromCt Cyril of Alexandria, and Cyprian of Rome.

The changed attitude of Protestantism toward the Bible
is nothing short of a complete right about face. For the Re-
formers, there was no other rule of faith. In the inspired
word of God was the only truth clearly spoken to men, ob-
viously intelligible, patent to all who ran and read. Now pro-
fessors in Protestant theological seminaries throw out, with a
careless toss of the hand, whole books of the Scriptures, es-
sential passages in the Gospels, any chapter or verse that
does not please their fancy.

As for faith without works, we have seen that original
doctrine of Protestantism stood on its head until it reads now,
not faith without works, but works without faith; or, to put
it less crudely, it makes no difference what you believe so long
as you do what you consider right. That leaves us the doc-
trine of Predestination, which is so unfashionable nowadays
that not only are souls no longer predestined to hell, but we
are told from Protestant pulpits that there is no hell to which
to predestine them.

What would those weak Catholics think, I wonder, were
they to come back and see what Protestantism had done with
the very arguments with which it attacked Catholicism in the
feverish days of the sixteenth century? Whatever Protestant-
ism may say to its followers of today, this at least it must
admit, that it gained its original converts under false pretences
with doctrines which it has been forced to abandon. A
church which must make this admission, can scarcely claim
for itself much credence today. No wonder that Protestant-
ism has become, year by year, less religious and more purely
social in character. The day is past when Protestantism
thinks its faith worth fighting for.

The generation of heretics just gone told us point blank
that Christianity was absurd and that science had made it so.
Simple as salt I Not even the most fundamental of Christian
beliefs had so much as a leg to stand on. Christianity was

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10 THE BLESSINGS OF HERESY [Oct.,

based on the salvation of souls; science had proved that the
soul was less real than the creatures in Alice's Wonderland,
and distinctly less significant; therefore, the sole reason for
Christianity's continued existence had ceased to be.

That simple little syllogism, air-tight and waterproof, was
tricked out in every argument wrung from everything from
Darwin to the new applied psychology. And what a world
of good rhetoric made it palatable to the unscientific mind!
When the fury of materialism was at its height and each new
fakir, before the flap of his scientific tent, ballyhooed just a
little bit louder and a little bit more coarsely than his prede-
cessor over the particular charms of his pet collection of
missing links, the believing Christian looked on with real
horror at the damage that was done to the faith of the credu-
lous and the tranquillity of the timid. Men, who were told
they had no souls, and told this with all the solenm assurance
of teachers whose word was supposed to be law in then* par-
ticular field, believed, and left Christianity by hundreds. One
shudders today at the calm assurance of those who blasted
faith without a qualm, and by the vehement force of an un-
proved assertion.

For not only was that age, as Sir Oliver Lodge admits,
pitifully anti-matter-of-fact and utterly impatient of inquiry,
but men like Sir Oliver have lived to say: **It may be doubted
whether Materialism as a philosophy exists any longer." More
interesting than that is the fact that the scientific world, which,
fifty years ago, was pooh-pooing the idea of souls, is now or-
ganized in a tremendous eff'ort to prove the scientific character
of Spiritualism. In those days, you were told that psychology
had shown that all thought is brain and nerve action and
nothing more; and if you protested in a mild sort of way,
the crushing weight of a name was hurled at you: Wundt,
father of experimental psychology. Yet modern psychology
dodges brain and nerve explanation in favor of almost any
sort of soul, preferably a world soul like that of William
James' theory; and, almost at his death, Wundt announced
that the results of his laboratory work had led him to the soul
principle of Aristotle as the most satisfactory explanation of
his observations. And the soul principle of Aristotle has been
drummed into the head of every student in Catholic colleges
ever since St. Thomas caused such an intellectual stir in

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1922.] THE BLESSINGS OF HERESY 11

Southern Europe. We are always wrong in the beginning, and
we are always right in the end.

So within our own half century we have seen a scientific
heresy that started with great waving of flags and beating of
drums, meekly admit that there was something wrong with
the cause for which it was fighting and something decidedly
shady about its leaders. But the admission at this late date
cannot give back faith to the weak souls whom it fooled and
befuddled, with proofs that did not prove and arguments that
cracked like glass.

About that same time. Higher Criticism started to handle
the Bible as a very young child handles a very precious book.
It ripped it chapter from chapter, broke it down the back, and
started to chew the battered renmants. The Pentateuch
written by Moses? Let's talk sense! For instance, as a simple
argument, is it possible you don't know that men did not learn
to write for almost five hundred years after Moses had been
gathered to his fathers? As for the New Testament, we have
proved conclusively that it was written about two hundred
years after the death of the Apostles.

But time has done its usual smashing work. History
knows now that men wrote for almost five hundred years
before the birth of Moses, and it has proved, to the satisfac*
tion even of those who reject Christianity, that the New Testa-
ment was written at the time it claims to have been written,
and by men who were essentially truthful in their relation of
facts. God pity the poor deluded Christians who were
frightened by a phantom that they took for a living proof;
and God pity still more the historians and critics who dared
dress up a pumpkin and a broom and frighten weak children
with a halloween ghost.

So the course of heresy, no matter when or where, is
astonishingly the same : swift in rise, arrogant in pretensions,
confident in boasts, and crashing in its fall to oblivion. The
Church, you notice, is always wrong; heresy is always right.
Yet heresies fall to ashes, and the Church moves majestically
on, a living, vital power. The unanswerable arguments are
answered or fall to pieces of their own inherent rottenness;
a splendid show of unity cracks into a thousand brittle pieces;
truth goes on, one and undivided; and heresy sinks to a dis-
honored grave.

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12 THE BLESSINGS OF HERESY [Oct.

For a study in interesting contrasts, I suggest the Puritan
and the Irishman of the seventeenth century. There was a
force — that Puritanism! With fierce, unflinching religious
realism, it sets its purpose working in quiet councils, mustered
its strength secretly for the great day, bided its time patiently,
and then, with its army of psalm-singing dragoons, toppled
the English king from his throne, gathered his handsome head
in a wicker basket, and placed Cromwell on the kingly dais
and an iron heel on the neck of England. Then it turned its
eyes across the channel to Ireland, still suffering from the days
of Henry and Elizabeth. Catholicism was there, so the un-
conquerable army crossed the sea to make an end of Popish
superstitition. Never was an army more utterly successful.
It drove Catholic Irishmen before it like sheep beaten back
with a lash. For the Irishmen who survived, there was a
choice between hell and Connaught, which Cromwell, with
grim humor, did not fancy much of a choice.

That was not so many centuries ago. Where now is the
Puritan that ruled England, conquered Ireland, and sent his
colonists to people America? Search him out in the pages of
Macaulay's **Milton," which the schoolboy reluctantly drags
with him to class. Any encyclopedia will give him five to
fifteen pages. A few notable statues of him ornament public
buildings, but he himself is gone from among men. And the
Irish Catholic that he drove, at the point of the sword, from
his native holdings? Proscribed, beaten, crushed, stripped
of lands and honorable estate, he has gone to the four quar-
ters of the globe, from Northern Canada to farthest South
America, from South Africa to Australia, and with his hated
religion has changed the religious face of the world.

Christianity has been proud to believe that its history is
very much the replica of that of its founder, Christ the
Saviour. Here as elsewhere it finds a striking parallel. For
heresy and unbelief can never again equal the triumph it
gained over Christ. Once in the world's history, error and
falsehood actually rose up and killed the Truth. That is an
impressive fact. The eternal Word of God, the infinite Truth
came down from Heaven and walked the earth in human
form. "I am the Way, the Truth, and the Life,*' He said, and
the pure of heart and noble of mind heard Him gladly.

But doubt and unbelief laughed in His face and called tiie

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1922.] THE BLESSINGS OF HERESY 13

living Truth a liar. What was more, they determined to
prove by an irrefutable argument what a liar He was. They
would kill the Truth, blot it out from the earth. And they did.
They took the Word of Truth and nailed Him to the Cross,
and then from the foot they taunted Him with His defeat.
Pagan incredulity stood guard there, and Jewish pride of in-
tellect that would not believe the Carpenter Who called Him-
self the Son of God. ^We have killed Him,*' they bragged,
**so judge for yourselves if He be the Christ, the Word that was
made Flesh.'* It was a powerful argument, and the world
yet unborn stood on tiptoe for the answer.

Yet from the pulpit of the Cross the dead and murdered
Truth spoke with a voice whoi^e silence was louder than the
most vehement shrieks of the doubt and unbelief that howled
joyously at His death. Truth, slain by those who would not
believe, was eloquent with an eloquence that has thrilled the
thinking world and forced unwilling ears to listen. Truth
hung dead on Calvary's Cross, and Truth dead, taught the
world.

No doubt nor unbelief can kill the living Truth. The
Church, in its moments of most terrible intellectual assault,
was never nailed to tbe Cross as Christ was; doubt and un-
belief has never slain it as they slew its Master. But if some
of the disciples turned from Calvary with grief in their hearts
and the faith in Christ stricken from their souls, they would
speak feelingly today to the Christian who turns from his
Church in the conviction that doubt and unbelief have killed
it For Christian truth is of God, and God cannot die.

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ODE IN TIME OP DOUBT.

BY THEODORE MAYNARD.

IGHT: and the skies that stretch are black;
The wild winds silent, though I seem to feel
Rather than hear their noiseless footsteps steal.
The whispers of their dark conspiracy
To lash to fury and a stormy wrack

This ocean sullen as a stagnant pool.

Lying awake, I listen to its breath

Rising and falling like a sleeping beast's.

Of one that, having eaten full.

In mimic death is unafraid of death.

But when it shall awaken

Beneath the torturer's hands in agony.

Then shall the air be shaken

With cries for all it knows as good —

With shrill, and frenzied cries for blood.

Loud as those uttered by the raving priests

Of some enormous, savage deity

Whose thirst's unslaken.

Oh, now there is no hint of that old mild
Wordsworthian nature, that a child
Finds in a meadow, but a dread obscene
Rapacious monster, which will tear
All the bright loveliness that has ever been
Limb from limb in its lair!

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1922.] ODE IN TIME OF DOUBT 15

III.

At such an hour no dreams can comfort me;

Nor can 1 slip in sweet oblivion

Into the cool waters of a fairy sea.

Delusive joys are gone;

And in my bitterness I loathe

The treacherous imagination that could both

Create and relish what it had created.

Now are there stripped away

The tinseled cloak of day.

The painted mask so often worn by night;

And truth, the pitiless.

Stares straight into my drawn, affrighted face.

With pleasant lies my soul is sated:

With all the fair illusion of delight.

The ignorance of happiness;

With all, that lacking substance, takes on seeming

And yet, and yet if truth had untruth's grace —

Or this were only dreaming!

IV.

I know the immitigable hour to be

A symbol of our weary, frightened age,

A microcosm of our world, epitome

Of all we hold as our poor heritage —

Our spirits' gloom.

Shut in a narrow room.

While in the nether night the North-winds rage

And bang against the fastened shutters.

The fire has burned to ashes in the grate;

The candle slowly gutters;

And I am left alone.

As cold as the coldest stone.

Empty of noble love and noble hate,

Empty of all the passion of belief.

Of ardor and of indignation,

Incapable of joy and her twin sister grief

(And who shall say which is more fair

Or potent for the soul's transfiguration?)

I only have despair,

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16 ODE IN TIME OF DOUBT [Oct.,

But, ah, more grievous still!

How shall man's paralyzed and shackled will

Onset and overcome —

When all the ringing cries of hope are dumb —

The captain evils that have him in thrall?

Although the strongest tyranny would fall

Before the lightest challenge of the slave.

The tempered metal of his chain

Were forged in vain,

Would he but lift the ensign of revolt:

The flashing of his eyes would be as swords,

'Gainst which all hostile hordes

Would break and run precipitously,

As though before the bronze Olympian bolt.

Let him but give one glance of hot disdain.

And he shall shout for liberty !

VI.

Alas! I see the slave content.

Infamous, and innocent

Of the quick flame that thrills along the veins

And, burning, blesses him who would be free.

But fearing to accept the pains

Of pure and purging fire

Accompanying the rapture of desire —

Which is the pang of sanctity —

He shuns desire as saints shun sin.

The diflBcult hope at enmity vrith ease.

The passionate discipline

That nerves the soul who, daring much.

Believes — all this he ventures not to touch —

But having made a desert calls it peace.

VII.

All that was once a mystery come to flower
Has now the steady throb of a machine,
By which the soul stands watching hour by hour,
Pulling the levers, keeping bearings clean —

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1922.] ODE IN TIME OF DOUBT 17

For never has she seen

A higher energy than this.

Or known a spiritual hunger, or the bliss

Of beauty making trouble in the heart —

Stinging the will to exercise of art.

Since man in silly pride discrowned his gods,

Authors of starry night and early morning,

They wreak their vengeance with their hardest rods —

And he is impotent to capture

Spring's secret or his old religious rapture . . .

And he is unremindful of the warning.

VIII.

His engines lift laboriously on high

Huge towers against an empty sky.

Stark steel holds up its loveless head.

Magnificent and dead —

The first of all the skulls that never grinned !

His handiwork is mirthless.

And energy, grown sad, is worthless

However high it leaps into the wind.

Man's empty architecture is unlit

With laughter, joy, or gay, audacious wit —

For man has sinned, has sinned.

Allowing doubt to eat his heart away.

His heart is heavy and grey.

IX.

Has he no memory how the streets ran red

When treason touched the charter of the guild?

When man, not iron, held up an iron head?

When happiness and holy laughter filled

His life with bounty and his lips with song?

Has he no memory of the wrong

The cunning prophets did him who destroyed

The living creed that he enjoyed?

Which sent him soaring like a bird in air —

Like a lark singing; like an eagle strong —

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18 ODE IN TIME OF DOUBT [Oct.,

Which drew up, rather than builded up, the stair

His spirit used to gambol into prayer;

Lifting, as a church its spire.

His voice in the ecstatic choir

To pierce the heavens, sharp with strong desire.

I, lying in a darkened room awake.

And waiting for the tempest to begin.

Can have no comfort till these lead clouds break

And let the lurid sword of lightning in:

Such surely is the end of sin !

That Crod pours forth

The vials of His concentrated wrath.

Of which this gathering storm is but the type —

To purge with terror those who know no love.

And, lacking love, no joy;

'Gainst whom He will deploy

Angelic armies and the chiefs thereof.

The time is ripe, O God, the time is ripe !

XI.

I am the child of this unhappy age;

I have known doubt that saps the brain and will:

My eyes have pored o'er many a pedant's page.

And I have heard them speaking cold and shrill —

With that incessant talking in my ears,

I heard a singing thrush at evening thrill

The listening wood with wonder;

And my heart traveled back ten thousand years.

Back, back to Eden's lovely glade.

To man's first laughter and to man's first tears:

All else is vain. . . . Now lightning draw your blade;

Break thunder!

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SAINTS AND CHARLATANS.

BY JOSEPH J. REILLY» PH.D.

|HE world has seen many great autobiographies.
Cellini, self-conscious, fervid, egotistical, unfail-
ingly in the right, swayed by violent passions and
sudden gusts of emotion, always a great artist
and alwajK a great rogue, felt moved to tell the
world how he had made his way up to the mountain top
where dwell the great artists of all time, and how in the
course of it he had encountered jealousy and hatred, un-
scrupulous opposition, knavery and deceit, not only among
his fellows, but among those who sat in the seats of the mighty.
He had been imprisoned in a loathsome dungeon, but man-
aged to escape. The daggers of more than one assassin just
failed to find his heart. Driven by fear and allured by the
promise of honors and gold, he left one court after another,
content to dwell among strangers, if only Cellini the man might
be given honors, and Cellini the artist be granted a chance to
execute in peace the artistic conceptions of his brilliant
fancy.

His autobiography throbs with life. Kings and princes,
cardinals and popes pass before our eyes, not only in splendid
procession, but in the immediate intimacy of everyday life.
Around us are amazing contrasts, for we pass from the glitter
of a court into the mean and dusty chamber, out of whose
squalor and bareness was to issue the clean-limbed, godlike
Perseus, the story of whose creation has about it all the golden
glory of romance. We visit the Coliseum at midnight with
Cellini and others of his ilk, and take part in unhallowed in-
cantations, to which the spirits of evil must answer, and we
tremble with dread in the fitful light that shines upon the faces
of this impure crew. We breathe the air of more than one
foul haunt, catch the gleam of daggers plying in the night,
stifle in the dungeon of St Angelo, and watch Rome writhe
in agony in the raid of the Constable of Bourbon. Then, by

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20 SAINTS AND CHARLATANS [Oct,,

a dizzying and sudden turn of the wheel, we are at liberty
again with fine clothes on our backs, our pockets heavy with
gold, free onco more to follow the beckoning of those adven-
turous stars which ruled the fate of Benvenuto.

Casanova had a different purpose. He had given up his
life to the enjoyment of forbidden fruit and wantoned with
the joy of a satyr in springtime. But spring could not endure
forever, and in the winter of his days Casanova had little
left him but his memories. Sensualist to the end, he found in
them some renewal, however pallid, of the joys of his earlier
years, and he wrote his memoirs to recover, so far as might
be, the gratification of old desires.

Alfieri, too, gave us his memoirs, Alfieri the emotional,
now victim of passion and now of remorse, who filled his plays
with windy denunciations of kings, only to transfer his hate
to the French who dethroned them; who scorned Metastasio
for dropping on his knees before his Empress at Schonbrunn;
who played like a moth about many a candle of desire, only
to marry in the end the widow of the hapless young Pre-
tender, and who, after a restless life, crowned by dramatic
successes, died in his bed as a Christian should.

Then there was the French Marmontel, whose Memoirs
are filled with fascinating pictures. We see his school days
with the Jesuit Fathers at Mauriac, who might have made a
priest of him, only that his head was turned when he won a
literary prize at the Academy of Toulouse and got into cor-
respondence with one Frangois-Marie Arouet. We see Arouet
called from the Duke of Sully's table to be cudgeled by the
bravos of the Chevalier de Rohan, and the comfortable and
likeable Marmontel himself consigned, suddenly, to the Bas-
tile for an alleged lampoon against a nobleman — the Bastile
proving anything but the grim dungeon of popular tradition.
We see the great, whom men of letters must court and flatter
and fawn upon and to whom, save for such adulation, they
were as the dust: skillfully sketched portraits of Voltaire,
Rousseau, Diderot, D'AIembert, Madame Geoffrin, and the
rest. We see the frenzied days of the Revolution, wlien Ter-
ror stalked abroad on the ruins of that glittering, careless,
dissolute society, to whose fringes Marmontel had clung and
which, like Goldoni, he seems never to have thought could fall.
He was a good man, was Marmontel, no genius to be sure.

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but thought well of in his day, whose tragedies and moral
tales and the rest have long since been forgotten, but whose
Memoirs, written to point out the follies and pitfaUs of life
to his children, proniise him an abiding fame.

That clever woman, the Margravine of Baireuth, has
made imperishable the brutalities of her father — ^who openly
reviled his wife and starved and beat his children with cane
and fists, and whose pleasures were as bestial as his tender;
the follies of an indiscreet and intriguing mother; the long
days of terror and sadness under paternal tyranny, and the
qualities of lion and serpent, which even as a youth were
growing up in the heart of the boy, her brother, who was
afterward to be Frederick the Great.

There are many more, of course, each with its fascinating
pages, like the Memoirs of St. Simon with their picture of
princesses snowballing one another, set in the midst of the
gossip of the court of Louis XIV., turned rigorist, and that of
Louis XV., the rou6; and Goldoni's with its joyous days in
seventeenth century Venice, and its odd adventures such as
Goldsmith must have met with and might have told if only
he had blessed us with an autobiography I But the catalogue
is too long to recount, even though one must pass over Gibbon
who, when bidden by his father to give up his French fiancee,
^sighed like a lover, but obeyed like a son;'* and De Retz, with
his intrigues and his Fronde; and a host of others.

All these books have won the admiration of men. All of
tham appeal to that side of human nature which knows by
instinct that the greatest romance in the world is the romance
of an individuaFs life. Dynasties rise and fall; armies fight
and perish, but we turn away from these great panoramas to
the sight of a conquercnr reading to his little son on his knees;
or of a dramatist, with bursting heart, in the box of a theatre,
his fame resting upon the judgment of the first night's
audience; or of a great churchman after the nervous strain
of a long day toying with a kitten before the fireplace.

Cosmic happenings are too remote from us to hit home
closely, and too large to fall within the range of our every-
day imaginings. Should we be caught in the toils of an
epoch-making event, we should hardly be aware of it, but,
like Stendhal's hero at Waterloo, should realize only our per-
sonal emotions and the narrow field of incidents in which we

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22 SAINTS AND CHARLATANS [Oct-.

chanced to be engaged. Every man is his own Robinson
Crusoe; his moral life, through his round of days, is passed
as on some far-off island, where he finds himself alone with
temptation to fight, dangers to meet, challenges to take up,
fears to conquer, duties to perform, decisions to come to, in a
word, his life to live whatever its fear or sorrows or dis-
appointments.

For not a few men the scene of life changes. Like Cel-
lini and Casanova and Alfieri, they play their parts on many
different stages, **among new faces, other minds,** but for the
majority of us the stage of life is set with but one scene, and
our part must be played, as far as its outer appearances go,
in narrow ways and through monotonous years. We are glad
to have Xenophon's record of the raid of the ten thousand,
for the shifting scenes of that gallant march make his cold
recital more than once blaze with splendid color. But how
we should like to have the diary of some soldier who took
part, not to find a record of events for the whole contingent,
but his own personal story, which might have many different
things to tell than those which met the eye of the Greek
student, turned soldier. But let us suppose some youthful
brother Greek who had never stirred away perhaps from the
place of his boyhood, but sat at the feet of Plato and felt his
heart swell within him at the musical words of the poet-
philosopher, and his soul kindle at the vision of a noble ideal-
ism undreamed of before. Surely, he might have given us a
story more fascinating than that of any warrior who had
passed through camp and battlefield and laughed in the face
of death; for, after ail, the adventures of the body are as
nothing compared to the adventures of the spirit.

Of the millions who have felt their souls a stage where
Duty and Inclination, in protean forms ""come nobly to the
grapple," how few have left a record! Beyond the passive
face or the laughing eyes of another, how far do we see? How
can we guess what thoughts sweep across the surgeon's mind
as he bends over his clinical table, scalpel in hand, while Life
and Death hover at his side? How much we should give to
know the thoughts of the statesman whose jeweled fingers
have played with the destiny of a nation, when, out-tricked
and ruined, he is repudiated by his people, and finds himself
an outcast? We wonder what emotions stir the general who.

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from Ms point of vantage, watches ten thousand men go
cheermg up a ridge into the very jaws of death, knowing that
everyone who falls is sealing the fate of a great cause? What
thoughts arise in the orator as he watches men swaying like
bending corn beneath the thrilling thunder of his eloquence,
and knows that he is stirring them for good or ill to surrender
their wills and do his bidding?

These are things we should like to know, but never can,
except in a few instances, and in those, imperfectly. Men do
not make us the confidants of their innermost thoughts unless
they are decked out in some conventional or attractive garb.
How far do Cellini and Alfieri, De Retz, and the others admit
us into the inner sanctuary of their minds? How often they
are playing to the gallery — perhaps unconsciously — ^making,
as the result of the mental habits of a lifetime, the worse
appear the better cause? Do they want u^ to know, would
they permit us to know, the real dramas being played behind
the curtain of their souls?

After all, why should they? To throw aside the veil
which hides one's soul from the world, the veil which perhaps
for years has been weaving that prying glances might not see
within, is startling even to think of. To permit a myriad
eyes to be leveled upon one, hostile, or critical, or amazed, or
horror-stricken; to feel that they are gazing into hidden re-
cesses which only the eye of Omniscience itself had pene-
trated before; to confess from one's own lips the story of sur-
render and compromise, of struggles and victories won only
to be lost, of cowardice that yielded without a struggle, of
envy and bitterness, of falsehood and base desires — surely,
this is task enough to daunt all men except only the saint or
the charlatan.

Three men have attempted it; three men have declared
that the world might see their souls naked as their Maker
saw them — St. Augustine, Rousseau, and Newman.

St. Augustine poured out his heart in a book so lyrical,
simple, and burning in its fervor, that it has all the exaltation
of poetry. Every phase of his life is told with a simplicity
which conceals nothing. With a childlike candor he even
tells us that he stole pears as a boy, and as he laments this
as a great wrong, there comes to mind Newman's lamentation
in the Apologia, that at fifteen he had written **vile epithets"

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24 SAINTS AND CHARLATANS [Oct.

on the Pope in his Gradas. In this confession, we see the
whole attitude of both minds: life is nothing except seen in
its relation to the Divine and in a world that dwells under
the eye of God, and in the hollow of His hand nothing of
spiritual significance can be trivial.

At sixteen, the gusts of passionate desire swept over
Augustine's soul; Newman at fifteen had decided that he was
ordained for celibacy. In the pride of his young manhood,
Augustine *'hated safety and a way without snares," and as
we read we recall one who "loved to choose and see his path,"
but whose wandering was not far nor for long.

As Augustine pours out the stories of his misdeeds from
boyhood on, he is confessing to God and permitting the world
to overhear. Suddenly, as if in scorn, he asks: "What have
I to do with men that they should hear my voice — as if they
could heal my infirmities? Are they so curious to know the
lives of others, slothful to amend their own?" Slothful they
may be, O great Confessor; curious they have always been,
and must be forever I Did he object, the great Augustine, that
men should overhear? No; for he cared nothing for their
condemnation or their applause. To him, as to Newman,
there were two, and only two, luminously self-evident beings —
himself and his Creator.

In the light of eternal things, he regards the ambitions of
his youth as petty and his pride and joy in success, as well as
the satisfaction of his desires, as sinful, and he fills his pages
with lamentations that he has ever loved such utter vanities.
What a rending of bonds, when at last he resolves with iron
will to abandon them I What subtlety, no less than anguish,
is revealed when, on the threshold of renouncement, his
earthly love wells up within him, and he cries, brokenly:
"Give me chastity — ^but not yet."

At last the struggle is over; the bonds are broken and
even the insurgent memories of dead days, full of the ardor
of illicit love and the satisfaction of academic successes, are
repressed into humility by his iron wiU. The flesh and the
pride of life know him no more, and with eyes which see no
longer the joy of living, the incense of the multitude, and the
allurements of sense, he beholds one only love, "the Father
of all the brethren of thy Christ."

His great renunciation did not chill his heart To human

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tenderness it was always open. As Newman loved Ambrose
St John, so Augustine loved his Nebridius» at whose death he
cries : ^^ And now he lives in Abraham's bosom : whatever that
be which is signified by that bosom, there lives my Nebridius,
my sweet friend.'* Somehow the thought of Thomas More
comes to mind and one thinks of him, with his fine capacity
for friendship, writing like that of someone loved and lost.

Of his mother he spoke with exquisite tenderness, recall-
ing her prayers and tears that he might abandon his ill-living.
''The son of those tears shall not perish," she had once been
told, and now that son ministers to her dying needs. When
the end comes, he can tell himself truly that what he has
renounced means naught to him compared with the joys of
that life to which she has gone, "where, beyond these voices,
there is peace." And how much he renounces! not merely
human desires and the yearning for the fleshpots of Egypt,
but even the beauty of sea and sky, and the harmonies of
music, save where, alone, they tell of the resplendent beauties
which he only shall enjoy who seeks God with all the ardor
of his heart. Not that Augustine lacked the seeing eye, for
only by possessing it could he have written thus: 'This queen
of colors, the light . . . causes those beautiful patterns which,
through men's souls, are conveyed into their cunning hands,
and come from that Beauty which is above our souls." Nor did
he lack the hearing ear, else he could not be troubled lest
"thosw melodies which Thy words breathe soul into when sung
with a sweet and attuned voice," may come to move him
"more with the voice than with the words sung."

Once in young manhood, Augustine had dreamed such
dreams as had Thomas More in Utopia, and the founders of
Brook Farm, and Coleridge and Southey in their plans for an
Altruria on the banks of the Susquehanna, but "God derided
these plans and didst prepare His own." "Many of us friends
conferring about and detesting the turbulent turmoil of human
life had now adopted, now almost resolved on living apart
from business and the bustle of men, and this was to be thus
obtained: we were to bring whatever we might severally pro-
cure and make one household, so that, through the truth of
our friendship, nothing should belong especially to any; but
the whole, derived from all, should as a whole belong to each
and all to all."

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26 SAINTS AND CHARLATANS [Oct..

Verily, God did deride Augustine's plans and prepare
His own; and when this wiUful, buoyant lad; this youth proud
of his fine mind, his learning, his magnetism; this man of
power and unquenchable ardor could become at last the pen-
itent and saint, all his gifts of mind and heart and body were
caught up and held enthralled before the beauty of One to
Whose service he gave himself in a very passion ef self-
surrender. Augustine was poet as well as saint, and it is
both poet and saint who voices his love of God in this superb
outpouring in the very gold of poetry: '"But what do I love
when I love Thee? Not beauties of body, nor the fair har-
monies of time, nor the brightness of the light so gladsome to
our eyes, nor sweet melodies of varying songs, nor the fra-
grant smell of flowers and spices, not manna and honey, not
limbs acceptable to embracements of flesh. None of these I
love when I love my God; and yet I love a kind of light and
melody and fragrance, and meat and embracement when I
love my God, the light melody, fragrance, meat and embrace-
ment of my inner man : where there shineth into my soul what
space cannot contain, and there soundest what time poureth
not in my ear, and there smelleth what breathing disperseth
not, ^nd there tasteth what eating diminisheth not, and there
clingeth what satiety divorceth not.'*

At the opposite pole from Augustine stands Rousseau, the
sentimentalist, the self-deceiving poseur, the neurasthenic,
whose senses were so delicately alive to every reaction that
he became a creature of poignant delight, and of no less
poignant pain. The keenness of his senses he deliberately
incited, not by indulgence that was gross, but by indulgence
that was delicately discriminating, until he became an epicure
of sensations, an exquisite in what may be called the sensual-
ity of the mind. And he paid the price. He cut the middle
ground from under his feet and, like De Quincey with his
opium, he dwelt either among the fragrance and splendor of
a dream-Paradise or in the pangs of the inferno.

Augustine sufi'ered as men of poetic souls always suffer at
beholding beauty stricken, life turned to death, and the love-
liness, even the loveliness of flowers and music, doomed to
end. But Augustine found one way that, dolorous though it
was, led to an Infinitude of Beauty where the glory and the
joy and the loveliness of earth were centred and became

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divine. The via dolorosa led through the dark forest of re-
nunciation, and he came to know that he who loses himself
shall jBnd himself. Such a journey, such a discovery, such
a renunciation were impossible to Rousseau. Jean Jacques
was a sensualist, not a saint; and he was not a saint because
with all his passion he was not passionate enough; with
all his openness to impression he was too dull to receive those
which came from a nobler place than the valley of the
shadow; because with all his professed candor with the world
he was not candid with himself.

To read Rousseau's Confession is to learn how sordid,
and unhappy, and despairing and, above all things else, how
self-deceiving the human soul may be. Rousseau makes a
great show of frankness : "I am a bad man,*' he cries, ''I have
done shameful things. Listen, and I wUl tell you all." Of
course, he does not tell all, but he tells enough to prove his
weaknesses and his baseness. He proclaims it while he sheds
tears of shame and wrings his hands and beats his breast,
but he does not forget to keep his eyes on his listeners, and
when he surprises them in a fit of astonishment or disgust,
his powers of self-hypnosis quite transform him. He steps
out of himself and, leaping over the footlights, becomes a part
of his own audience. Jean Jacques the spectator looks upon
Jean Jacques the performer, at first with surprise, and then
with admiration, until, suddenly, he bursts into applause at
his other self, arrayed in sackcloth and ashes and tearfully
proclaiming his weaknesses to the world. But stopl What
is this?

Jean Jacques becomes dismayed; he alone of the audience
is applauding. His nunc plaudite has failed of effect;
something is wrong. Jean Jacques grows angry. Who
are these Pharisees, this spawn of self-righteousness, whose
faces betray amazement and disgust instead of admiration?
Jean Jacques forgets that he is baring his breast to the multi-
tude, he forgets his sackcloth and tears, and he cries out:
''Good people, hear my warning. Do not be Pharisees; do
not pretend to be more righteous than I. As a matter of fact,
you all have committed the same sins as I. You, too, are
envious and slothful and sensual. But you are cowards, and
will not confess. If it happens (which I don't believe) that
you are as yet innocent, that is a mere accident. Wait until

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28 SAINTS AND CHARLATANS [Oct.,

you have been tempted as strongly as poor Jean Jacques/'
Herein lies Rousseau's fatal weakness. He is not talking to
God and permitting men to listen like Augustine; he is not
telling all the world of his struggle and his doubts and his
searchings for truth as God knew them like Newman; he is
proclaiming to all mankind that he is debased and that he
wants their applause for his candor. Says Lowell : *'Rousseau
cries, *I will bare my heart to youP and, throwing open his
waistcoat, makes us the confidants of his dirty linen."

It was, after all, a question not of intellect but of soul.
The souls of Augustine and of Newman were great; the soul
of Rousseau was petty. Had it been otherwise, it would have
given a touch of the divine fire to his passions until, breaking
free, they might have swept him out of the dark cave, where
hd dwelt alone with his monstrous egotism, into the vision of
more noble things than his sensuality and selfishness and
morbidity had ever dreamed of. But Rousseau's passions
were petty, and his emotions too delicately organized to be
stable except where the will of an Augustine or a Newman
might control them.

But, as has been said, it was a question of soul. Had
Rousseau a great soul, he might, with his other endowments,
have realized from the broken harmonies of earth the more
sublime and perfect harmony which belongs to **the conse-
cration and the poet's dream." Had he a great soul, he would
have first convinced himself of sin in his own heart before
attempting to indict his fellows, and, in doing this, he might
have been lifted up out of the valley of humiliation to that
high plane in which bitterness of spirit, the agony of blighted
hopes, and the pathos of madness do not abide.

Like St. Augustine and Rousseau, Newman was a poet.
Perhaps, that was his ultimate gift. Music was one of his
loves; "perhaps," he says somewhere, "music is thought." It
could awaken emotions buried in the depths of his heart and
even stir him to tears. He could be tender with that delicate
tenderness which belongs to all women and to those men who
are poets at heart. From the lips of the warm-blooded
African came these sentences on the death of his friend,
Nebridius: "At this grief my heart was utterly broken; and
whatever I beheld was death. My native country was a tor-
ment to me and my father's house a strange unhappiness;

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and whatever I had shared with him, wanting him, became
a distracting torture. Mine eyes sought him everywhere, but
he was not granted them; and I hated all places for that they
had not him; nor could they now tell me, 'he is coming,' as
when he was absent. . . . Only tears were sweet to me, for
they succeeded my friend, in the dearest of my affections."
On reading that, it comes to mind that Newman wept at the
bier of his friend, Bowden, and that when Ambrose St. John
died, he spent the night in the death-room holding the body
in his arms.

Supersensitive and highly poetical, all three men were
doomed to suffer. Rousseau's sufferings were rooted in his
enormous egotism; he believed himself a great man, born out
of due time, whom the baseness of his fellows was bent on
destroying. Newman's suffering was due to the long struggle,
the details of which he recounts so minutely and so vividly in
the Apologia when, a prey to doubts about the sanctity of his
Father's House, he beheld truth glittering like a star in the
bosom of her he had termed the "^scarlet woman." Augus-
tine's suffering came from the world-old conflict between the
flesh and the spirit, and, torn by conflicting emotions as New-
man was torn, he suffered as only men of great soul can
suffer. ••When a deep consideration had, from the secret
bottom of my soul drawn together and heaped up all my
misery in the tide of my heart, there arose a mighty storm
bringing a mighty shower of tears. ... I cast myself down,
I know not how long, under a certain fig tree, giving full vent
to my tears; and the floods of mine eyes gushed out an accept-
able sacrifice to Thee."

In the Apologia, Newman tells us of his tears, and we
know how, upon leaving Littlemore, his long restrained emo-
tions overcame him, and he kissed the books and the very
furniture in his study, which had witnessed so much of his
suffering and his desolation of spirit. We recall that he had
planned to pass his life at Oxford, to become a very part of it
like the snapdragon on the walls of Trinity, but (Augustine
is speaking now) '•God derided these plans and didst prepare
His own." There are passages in the Apologia as tender as
the one I have just quoted from Augustine, though in New-
man, naturally, there is more restraint in the expression of
emotion. The Englishman bares his heart, and for him, with

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30 SAINTS AND CHARLATANS [Oct.,

blood less warm than Augustine's, this was an even harder
task. He says, in the beginning of Part V. of the Apologia:

And now that I am about to trace, as far as I can, the
course of that great revolution of mind, which led me to
leave my own home, to which I was bound by so many
strong and tender ties, I feel overcome with the diflBculty
of satisfying myself in my account of it, and have recoiled
from doing so, till the near approach of the day, on which
these lines must be given to the world, forces me to set
about the task. For who can know himself, and the mul-
« titude of subtle influences which act upon him? and who
can recollect, at the distance of twenty-five years, all that
he once knew about his thoughts and his deeds? And who
can suddenly gird himself to a new and anxious under-
taking, which he might be able indeed to perform well, had
he full and calm leisure allowed him to look through every-
thing that he has written, whether in published works or
private letters? But, on the other hand, as to that calm
contemplation of the past, in itself so desirable, who can
afford to be leisurely and deliberate, while .he practises on
himself a cruel operation, the ripping up of old griefs, and
the venturing again upon the infandum dolorem of years,
in which the stars of this lower heaven were one by one
going out? I could not, in cool blood, nor except upon the
imperious call of duty, attempt what I have set myself to
do. It is both to head and heart an extreme trial, thus to
analyze what has so long gone by, and to bring out the
results of that examination. I have done various bold
things in my life; this is the boldest; and, were I not sure,
I should after all succeed in my object, it would be mad-
ness to set about it.

How deep the feeling is here in spite of its restraint I But as
you read between the lines you come to understand why
Newman wasted away to a shadow as he wrote this book,
and why its pages were often wet with tears.

Many and striking are the parallels between Newman
and St. Augustine. Both were churchmen; both reached that
goal only after years of doubt and anguish. Both devoted
their supreme gifts of heart and intellect to the cause of re-
ligion; both were in the forefront of the defensive struggles
waged by the Church against the hostile forces of their day.

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For, while Augustine attacked Manichaeans and Donatists, in
whom he beheld the most potent foes of Christianity* New-
man had ever in his thoughts the menace of what he termed
^^liberalism/* and against it devoted most of his literary labors.

Both Augustine and Newman were prolific writers in the
field of controversy; both were masters of pulpit eloquence;
both were outstanding figures among the ecclesiastical leaders
of their day; both, in consequence, drew the fire of enemies
who were eager to destroy their influence.

As men, both were marked by an unfailing human sym-
pathy which made them the confidants of more than one per-
plexed soul, and their letters are full of persuasive calls to
saintliness and of answers to spiritual difficulties. Both were
extremely sensitive and suffered at the hands of those who,
from jealousy or inability to understand them, misjudged their
motives and denounced their acts. Both, though dwelling on
intellectual heights, kept close to the hearts and aspirations
of the people. Both were capable of almost feminine tender-
ness, and Augustine's love of Nebridius has its counterpart in
Newman's love of St. John. Both had a magnetism which
could convert enemies into friends and friends into disciples.

The peace of Cassiciacum was dear to St. Augustine, as
that of Littlemore was dear to Newman, and the presence of
loving friends was as the balm of Gilead to their craving for
affection. But Cassiciacum, like Littlemore, beheld a yearn-
ing of spirit for a more perfect comprehension of truth and
a higher life that was to come. They were but milestones on
the journey to the heights. Augustine's Tagaste was New-
man's Edgbaston, with sacred joys abiding there, once those
two great souls had found a peace unknown before. The
'^pitfalls of intellectualism" never menaced Newman except
for a single hour at Oxford; while Augustine, with all his keen
intellect, gained in his renunciation the simplicity of a child.
Each stands out as the embodiment of a supreme and uncon-
quered faith, never doubting, abiding always.

To few men as to Augustine and Newman have the un-
seen realities ever been so tremendously real. Though all the
world might be but the shadow of a dream, there remained
to each, himself and his Creator, and the very stir of the air
about them was, as Newman so beautifully said, ""the waving
of their robes whose faces see God in heaven."

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Augustine could not know Newman, but Newman could,
and did, know Augustine, not merely through his studies of
the Fathers, but, best of all, through the divination of a per-
fect sympathy. In his early thirties, Newman had pictured
Augustine as he was in those hectic years that preceded his
conversion, and he read aright his ^'fierce fevers of the mind*'
and his pitiful cry for light. And when the vision of peace
dawned at last for Augustine, Newman took leave of him in
words that have a strange sound as of prophecy, as if a
glance into his own heart had given him thus early a pre-
monition of the desolating uncertainty that was to come, and
of the completeness of the final renunciation. **He had
'counted the cost,' and he acted like a man whose slowness to
begin a course was a pledge of zeal when he had once
begun it."

And of the three great autobiographies, what? St. Augus-
tine's is a lyric; Newman's, an elegy; Rousseau's, a tragic-
comedy.

OUR LADY OF OXFORD.

BY CHARLES J. QUIRK, S.J.

Here, 'mid the beauty of an elder day»
Upon an antique, crumbling arch on high.
Gazing with sweet, sad eyes on passerby.
Our Lady and her Child in vigil pray

That once again shall come beneath their sway
This fair old town of Oxford, whose tall spires
Now fingers seem in noonday's flashing fires,
Carven of God to point the Heavenward way.

Not only here, within this narrow street.

Is Mary and her Infant throned and crowned.
But in gray courtyards, bright with sun and sweet

With flowers and velvet sward, shall they be found.
Waiting to hear, in God*s appointed time,
All Oxford praise their names, while Mass bells chime !

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PAUL DEROULEDE THE PATRIOT.

BY WILUAM H. SCHEIFLEY.

momentous events of the World War have
until recently tended to obscure in France the
career of Paul D^roulide, one of those who con-
tributed most to prepare his country for the con-
flict. Not that Ddroul^de's death in January,
1914, passed unnoticed. Millions of his countrymen mourned
him as a patriot to be ranked with Bayard, Jean Bart and Ney.
Captured during the Franco-Prussian War, but escaping from
prison, he burned with a passion for the recovery of Alsace
and Lorraine, and, as founder and promoter of the League
of Patriots, he strove incessantly to keep alive the sacred flame
until the ""day of glory" should dawn. Alas I that the pane-
gyrist of Joan of Arc — ^loyal churchman and nationalist —
should not have lived to see his hopes realized! But the
fame is secure.

Paul Diroulide, son of a magistrate, was born at Paris
in 1846. His mother was a sister of Emile Augier, the dra-
matist, and a granddaughter of Pigault-Lebrun. He attended
the College of Vanves, the Lycie Louis-le-Grand, the Lyc^e
Bonaparte, and finally the Lycie de Versailles, proving an
excellent but erratic pupil, and evincing a strong inclination
toward poetry. Yet, like so many others of literary taste, he
was sent by his parents to the Law School. Though bored by
the law, he delighted in oratory, and never lost an occasion
on festival days in the Latin Quarter to declaim in praise of
liberty. Consumed by a desire to travel, he went to Egypt to
witness the opening of the Suez Canal, and, returning, visited
Italy, Austria, Germany, and Holland, setting down his im-
pressions in graphic style.

Having completed his law course, D^roul^de gave himself
up to the enjoyment of letters until the opening of the War of
1870. Thus far he had been an internationalist, looking for-
ward to an era of universal peace and brotherhood. But no

VOL. OCVI. S

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34 PAUL DEROVLEDE THE PATRIOT [Oct..

cosmopolitanism — not even that of Renan and the **intel-
lectuals'* — could keep his conscience easy. Through Victor
Duruy, he procured a commission in the Mobile Guards of
the Seine, although at the moment no one foresaw that the
Guards would be called to the frontier. Popular confidence
was not shaken until on the heels of news of the victory of
Reischoffen followed sinister tidings. Thereupon, D^roulide,
turned by defeat into an ardent patriot, hurried to Met2.
Rejected here, he enlisted as a private of Zouaves at Chal6ns.
A few days later, his mother brought to the same battalion
her younger son, Andr£.

**Major," she said to the commanding officer, *'I bring you
my second son, who has wished to join his older brother.
My only regret is that I have not a third to offer you to help
drive the invader from France.'*

In an engagement shortly afterward, Andr£ fell at Paul's
side, begging the brother not to abandon him as the Zouaves
retreated. Thus both were overtaken by the enemy. Al-
though Andri recovered, Paul was separated from him, being
sent as prisoner to Breslau. Here he was treated humanely,
and even began an interlude of romance with his jail keeper's
daughter, a girl of Polish descent and French sympathies.
Yet, upon learning of the disaster at Sedan, and Bazaine's
treason at Metz, Diroul^de resolved to return to France.
Lacking money, unable to speak German, and knowing that
recapture would mean certain death, he outwitted the police,
reached Prague, and from there made his way home through
Italy.

Reporting at Tours, Deroulide was assigned as sergeant
to Colonel Lane's regiment of Zouaves, operating near Dijon.
On January 15th, when the regiment, in a brilliant engage-
ment, took Montbiliard, the poet won a second lieutenancy
and the Cross of the Legion of Honor. A few days later, on
the retreat of Lane's men into Switzerland, the officers were
allowed to return to France. Scarcely had Deroulede been
repatriated when an armistice was signed, and during his first
visit to relatives in Paris, the National Assembly ratified a
preliminary treaty with Germany. This was followed by the
famous protest from the deputies of Alsace and Lorraine — an
act which stirred D6roul6de to the depths. Accordingly, on
March 1, 1871, he announced his resolution of remaining a

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1922.] PAUL DEROULEDE THE PATRIOT 35

soldier. So long as half a million Frenchmen were involun-
tarily deprived of the joys of citizenship, he declared, he
would deprive himself of the joys of the fireside.

At the outbreak of the Commune* Paul and his younger
brother sided with the forces of order. Near the end of the
revolt, this brother, while snatching a red flag from a barri-
cade, had his arm shattered. Paul, whose foot was crushed
by an unmanageable horse, was so far incapacitated that, on
the representation of friends, he resigned his commission in
1874, rather than be retired. Seven years later, he sought to
reenlist that he might accompany his brother, Andr<§, an
artillery lieutenant, to Tunis; but Gambetta discouraged him,
explaining that he would be more useful at home. Diroulide,
yielding, wrote a stirring farewell to the troops, and there-
after it was with his pen that he fought the good fight.

Already, indeed, Diroulide had acquired some fame as a
writer. In 1869, the Comedie-Fran^aise had produced his
Ju€ui Strenner, a play treating an episode in the life of Rubens.
After 1870 patriotic themes engaged him. His Chants du
Soldat are hymns of faith and hope dedicated to his parents,
as to "those who have taught me to love my country.'* The
guiding thought of these poems was the exaltation of cour-
age and patriotism. Says Camille Ducray, in his admirable
biography of D^roul^de: "Many of these will remain im-
mortal.*'

The French Academy crowned the work, which already
has seen more than a hundred and fifty editions. As Theo-
dore de Banville remarked: "It is redolent of battles and
powder, and from the moment that you have opened the
volume it intoxicates you by its perfume of youthful bravado
and manly daring.*' The poet wrote from inspiration, and
was less concerned to polish his verses than to stir the martial
feelings. Indeed, the cadence of these poems is that of a
warlike march, heroism set to music. One poem, composed
in eulogy of Corneille, was long cherished by Coquelin for
stage recitation.

In 1875 appeared Deroulede's Nouueaux Chants du
Soldat. This volume, equally lyrical and sincere, was like its
predecessor crowned by the Academy. In 1881 followed
Marches et Sonneries, ardent lyrics dedicated to Alsace and
Lorraine, breathing the spirit of glad self-sacrifice.

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36 PAUL DEROULEDE THE PATRIOT [Oct.,

Seven years later, in Refrains Militaires, the patriot added
to his verse other gems, one being a Testament, embodying
his fondest aspirations.

Militant as was Deroulide, he was also devoted to rustic
life, and, when out of patience with politics, he would retire
to his ancestral manor in the Charente. It was there that he
composed Les Chants du Paysan (1894), a volume for which
the French Academy awarded him the Jean Reynaud prize,
given only once in five years. He published, also, novels and
biographical studies. Especially noteworthy was his biog-
raphy of Turenne — La Tour cTAuuergne.

More important, however, are Diroulide*s dramas. To
be sure, he seemed to regard plot as only a pretext for enabling
his personages to express their sentiments in noble words.
He conceived that the theatre should educate by offering
sound and sober lessons. Chief among his plays are VHetman
(1877), La Moabite (1880), Messire du GuescUn (1895), and
La Mort de Hoche (1897) — all of patriotic significance.

The production of UHetman was eagerly awaited, since
the public knew that it treated in disguise a national question.
Love of country and the readiness of men to sacrifice them-
selves for the national life was his subject. The period chosen
is 1645, when the Ukraine (here representing Alsace) is suffer-
ing from the tyrannic oppression of Poland (here represent-
ing Germany). Gherasz, formerly hetman or leader of the
Ukrainian Cossacks, his daughter, Mikla, and her fianc6,
Stenko, are virtual captives at the Polish Court. Uprisings
of the Ukrainians have but increased their sufferings, yet the
patriots again revolt and beg the aged hetman to lead them.
Gherasz declines, thinking further sacrifices vain until his
country is prepared for war. Stenko, on the other hand, joins
the insurgents, yet learning that his fiancee is held as hostage,
returns, having placed personal happiness above patriotism.
Angered by this selfishness, the stern old hetman now re-
sponds to the call of duty, and the revolt succeeds, after
the machinations of the Ukrainian renegade, Rogoviane
(perhaps Marshal Bazaine) have miscarried, and Mikla has
escaped. Here the war between the Cossacks and the Poles
is only a pretext; D^roulede has in mind a conflict nearer
home.

The piece, performed seventy times at the Od^on, was

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1922,] PAUL DEROULEDE THE PATRIOT 37

praised by the people and by the press. If it was not uni-
formly excellent, it displayed none the less marked talent,
and among its verses were many breathing the spirit of the
great Corneille.

Like L'Hetman, La Modbite is a satire in disguise. It com-
bats the foes of religion and the Church. Deroulede, as a re-
publican and a Christian, would show that faith knows no
conflict with liberty, and that public morals are inadequate
unless based upon divine law. Strangely enough, the play
incurred the hostility of Jules Ferry, Minister of Public In-
struction, who, after the first rehearsals at the Comedie-
Fran^aise, forbade its presentation. Although Ferry was
known as an implacable enemy of the Church, this narrow-
mindedness aroused deep indignation. His action was the
more hypocritical since he had but recently invited dramatists
to write political plays, '*in order to give to France the moral
grandeur proper in a democracy. To that end,'* he said, *iet
us allow in politics all the liberty compatible with the mainte-
nance of public peace, and let us keep our severity for licen-
tious situations and immoral pieces." It had not occurred to
Ferry that a dramatist might, in denouncing immorality,
attack its sources — ^his own atheism and hostility to the
Church. D^roulide, having withdrawn his play, published it
with a preface accusing the minister of fomenting religious
discord. '*Yes, this poor minister has thrown France into a
turmoil, and, thanks to him, slight misunderstandings have so
nearly become dissensions; he has such mastery of the art of
inflaming religious passion in a skeptical age, that a play in
which God is spoken of with respect, licence with disgust and
liberty with love, such a play is regarded as so close to satire
as to be dangerous." Performed later at the home of Madame
Juliette Adam, La Modbite delighted the audience.

Misael, son of the High Priest of Israel, during an expedi-
tion against the Moabites, has fallen in love with Kozby,
voluptuous and unprincipled. She would proclaim war on
the God of Israel and exalt only man and his instincts; but
MisaePs mother rebukes her for a doctrine so subversive of
God, family and country. Even H^lias, a radical, realizes
that civilization must be achieved gradually. 'Taith," he de-
clares, '*is an essential. It is that which distinguishes the
shepherd from his flock, man from beast."

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38 PAUL DEROULEDE THE PATRIOT [OcU

Retain for God a priest, that man may God retain;
A people without God is doomed and lives in vain.

The forebodings of Hilias are justified when MisaeU sinking
deeper into degradation, plans to assassinate his father. For-
tunately, his plot is divulged and it is the would-be parricide
and not his father who meets death at the temple.

After administering this rebuke to those striving to sap
the religious convictions of his countrymen, D^oulide, in his
next play, drew from the life of the national hero, Bertrand
du Gueslin (1320-1380), salutary lessons for his contempor-
aries. Here he stresses duty, obedience, self-effacement and
the subordination of pergonal interests to the national weal,
and shows that the cursc of Du Guesdin's time lay in the
fact that too many desired to rule, and too few were willing
to obey. The applicatioi f such criticism to the France of
1895, with its individual v , anarchy and opposition to
authority, was patent

Messire du Guesclin is set in the period following the de-
feat of the French by the English at the battle of Poitiers
(1356), when Jean le Bon was taken prisoner. The action
depicts the revolt of the L^vurgeoisie, led by Etienne Marcel;
the flight of the Dauphin, who was afterwards known as
Charles le Sage; and the devotion of the Breton, Du Guesclin,
to the French cause (Brittany being at the time independent)
— services which proved decisive in rescuing France from
anarchy and foreign domination. True, this play is a biog-
raphy of the popular hero rather than a drama in the strict
sense; but, as a spectacle dans un fauteuiU it is both informing
and entertaining. If the verses are not always rich and flow-
ing, the patriotic fervor that animates them is genuine and
contagious. The protagonist thinks only of the destiny of his
country. To expel the foreigner is the need of the moment.
But to accomplish this and prevent a recurrence of the evil,
the citizens must abandon their desire for self-assertion. Says
the poet: "You who would elevate France, learn to abase
yourselves."

D^oulide's plays, although not always successful on the
stage, are worthy of respect. They contain not only fine
ideas, but strong scenes, even if these be poorly connected.
This lack of cohesive force is apparent in his last drama. La

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1922.] PAUL DEROULEDE THE PATRIOT 39

Mart de Hoche, little more than a loose biography of the
Revolutionary general. Here, as in Messire du Guesclin, the
dramatist denounces by implication the Third Republic.
Thus, in Act V., General Ney says: 'The government does not
govern; it is governed. The deputies might do all, but they
spoil everything. There are many judges, but there is no
justice; there are many functionaries, but there is no admin-
istration; there are many taxes, but no resources.'' Similarly,
Hoche, in comparing the Republic of the Directory (1797)
with that of the Convention (1793) , declares the rule of the
Terror to be less dangerous than that of the Marsh. "To cor-
rupt the blood is worse than to shed it I" he exclaims. "Like
Decius, I cast myself living and tvlKf armed into the gulf in
the hope that I may save the natioif*''

These sentiments explain wM' D^roul^de favored the
Boulangist party. Like millions'* ^^his countrymen, he be-
lieved that General Boulanger ^>'olild establish a government
of authority. Even earlier, during the short-lived Gambetta
Ministry, D^oul&de had been appointed, with F61ix Faure
and others, upon an educational coVnmission intended to de-
velop among pupils physical fitness Wd a spirit of patriotism.
But Gambetta was soon succeed^-'^^fty Jules Ferry, with whom
D^roul&de could not agree. Afler^'a heated dispute with the
new Premier, he resigned, declaring : "Your conception is not
mine; it would please you to mak^a nation without the mili-
tary spirit, as you have already endeavored to make a nation
without God."

Yet, the results of Diroul&de's connection with this edu-
cational commission were beneficial. From it, he derived the
idea of organizing a patriotic society to aid in recovering the
lost provinces. In 1882, he succeeded in founding the League
of Patriots, which within a few years grew to three hundred
thousand members. On the first page of its list, he inscribed
its motto: "Who lives? France! In spite of everything I*'
This was the motto of his own life. The grand old man,
whether in Parliament or traveling over the country to spread
his propaganda, wrought indefatigably by his pen and his
voice for the cause. Despairing of seeing his hopes realized
under a Masonic regime of parliamentary wrangling, he at-
tempted a coup d*itat in 1899, and as a result was banished
for six years.

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40 PAUL DEROULEDE THE PATRIOT [Oct.,

In 1905« Diroul^de returned to Paris. What an enthu-
siastic reception was his I A delirious crowd met him at the
station, and transformed his slow passage to the house of his
brother into a triumphal march. Affectionately assisted by
his secretary. Marcel Habert, D6roulede again plunged into
his work. The present writer, who in May, 1909, heard him
deliver a stirring address in eulogy of Joan of Arc, observed
that, though failing, he was still full of fire. Each year until
his death, he led a procession to the statue of Strassburg in
the Place de la Concorde, and addressed patriotic gatherings
at Buzenvat and Champigny, near Paris, in commemoration
of military engagements during the siege. It was at Cham-
pigny that, ignoring the entreaties of his physician, Deroul^de
delivered his last speech, in December, • 1913. His friends
bore him, exhausted, to the Riviera, but before departing from
Paris, he visited Notre Dame, and, a faithful Catholic, as he
had been a faithful soldier and patriot, he received the Blessed
Sacrament, although his weakness would not permit his hear-
ing Mass to the end. He died at Nice, January 30, 1914.

A patriot to the core, upright and noble, D^oul^de rose
superior to discouragements and injustice. He strove not for
gold, but for glory. When defeated, he forgot his disappoint-
ment in resuming the brave fight. Gallic in his bravado and
volatile spirits, he was Latin in his love of authority. Though
asserting his devotion to the Republic, he wished to see it
function under the rule of a chief powerful enough to protect
it against itself. Says Camille Ducray: 'This man was a
force compounded of self-reliance and faith in God. In him
the youth of France may find at the most critical moments
inspiration for long years to come. France will never forget
him. His name belongs to history.'*

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OF SOME AMERICANS.

BY JOHN AYSG0U6H.

X modem novelists, whatever their nationality,
have a filiation to Cervantes, though his parent-
hood may be marked by little or no trace of
family likeness between any of their works and
Don Quixote. Indeed, the unlikeness is, in cer-
tain instances, remarkable. Smolett was a diligent student of
Cervantes and translated him, yet the only resemblance be-
tween him and his master must be sought in the grossness and
cruelty of the practical jokes practised, for wit, on Don
Quixote and, say. Commodore Trunnion.

Dickens and Thackeray were child-students of Don
Quixote in those first years of conscious impression whose
stamp is so enduring. No writer could be more remote from
Cervantes than Thackeray: it would be hard to find anything
in Dickens in the least like Cervantes beyond the fact that the
latter's great work was a roman d thise, and that several of
Dickens' works were novels with a purpose.

When we come to the great fictionists of America we
find, as it is natural to find, that they are still further remote
from the first great modern novelist. What signs of descent
from Cervantes can we trace in Washington Irving, Nathaniel
Hawthorne, Edgar Allen Poe, William Dean Howells, Bret
Harte, Henry James or George Cable?

Between themselves, however, they do show signs of rela-
tionship. All are stylists, though in some of them the effort
to be so is more apparent and the result less successful.

In Washington Irving there is not a great deal beyond the
style: and the style is only excellent here and there. In the
papers grouped together under the heading of Old Christmas
this writer attains to absolute charm, which is rarely attained
by any writer, by Mrs. Gaskell, for instance, in any one of her
many books, by George Eliot only perfectly attained in Silas
Marner. In Old Christmas Irving*s style is at its best because
it is carried by what he has to say: where, as happens in

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42 OF SOME AMERICANS [OoL.

several parts of the Sketch Book, the style has itself to carry
the little or nothing he has to say, it entirely fails, and is
unsuccessful and tedious. The reader, being given little else
to attend to, is forced to admire it, and becomes irritated by
its failure, by its perfunctory quest of epithets, for instance,
and by the flatness and indistinction of the epithets them-
selves.

Of the seven American writers in the inexhaustive group
given above, Bret Harte is the least conscious stylist: because,
I think, he has most to say. His style is, all the same, fine,
and (what matters most) always related to his matter. The
subtlety of its excellence is perhaps best perceived by the
consideration of the company in which it often has to move.
Much of the great writer's work, almost certainly his most
splendid work, deals with very rough humanity, as rough in
speech as in conduct; consider how unflinching is his report
of their talk and of themselves, an4 note how in it the author's
own English never stoops, slouches or limps. That English
has unfailing clarity, definition and uerue, and the singular
merit of complete apparent unconsciousness, as if it arrived
without the writer's effort or smnmons.

He, less than any of the others in the group, shows rela-
tionship to the rest: though born at Albany he is much less
related to them than George Cable, from far Louisiana:
Howells, from Ohio, is typically New England as a writer.

Cable seems, hardly more than Bret Harte, to have reached
after style, but he attains it, though in a different manner.
His manner is akin to Hawthorne's, and it is almost impossible
to avoid falling into the obvious nickname for him, of the
Hawthorne of the South.

With Bret Harte he has nothing in commoa except a gift
of appreciation that amounts to affection. Their themes
were too immeasurably distant for similarity. One wrote of
pioneers, mostly of Saxon antecedents: prepotent, lawless, of
exuberant vitality and youth and masculinity. The other of
a people fading, listless, almost consciously dying, of Latin
tradition, Latin refinement, whose refinement was an heir-
loom, almost a relic: or of their slaves, over whom the only
light of refinement that had fallen was itself the wistful
shadow of Latin culture. I have said that Cable's literary
manner has a likeness to Hawthorne's: but his treatment is

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1922.] OF SOME AMERICANS 43

diametrically opposite. The Louisianian has a soft and gentle
tenderness for the people whose story he tells musingly: he
loves them. Does Hawthorne love his New Englanders, whose
legend he relates broodingly? He is attracted irresistibly by
their darkest tales, and (what is worse) by their darkest
traits: he is not concerned to put forward what may have
been lovable and human in them, but studiously unearths
what in them revolts by its harshness; if he does not seek
to show them hateful, he is singularly unhappy in his results.
His atmosphere is not merely sad, as that of Cable often is,
but sombre, airless, cellar-like, chill, and at times lingeringly
noisome. No one could question his descent from those who
believed in witches, and had a morbid relish in pondering
them.

No reader can fail to be conscious that his veins were
filled with the blood of those whose preoccupation was con-
stantly more with the devil than with God. The great Enemy
was their theme far more persistently than the great Friend.
Hence, the chronic gloom of their air, a gloom reflected (if
darkness can be reflected) throughout the pages of Hawthorne.
That he was not, in his own person, a man of gloom we are
warmly assured by those who knew him well. None the less
was he obsessed by a black spirit, in his walk as a man of
letters.

I am far from accusing him of loving the Puritans, whose
character he dwells upon with slow, insistent deliberation.
He loved them, probably, no more than he loved Salem, but
he was the son of them and of Salem, and both loomed large
in his ever-recurrent eonsciousness. He must be forever wit-
nessing the paternity of both.

That Hawthorne was a great writer no man of letters
could deny or doubt. The Scarlet Letter is a great book : yet
a humble admirer of great writers and of great books, neither
able to abstain, nor desirous to abstain, from admiring that
book's power and subtlety, may confess frankly that he hates
and deplores it.

The graphic excellence is high. Its character drawing is,
in the main, of eminent distinction: though not all the char-
acters carry, what is the one indispensable quality in char-
acter-drawing, conviction. Little Pearl fails to convince.
Her mother's husband is, what Hawthorne makes him, a real

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44 OF SOME AMERICANS [Oct,,

devil: but whether he is a real man, or such a man could
really be, is a different question altogether. Hawthorne calls
up every power he has, strains every nerve of his genius, to
make Roger Chillingworth a devil as complete as Satan him-
self, and in succeeding achieves failure, because the man is
not a man at all. If a great writer chooses to depict a human
being as inhuman, and does what he attempts successfully, he
fails in this wise — ^what is given as an epic of earth becomes
a phantasm of hell. Chillingworth*s spiritual home was hell,
and on earth he is merely a monster, more monstrous than the
most outrageous ghost. Contrast him with Heathcliff in
Wuthering Heights, and see how vastly the moorland girl,
without experimental knowledge of her kind, has the advan-
tage of the practised man of letters, who had lived among
men all his days.

The two other protagonists of the tragedy are on a far
higher level. Some of the merely incidental portraits are
wonderful — the outline sketch of Mrs. Hibbins, the governor's
sister, for one: though it is seized clutchingly by the author
to indulge his greedy appetite for witch-folk and witch-char-
acter. No wonder the seventeenth century Salemites felt that
dark attraction for the theme, if in their nineteenth century
descendant the force of that attraction shows itself so little
attenuated, so absorbing still.

That brings us to the main ground of our detestation of
one of the most striking works in English-written fiction. Its
theme is not really Hester Prynne, but the devil himself. It
is a meditation on him, his power and his greatness. If it
were written by a devil-worshipper it might be called devout
to servility. If the author were a medicine-man of some devil-
worshipping cult, it could not be more morbidly pathological.

A great sin has been committed: not the greatest con-
ceivable, but one in. its nature and its circumstances of terrible
blackness. That sin is the lingeriog, unvarying theme of the
book. Its savor is kept forever in the mind of the writer,
and in the mouth of the reader. In that alone is a morbidity
that it would be hard to rescue from unwholesomeness, and
can only be rescued in one way, not used by the author.

A great sin in its conmussion involves the complexity of
the agents and of their diabolic tempter: but Someone Else is
concerned, God Whom th^ sin has, outraged. Now, the whole

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1922.] OF BOMS' AMERICANS 45

of the Scarlet Letter is a meditation upon the sin of Dimmes-
dale and Hester Prynne, and upon the devil, their accomplice
and instigator, with the younger devil, whom their sin creates:
God is ignored.

That, in three words, makes not only the failure, but the
awfulness of the book. The sin was not against Satan, but
against Grod. He was infinitely more concerned in it than
Satan, a mere fallen angel. Yet He is left outside the story,
as He should not have been if the book were to have been on
the Fall of the Angels.

According to Catholic as to Puritan theology, God is the
Puniaher of sin. But He is more, the Pardoner of sin. The
devil in the Scarlet Letter is made the only apparent avenger
of the sin, and no God is there to stoop down and pardon,
and save. Cervantes, the Castilian, could no more have
written the Scarlet Letter than Hawthorne, the devil-med-
itating writer of Salem, could have written Don Quixote.

Tbe Scarlet Letter is ruthlessly cruel. It is a merciless
picture of fallible mankind between the millstone of its own
weakness and the nether-millstone of Satanic omnipotence.
Out of that libelous picture spring blasphemies and atheisms,
whether drawn by this or any other great writer of sombre
genius and perverse power. Onmipotence is divine, and
never has been, nor could be, diabolic:

Had this great writer ever read the story of what hap-
pened in the court of the Temple to another woman whose
sin was the same as Hester Prynne's: when the devil's work
was over, and Jesus Christ's appeared? Ah, for a grain of
that dust, wherein Christ made His only writing, in the hard
searching eyes of this writer of an unhealthy, and so false,
genius ! Is any weak human creature likely to be strengthened
by his fearful book? Must not such a one feel that both sin-
ners in it are punished over much? And must not such an
inevitable feeling tend to condone in his or her judgment the
later (and monstrously incredible) second fall? In the very
case of Chillingworth himself, is not he or she likely to feel a
perverted, maudlin, mawkish compassion of the same sort
as might be claimed "for the puir de'il" himself? a compas-
sion, hy the way, that the author has been careful not to sug-
gest for the outraged husband when the outrage was fresh
and keen upon him. : .

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The German folk-picture of Satan is that of a stupid and
blundering malignant. Untrue as that picture is of a fallen
archangel, with intellect perverted but not gone, it is in essen-
tial truth, higher than that picture which presents him with
powers commensurate with those of God, at all events with
powers against which man is helpless and hopeless, in an
eternal and necessary minority. Man against devil would
indeed be an unequal combat: but there is no such combat.
It is man plus God versus devil, and there can be no doubt
of where, in that recollection of the fact, the strength must lie.

There are two ways in which Satan works, and always
has worked, against the weak or presumptuous spirit of man :
by deluding it into the ignorance of believing that he himself
is a name for an obsolete idea, a thing never actually existent,
or by terrifying it into the sombre acceptance of his being in
practical verity more potent than God, the real Omnipotence.
To measure the comparative evil of these two falsities is un-
fruitful. But, it would seem, at all events, that the latter is
the more disastrous of the two. It is not, apparently, the
more prevalent of the two among moderns. It was a dis-
tinctive, if unacknowledged, element in Puritanism. In Pur-
itanism the Enemy of mankind received a gross and unholy
flattery: it is hard to perceive what the Puritans thought the
Incarnation had done for mankind, how in it the head of the
serpent had been crushed: how far they really conceived that
the Crucifixion was the devil's triumph, instead of being his
predestined and decisive defeat.

At the head of this article I spoke of the literary descent
of all our modern novelists from Cervantes. He was, while
treating of figments of his exuberant fancy, a Castilian gentle-
man bred in the sanities of the Catholic faith, behind all lies
the cheerful horizon of the Catholic realities: in a thousand
obiter dicta one reads that Cervantes believed, not trembling,
but soundly happy. Might not the works of Hawthorne have
been precisely what they are if there had been no Incarnation?
Over them does not lie *Hhe light that never was on sea or
land,*' but there broods the darkness that can be invoked from
below even the earth and its inhabitants, by a man of dis-
torted fancy and misled genius who chooses to direct all his
prying downward.

Though one of the protagonists is a Christian minister,

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the book is un-Christian : its religion is, if it is anything*
Judaic. Behind that Judaic cloud the Divine Light is utterly
obscured: the Divine Mercy is ignored and the warmth and
healing of Divine Goodness. Kindness, humanism are not
suffered to bear the part they would have borne.

Hawthorne wrote other books. They have the same
literary quality, in each in its degree the same sort of
literary power. In general, they are darkened by something
of the same atmosphere, the presence of which is their bane,
though its absence might deprive them of their force, and
certainly would rob them of their character. For it is a lurid
air, heavy, sulphurous: stifling respiration, inimical to life
and health.

They present a series of pictures admirable in intensity,
remarkable and impossible to confuse with the pictures of any
other artist. Their brooding quietude is not dull, though it is
so intense that, even where there is action, there seems to be
none : and each sketch hardly appears to be a tale, but rather
to be a picture only, without motion, and indeed mostly
without color, a picture black and gray. Hawthorne is no-
where more skillful than in The House of the Seven Gables,
and nowhere is his power more morbidly shown. Mosses from
an Old Manse and Tanglewood Tales may have slightly less of
his genius, and may have proportionately less morbidity.
Nothing that he wrote could have been written by a common
writer: he is always, in all his work, a craftsman of the
highest class: and all his work has the same unbaptized qual-
ity and spirit.

To The Scarlet Letter is prefixed a lengthy sketch, longer
than some of his stories, called The Custom House. It brought
upon him, we are told in its reprint, an angry storm of pro-
test. But it is as well worth reading as anything he wrote,
and is more satisfactory reading than much that he wrote.
The character-pictures are excellent, and (what his pictures
are not very commonly) highly entertaining and humorsome.
They are not drawn with a sparing pen; in some cases, notably
one, they are pretty merciless, and that they aroused resent-
ment is not surprising, though Hawthorne himself puts on a
childlike air of surprise at the resentment he reports: but
they are human and real, and afford a strong hint of what the
author could have done, had he chosen to be a novelist of

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48 OF SOME AMERICANS [Oct.,

ordinary life and discarded his mania for the abnormal, the
monstrous, the subterranean.

Hawthorne was over fifty years George Cable's senior:
Twicetold Tales was published seven years before the South-
ern writer's birth, Mosses from an Old Manse before Cable
was two years old. The Scarlet Letter before he was six. The
House of the Seven Gables before he was seven. Without
knowing any of the intimate details of Cable's life, I feel
perfectly safe in assuming that he had read the New Eng-
lander's work before he started his own : and more than that,
it strongly influenced him, directing his aim at a style, and
(in a far distant area) suggesting a choice of subjects — ^I do
not mean of themes.

His style, however, became simpler than Hawthorne's, less
labored, less self-conscious. As for his subjects, he sought
them, as the New Englander found his, near at hand. His
Creoles have as much genuine likeness to each other, and as
much specific difference, or variety, among themselves as
Hawthorne's New Englanders. He is more thoroughly con-
cerned with themselves than with their actions, though he
reports enough of their action for his purpose and their illus-
tration. He is as much inclined to rSverie as Hawthorne him-
self, but though he muses as much over his people, he broods
less. He is oftener pathetic and seldomer gloomy. Indeed,
Hawthorne is a singular illustration of the wide difference
between gloom and pathos. Perhaps, no great writer is so
often gloomy, or so rarely pathetic. In spite of the oppres-
sive melancholy of The Scarlet Letter and The House of the
Seven Gables, they are marvelously devoid of pathos. Cable,
while choosing subjects of characteristic. quietness, with little
and silent action, never fails to make them interesting. This,
an ordinary reader, not much attracted by psychology or
analysis, cannot always say of Hawthorne's tales: they have,
by such readers, to be studied vfiXYi purpose and persistence.
Cable can be read with ease aiid without effort by any reader,
though his characterization is not at all inferior in subtlety,
certainly equal in delicacy and depth, to that of the more
illustrious writer : perhaps because the Southern author has a
grace of spontaneity in his presentation of character denied to
the other.

To me the Louisianian seems more graceful altogether, as

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he is more tender and more touching. The indefinable charm
that he throws, like a raiment that forms a part rather than an
ornament of themselves, about his women is to seek in Haw-
thorne. Hester Prynne is more virile than Arthur Dinunes-
dale, and she is the most elaborate study of a woman Haw-
thorne has attempted.

Cable has also a tender grace of compassionateness, which
forms indeed almost the atmosphere of his whole scenery,
and may be a part or an efflorescence of that gift of femininity
bestowed on some of the greatest writers and denied to many,
which Shakespeare never fails of, which Thackeray never
gained, which Browning showed miraculously in Pompilia.
Its expression is never the floridity which Byron complained
of in Washington Irving to George Bancroft, while commend-
ing his style all the same.

It was, indeed, the floridity of Irving's style that was its
bane: if he had burned half his descriptions, the remainder
would be more welcome, and if in that remainder he had
discarded sixty per cent of the lines and eighty per cent, of
the epithets, it would have been nearer securing the admir-
ation he was trudging after. Like Cable, he was a reverist,
and he was at his best when calling up reveries of vanished
days and half-forgotten people. Byron, a very sane and in-
stinctive critic, pitched at once upon the Knickerbocker
Papers for warm and frank eulogy.

To Edgar Allen Foe from Cable and Hawthorne may seem
a far cry: and he is in truth different enough from either.
They were intrinsically American. Anyone reading him for
the first time must be struck by the impression that his inspir-
ation was French, as French as the inspiration of what is best
in the newer street architecture of New York. Yet he had
never read, and could never have read that which in French
literature seems most akin to him. He was dead seven and
twenty years before L'Affcdre Lerouge was written. Gaboriau
could not have inspired him, though he may well have in-
spired Gaboriau.

Whether Foe hi(d read Balzac in French, I do not know,
but I am certain he had read him. Nevertheless, Foe was
original, and his own master. However clearly we recognize
that and insist upon it, it remains true that his literary affin-
ities are Latin, not North Ama*ican or English. Especially,

▼QL. cxn. 4

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50 OF SOME AMERICANS [Oct.,

though only partly, is this illustrated in his characterization,
which is always more akin in method and treatment to the
French than Uie American fashion, or the British. He de-
scribes character from without, not, like Hawthorne, from
within. His characterization is objective. With all the Amer-
ican psychological novelists it b subjective. It is, however,
also true that Poe is not entirely without relation to Haw-
thorne. Though a New Englander, and by birth quite a near
neighbor of Hawthorne, there is nothing of the great New
Englander*s spirit in Poe. He goes far from New England
for his themes. The old Puritans obsess him not at all. Yet,
after all, he has Hawthorne's leaning to gloom of subject, he
turns almost instinctively, certainly impulsively, to the dark,
mysterious, clouded, abnormal. He is never willingly cheer-
ful, never humorous. He tosses disdainfully aside the happy:
wholesome lightness can only, he assumes, be tedious and dull.
He loves to handle the criminal, and handle it with a mastery
that is swifter than Hawthorne's, less gloating and studious,
but not much, if at all, less comprehensive and exact. He is,
however, less absorbed by the criminal than Hawthorne; it is
the crime he considers rather than the criminal, and is more
concerned with how it was done than with how it affected the
criminal who did it. This is only to repeat that Poe handles
his argument objectively and Hawthorne subjectively.

As a man, Hawthorne was wholesome and vigorous. Poor
Poe was far from that. Yet as a writer Poe was less un-
wholesome and more vigorous than Hawthorne: he was more
virile, and attained his results by a stronger method, with less
delay and labor. His lines and contours are bolder, his flgmres
require less description by the author, explaining themselves
more straightforwardly. They are, of course, often of a
coarser fibre than Hawthorne's, but by no means invariably
so. Above all, they are vital, not dreain figures of spectral
gesture wading at us out of chilj mists.

Poe's own figure belongs to the tragedy of letters. His
misfortunes cannot be laid at any door but his own. His life-
long enemy was himself. He had to bear the pangs of utter
penury; he had to endure the terrible anguish of his wife's
death, after ten years of marriage, though she was only
twenty-four when he lost her: but it cannot be said that he
was broken by calamity; he broke himself. His story is poig-

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nantly wretched. Only the very sternly pitiless can abstain
from pitying him. His nature was tainted, but it was not evil.
He was not wicked. He died» still quite a young man, a prey
to deepest remorse: yet many have passed to their judgment
with far less sorrow for far more faults. He was chaste in his
own life, as he was clean in his written word.

VilijBed unfairly after his death, he was not friendless
during life, but he was one of those, not rare, unfortunates
whom friendship can hardly serve effectually. His life, sad
as it was, was not loveless. He was loved loyally and tenderly
in his home, and by those who knew him best and must have
known his faults best Though he could not rely upon him-
self any more than his friends could rely upon him, upon his
sobriety or his effort, yet he could work hard and well for a
year together, he could be sober, industrious, patient during
periods, till the reckless collapse of effort, patience, sobriety
came. Fortunately his judgment rests neither with biog-
raphers nor critics.

His genius is not open to attack* It was much greater
than himself, though not extremely unlike himself — the best
part of himself. He had ideality, too; he had a singular gift
of ratiocination and the rare faculty of clothing it with absorb-
ing interest. He was a capable critic. In American poetry
he must take a very high place.

But his greatest work, and his most expressive, is to be
found in his tales. In them he is wild, eccentric, but the eccen-
tricity and wildness are genuine and real, it is never posed or
assumed with self-conscious effort It is not labored, but
splendidly spontaneous and natural. His wildest tales, there-
fore, interest unfailingly because they appear true. The
reader supposes they are true, not worked up from some
nucleus of fancy. The eccentricity has never the insult of
affectation. When he is fantastic, he is not impertinent. He
is often macabre: but not often morbid. Though he descend
for his theme into the very charnel-house, I do not find that
one rises from the reading of him with odors of mortality in
one's nostrils, the taste of corruption in one's mouth. At any
rate, the mortality he treats of is that of the body; he does not
lingeringly ponder the death of the soul.

He is as great a master of atmosphere as Hawthorne, and
sometimes renders it with greater mastery than Hawthorne,

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who is not, even in The House of the Seven Gables, with all its
elaboration, so successful in this sort as Poe is in the much
briefer, hastier Fall of the House of Usher. The aim, of
course, is not the same in the two stories: one is to induce an
impression of spiritual horror, the other to excite an almost
physical dread.

Poe can be physically ghoulish. Hawthorne was ghoulish
in the ethical order. Neittier success can be ranked among
the most wholesome of achievements, but the unwholesome-
ness of Poe's seems to me less stagnant, malarious, than Haw-
thorne's. Both authors leaned, one in the natural (or the
preternaturnal) order, the other in the spiritual, to the mon-
strous, the ghastly, the abnormal. Poe cared to surprise, and
could do it when he meant to do it. Hawthorne prefers to
neglect that element of interest, and has the more arduous
ambition of sustaining suspense without it.

Henry James and William Dean Howells were born as far
asunder as New York and Martin's Ferry in Ohio: but they
belong to the same school in literature — ^how far intentionally
cannot profitably be surmised. Howells was the elder man by
half a dozen years, and had published Their Wedding Jour-
ney, A Chance Acquaintance and a Foregone Conclusion
before the younger produced The. American. But it is not
suggested that the senior's work had any effect whatever on
the junior. As to copying, no one can imagine Henry James
ever copying any writer but himself, which he did with fervor
and fidelity to the end.

Whether Howells regarded James as his literary superior
I cannot teU: many other people undoubtedly did, and do so
decide their relative positions in the Table of Precedency in
letters. But I am not so sure of the infallibility of that pro-
nouncement. Henry James was the more meticulous crafts-
man, but his work tends to the undesirable climax of contain-
ing hardly anything but craftsmanship. The most perfect
^beniste must have wood to work on, and if he insists on dis-
carding all but the tiniest chips, he ends by producing only
amazing little boxes. They may astound by the perfection
of their form and of their polish, one realizes with deep
respect the pains and skill that have gone to their completion >
but they don't hold much.

Howells wrote with care and a certain trim neatness.

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1922.] OF SOME AMERICANS 53

often delightfully, never boisterously, funny and entertaining;
he was far, very far, from being a sloven, or being hasty, in
his work: but he has a story to get on with, and liked to get
on with it; so do his readers, for his story is commonly worth
reading if not quite always worth writing, and it interests.

To change the metaphor— the majority of us do not care
so much for the mechanism of a watch as to look at its face
and ascertain promptly what time of day it is. Mr. James was
a little too much of a watchmaker, and cared too much to bid
us consider his minute skill in fashioning its insides. Your
desire to be told what o'clock it is, he thought impertinent
and trivial.

Neither of these authors is consistently equal to himself.
Perhaps Mr. James is at his best when at his biggest, when his
book is biggest: and Mr. Howells at his best when his work
is least protracted. I think both lost in interest what they
gained in experience. But Mr. Howells did not attain, with the
loss of freshness, that portentous, inunaculate perfection that
Mr. James did attain. .

For aught, I can surmise, it may seem to the genuine de-
votee of Henry James flat heresy to admire The American of
1878 more than The Ambassador of 1903, but I confess to that
heresy if it be one. And for me Washington Square has a
charm that its author never attained again. The Portrait of
a Lady, belonging to the same year, is more attractive than
The Bostonians of five years later, or What Marie Knew of
sixteen years later. So is Daisy Miller, of 1878, attractive,
though in it James had certainly not entered upon his rich
inheritance of fineness of manner. Like Jane Austen, he
chose to be a miniaturist, but he never attained her subtle,
spontaneous mastery of the elected medium. He fell short
of charm, which the miniature demands and whose absence
cannot be excused in it. Nor was it literary tact to treat in
miniature style some of the themes he selected. He shrank
from strength or depth of situation: as scrupulously, though
less naturally and instinctively, as Jane Austen shrank from
tragedy or pathos. That restraint in her we feel to be wisdom
and a sense of fitness. The male writer's abstention looks
more like timidity, and even contraction of purview. Tragedy
would be out of place in Jane Austen's dramatis personte,
pathos out of drawing. But there was, room* eveii occasion.

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54 OP SOME AMERICANS [Oct.,

for them among some of Hemy James' people. He is, like
the Veneering's butler, an Analytical Chemist, and a me-
ticulous workman at his profession.

Howells, but much less obviously, because much less la-
boriously, was also an analyst. His fingers and pen do not
smell of the analytical laboratory and, using a somewhat
broader method, he seems to have more vigor than James.

Though Jane Austen discards the use of any violence of
event, and relies entirely on the presentation of character in
absolutely normal situations, she is too confident of power to
be verbose. A character is present to our realization in a
phrase or two: it takes Mr. James* reams of insistence to con-
vince us of many of his characters. Words were Miss Austen's
delighted servants, and came at her briefest call to do her
work instantaneously: words were Mr. James' rather tyran-
nical masters, keeping him a good deal on the stretch and
taking a good deal out of him — though it was a labor of love.
Not one line of Miss Austen's could be removed without in-
jury to the page, nor one word out of any line without loss.
Many lines could be excised out of many of Mr. James' stories,
without the least injury to the whole. His profusion is less
generous than extravagant. In very few instances does he
even wish to be powerful. In the Aspern Papers he does
wish it, and who can say he fails? But, if he is there power-
ful, is he not also unpleasant?

In that short book he conveys, with a success rarely
achieved by him, a special and peculiar atmosphere. And
that atmosphere is both local and moral. The interaction of
the local and the moral is given with real mastery. It is
grim and boding: it chills and horrifies. It is ruthless and
repulsive. It is everything the writer intended. Here he
rises to genuine power, whereas, in general, he arrives at only
portentous skill: but the power is so successfully unpleasant
that one cannot regret that the writer achieves it so seldom.
On the whole, one questions if he were so much a great author
as a first-rate man of letters.

I am not aware that anyone has caUed Howells a great
author: as a man of letters he cannot be ranked on anything
like the same level as Henry James. But as an author he had
advantages over James. He had more humor, and his humor
was more easy and unstrained. To the general reader he is

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easier reading (a thing that always counts in fiction). His
portraiture is much less labored. He can be acute with less
trouble. He can be epigrammatic with less obvious intention.-
In analysis, to which he betook himself when there was no
imperative call to that function of the novelist, he was less
toilsome than James, but often more tedious. His portraits
are often striking, often amusing: but, with all his analysis,
he did not always catch with genuine sympathy what greater
artists would have seen in his sitters. If he makes us think of
Henry James, he does not make us think of George Eliot, nor
of the authoress of the perfect Cranford. But who would not
be sorry if the Aroostook had foundered before Mr. Howells
had been able to draw the picture of The Lady, who was her
passenger? Who so narrow as not to be interested in the
rise of Silas Lapham, in whose portrait just that quality of
sjrmpathy is a-wanting of which, a moment ago, we spoke?

A Chance Acquaintancef A Foregone Conclusion, Their
Wedding Journey, A Counterfeit Presentment — ^who that cares
to read real books, would not care to read these? Their truth
and sanity, then: cheerfulness and wholesomeness, their hu-
manity, their absence of pose or bookishness, their pleasant-
ness, their ease of movement, their wit and fun, how much all
these qualities in them attract, retain and please the reader I
The Undiscovered Country has a darker, perhaps a deeper
atmosphere. It is, to use a pompous, rather creaky, reviewer's
expression, a human document by no means insignificant or
unimportant: it is interesting; but it departs from some of the
characteristics that please in the smaller books first cited.
Grimness of scene does not suit the author's genius so well,
nor murkiness of atmosphere. It is, we feel en route, an ex-
cursion with a purpose, and the author (like some of the
greatest) has more than he can manage in the attempt to
handle a ronton i thise. A Modern Instance is hardly so good
as its name: it may be said that this author's book-titles are
singularly happy.

It is highly tantalizing to the writer of this brief consider-
ation of some American authors to be compelled by the limits
of space, to do so little more than cite their names. Of one
of them, Bret Harte, he will not write till he can do so at less
haste, and less meagrely.

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DEMOCRACY.

BY MAURICE FRANCIS EOAN.

Straight to our souls the solemn splendor speeds
An arrow quivering with a fervent light,
A perfumed jasmine-flower, gold and white —

(I hear a murmur as of praying reeds,

I see His lilies where the faint soul feeds —
The rose of love, the burning sword of might!)
O Beauty ever shining in our sight —

That holds the balm and solace of our needs.

The Mass! the Song, the one eternal Song —
That Solomon, the Poet, longed to sing,
It bears us like a boundless, surging sea.

With Love, our pilot, steadily along.

Unto His heart! — here kneel the clown, the king,
EsLch close to God, each equal, and each free!

Slowly he passed, the last priest in the line.
With stately steps, a figure from the brush
Of Philip of Champagne — ^there fell a hush

Before the organ spoke in a divine

Recessional — ^his lace of point so fine
That a slight grasp might all its beauty crush
Stirred at the thrilling of the orgaii-thrush;

And came this thought: "There walks of Pride the Sign!"

The day declines; against the dusky wall

Stands the confessional; the tinted light abates,
Outside» a rumbling car, the creak of wheels,

A childish song, the seeking mother's call;

Inside, in patience, the proud prelate waits
To shrive the negro boy, who, praying, kneels.

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A DOCTOR OF SALAMANCA.

BY D, C. N.

||NE day in early March of this year, the historic
old University of Salamanca was the scene of a
remarkable and unique ceremony, A woman
was made a Doctor of Salamanca, and, stranger
still, a woman dead these three hundred years I
All the pomp and grandeur of an University function en-
hanced the brilliancy of the occasion. The Reverend Doctors
of the Faculty, the titled grandees of the Court of Madrid,
representing the King and the royal family, the municipal-
ities of Avila and of Salamanca, the highest ecclesiastical
dignitaries of the Church in Spain, all gathered within its
venerable walls that day. The world-famed University, which
dates from the twjelfth century, was about to grant its most
coveted degree of Doctor of Theology and confer the symbolic
Cap and Hood and Ring upon Spain's greatest daughter,
Teresa de Ahumada, the glorious St. Teresa of Jesus.

It is a stately pile, the old University, with a wonderfully
carved facade, through whose portals all that is best and
noblest in the intellectual life of Spain has passed since St.
Ferdinand, King of Leon, by Letters Patent, April 6, 1243, took
the professors, students and their property under his royal
protection and became its real founder. Then began for it a
time of unrivaled prosperity, which for centuries, as Denifle
says, made the University "the glory of Spain." Salamanca
was under the control of the bishop, and even as late as 1830
the academic titles were conferred in the name of the Pope
and King both. Pope Martin V., in the fifteenth century,
numbered it among the four greatest universities of the world.
In the following century, its courses of theology drew all eyes
upon it: it was its ''Siglo de oro.'* In the seventeenth century
it was the home of the "Salmanticenses" — those famous Car-
melite theologians — whose monumental work St. Alphonsus
quotes approvingly, and which has ever been esteemed at
Rome as a standard work on Thomistic Scholasticism.

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58 A DOCTOR OF SALAMANCA [Oct,

And now in the tercentenary year of the canonization of
St. Teresa of Jesus, the famous old University, eager to add
one ray to the glory which envelopes the dazzling flgiure of
''La Santa/* arranged this unparalleled honor to her memory.
It has often been said that SL Teresa would long ago have
been proclaimed a Doctor of the Church, but her sex forbids.
The Church has indeed esteemed and accepted her as a
teacher — a teacher of prayer and of mystical theology — and
in the Liturgy prays God **that we may be nourished by the
food of her heavenly doctrine.'' ''God Almighty so filled her
with the spirit of understanding, that she not only bequeathed
to the Church the example of her good works, but she be-
dewed it with the heavenly wisdom of her treatises on mystical
theology*' (Bull of Canonization). ''Whoever wishes to lead a
life of holiness," wrote Pius X. of immortal memory, "let him
but study these, and he will have need of no others. For in
them this renowned mistress of piety points out a safe path
of Christian life from its inception up to the consummation
and perfection of virtue; she sets down accurately the ways
best suited for correcting vicious habits, quelling boisterous
passions, and effacing the defilements of sin; and she puts
before the reader every enticement to virtue. And, in ex-
plaining all these matters, she at once shows her admirable
knowledge of things divine, and gives proof of her intimate
acquaintance with the nature of the human soul, its recesses,
its inner workings" (Apostolic Letter of Pius X. to the Order
of Discalced Carmelites, March 7, 1914).

The "Golden Age" of Salamanca has departed; today it is
a little town of perhaps twenty-five thousand inhabitants. Its
two Cathedrals, the Basilica of San Vincente and the church
and monastery of the Dominicans may be seen from afar.
The old Roman bridge of twenty-six arches still spans the
Torm&s as it did in St. Teresa's day, for the Saint once trod
the streets of Salamanca, and her spirit is ever living in the
Monastery of her Reform, which she herself founded in tke
shadow of the great University whose proudest boast she
new is.

The story of the foundation of the Carmel of Salamanca
has been told by St. Teresa in the nineteenth chapter of the
Book of Foundations, but "e# cosa sabrosa,'*^ as she so

1 Letter to p. Gnftaii, OeMbtr 81, 1576.

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1922.] A DOCTOR OF SALAMANCA 59

naively says, it is so absorbingly interesting that it bears re-
telling.

It was in the year 1570. Teresa was fifty-five years old,
and had been occupied with the divinely-imposed task of the
Reform of Carmel since 1562. She was resting at Toledo
after the establishment of two houses at Pastrana, one for the
friars and one for the nuns, when a letter from Father Mar-
tin Gutierrez, the Rector of the Jesuit College at Salamanca,
reached her with an urgent request to come to that city. The
poverty of the place had hitherto deterred the Saint from
seeking to establish a house dependent for subsistence on
alms; the townspeople chiefly supported themselves by fur-
nishing board and lodging for the students (about ten thou-
sand of them), who were most frequently in arrears with their
payments.

However, trusting in God, "Who never abandons, nor ever
will abandon anyone who serves Him,*'* and moved by the
weighty reasons adduced by Father Gutierrez, the Saint easily
obtained the permission of the bishop, Don Pedro Gonzalez
de Mendoza, and set about renting a house to receive the
nuns. It is not difficult to imagine that St Teresa found
peculiar satisfaction in the thought of this monastery, near
the great University where her daughters might have the spir-
itual direction of Spain's first theologians, a matter of primary
importance in her eyes. Piety without knowledge may lead
to delusions, and from puerile devotions she wished her nuns
to be free, **de deveciones a bobas, nos libre, Dio$r *

A good-sized house was secured and the Saint set out very
quietly with one companion, Mary of the Blessed Sacrament,
to take possessicm. The house was inhabited by students, and
it was extremely troublesome to persuade them to vacate it
at once, as no reason was assigned for this smnmary ejection;
the utmost sacrecy was observed by the Saint on such occa-
sions, until the nuns had safely taken possession of the new
Carmel. However, her friends exerted themselves so success-
fully that towards dusk on the eve of All Saints, 1570, the
house, ''in a very unseemly state,'* was left empty for the two
nuns. There was no slight work to be done to make it ready
for Mass next morning, even though Fath» Gutierrez sent two
of the Fathers to assist in preparing the chapel, for the students

tPammdaUuu. ch. xrilt, edited by John J. Burke, CS.P.
• L|f«. ch. tm.» M, edtled by J6bm J. Burke, C&P.

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60 A DOCTOR OF SALAMANCA [Oct.,

'*had little regard for cleanliness." On November 1st the
Rector, Father Gutierrez, said the first Mass — a precious mem-
ory through the years, for less than three years (1573) later,
he was to shed his blood for the Faith at the hands of the
French Huguenots. More nuns were sent for from Medina
that same day, but the Saint and her companion spent All
Souls' night alone in the vast and deserted old house. Sister
Mary was very timid, and could not get the students out of her
thoughts, fearing lest some of them might still be hiding in
the many rambling garrets. All the church bells of Sala-
manca tolling for the dead did not add to the cheerfulness of
the situation. '*We shut ourselves up in a room wherein the
straw was placed, that being the first thing I provided for the
founding of the house, for with the straw we could not fail
to have a bed. That night we slept on it, covered with two
blankets that had been lent to us.* When my companion
saw herself shut up in the room she seemed somewhat at her
ease about the students, though she did nothing but look about
her, first on this side, and then on the other ... I asked her
why she was looking about, seeing that nobody could pos-
sibly come in. She replied: 'Mother, I am thinking, if I were
to die now, what you would do all alone.* I thought it would
be a very disagreeable thing if it happened. It made me dwell
on it for a moment, and even to be afraid, for, though I am
not afraid of dead bodies, they always cause a certain f aint-
ness of the heart even when I am not alone. And, as the bells
were tolling— it was as I have said the eve of All Souls— the
devil took advantage of that to make us waste our thoughts
upon trifles. . . . I answered her: 'Sister, when that shall
happen I will consider what I shall do; now let me go to
sleep.* " ' A typical Teresian answer!

One of the much dreaded students later became Bishop
of Barbastro, Juan Moriz, and his '*Supplica" for St. Teresa's
canonization has come down to us: it is addressed to Paul V.,
and is dated 1611 : "It is with special joy that I have received
the Briefs of Your Holiness for the canonization of the vener-
able virgin, Teresa of Jesus. It is now forty years, since a
student at Salamanca, I left the house I occupied for this
blessed Mother, who had come to found a monastery of her
religious. From that time I have had for her the greatest

4 By the Jesuit Fathtre. « Poundattoma. eh. xlz., 5.

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1922.] A DOCTOR OF SALAMANCA 61

devotion, both because of her heroic virtues and for the
striking miracles that God has granted, and still grants every
day, through her intercession." •

With the arrival of Mother Anne of the Incarnation, and
Sister Mary of Christ from Medina, Hieronyma of Jesus from
Vallodolid, Anne of Jesus and Juana of Jesus from Avila, and
Mary of St. Francis from Toledo, the monastery of St. Joseph
of Salamanca was provided with a community after the
Seraphic Mother's own heart, but the house proved very un-
healthy, damp and excessively cold. Before a remedy for
this evil could be sought, obedience called St. Teresa to the
foundation of Alba de Tonnes in January, 1571. Returning
almost inmiediately to her distressed Sisters at Salamanca,
she was obliged to stop on her way at the Castle of the Count
of Monterey, the Countess having secured the permission of
the Provincial to have her in her house. During her brief
stay at the Castle, two miracles are recorded of the Saint: one
was in favor of the little daughter of her hosts, whose life was
despaired of. The Saint prayed for the child, and, in vision,
St. Dominic and St. Catherine appeared to her, assuring her
that her prayer was answered, and that the child would
recover. The "miracuWe" lived to become the mother of the
celebrated Olivar^z.

Scarcely had she regained her beloved cloister when a
longer separation from her Sisters awaited the obedient Saint.
Her Superiors recalled her as Prioress of the Incarnation at
AvUa, and once more she was forced to leave the nuns in their
misery. *'In none of the monasteries of the Primitive Rule,
which Our Lord has hitherto founded, have the nuns had so
much to suffer,*' ^ is her own statement of the affairs at Sala-
manca. Indeed, seeing the troubles they had to bear, the
Apostolic Visitor, Fray Pedro Hernandez, had compassion on
them, and in 1573 sent the Saint back to them. They were
negotiating for another house, and her presence was urgently
required.

The Saint, in company with a nun of the Incarnation,
Julian of Avila, her devoted and self-constituted chaplain,
and several others, set out once more for Salamanca. The
journey was by night to escape the intolerable heat of the
August sun, and the manuscript accounts tell us how the

t 1ji0 Tentian^, fl. t.. May Mh. t Foundations, ch. six., 10.

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62 A DOCTOR OF SALAMANCA [Oct.,

angels lighted the dangerous stretches of road for the privi-
leged spouse of the Lord of the angels. During her absence,
St. Teresa had received that most exalted of supernatural
favors — ^the mystical espousals* — ^but her marvelous interior
life, which lifted her into another world, where she walked
alone with her Lord, did not prevent her from being the most
charming traveling companion imaginable! As the talented
daughter of John Boyle O'Reilly writes: ^She was not in the
least a withered ascetic, but a well-bred Castilian lady of
winning manner and pleasing appearance, who, in courtesy,
dignity and simplicity, embodied in herself the best of Castile.
Her robust virility of mind, her complete absence of self-con-
sciousness, help us to understand the love she roused among
her nuns, and the respect she gained from the foremost men of
her time.** * No one could be sad in Teresa's company, ''God
deliver me from frowning souls — Dios me libre de santos en-
capotados/* she exclaims.^^

On reaching Salamanca, Teresa visited the proposed
house, and, finding it quite suitable, quickly concluded the
bargain. There were many changes to be made, and a chapel
to be built, and, hasten the work as she could, it was the end
of September before the transfer was effected. There is an
anecdote told in connection with the alterations, which makes
hard reading for our modem zealous prohibitionists! The
master carpenter, in charge of the building, Pedro Hernandez,
deposed for the Saint's beatification. He had twenty or
twenty-two workmen employed, he relates, when one day
the Saint came to a window nearby and bade him give his
men something to drink. He answered her that wine was too
expensive, costing a re<d and a half a pint (a real was worth
about thirty-four maravedis), and that he had many work-
men. However, he sent for enough to give two maravedis
worth to each man, and took the precaution of increasing his
scanty supply with an addition of water. He poured out the
portion for each, and had but three or four more to serve,
when, glancing in his jug, he perceived that it was as full as
when he conunenced. At this moment, the Saint returned to
the window to inquire if he had done as she desired. Tes,
Mother," he replied, ''but I think it has happened as at the

SAefaffoiu. ch. ill., 20. 9 Heroic SjMfn, p. 184.

10 UnpubUftlMd MS. of AniM of St Bartholomew.

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1922.] A DOCTOR OF SALAMANCA 63

wedding-feast of Cana, and the water has been changed to
winel^' ••Hush,*' said the Saint, "rt is God Who has done
this" *lt is easy to see that He has good helpers,"' returned
the carpenters, and calling to his men he exclaimed: '^Drink,
brothers, your fill, for this is a wine of benediction!" He re-
filled the glasses, and the wine was not exhausted."

On the twenty-eighth of September, the Carmelites moved
into their new quarters in a downpour of rain, which revealed
to them that the roof of the chapel was unfinished, for the
sanctuary was quickly flooded. All the notables of Sala-
manca had been invited for the ceremony to take place the
next morning, and it was impossible to prepare an altar in the
inundation. Venerable Anne of Jesus, in her juridical depo-
sition for her blessed Mother's beatification, relates what oc-
curred: ^Eight o'clock struck, and our holy Mother was still
looking at the roof of the chapel, through which the rain was
penetrating. I came to her with two other nuns, and said to
her very firmly: "You know. Reverend Mother, how much there
is to be done before tomorrow; you really might beg of God to
stop the rain, so as to give us time to arrange the altars.'
Then if it is so necessary, you should pray hard,' she said, a
little annoyed by the confidence I had so openly expressed in
her prayers. I left her, and had hardly returned to a neigh-
boring courtyard when I looked out and saw a cloudless sky,
looking as if it had never rained. I went straight back,
and said to her in the presence of the same witnesses: Tour
Reverence might really have asked for this fine weather a
little sooner!' This time the Saint went away laughing, with-
out saying a word."

With the installation of the community in the new con-
vent, we might well take leave of the Carmel of Salamanca,
but its jnemories of its great **Fundadora** are too tempting.
In the spiritual Relations addressed to her confessors, there
is one to Father Gutierrez which gives an account of the graces
she received at Salamanca, chief among them being the won-
derful favor granted her one Palm Sunday, when the Host
liquefied in her mouth, and it was her Lord's will that the
Blood shed in such suffering should ravish her with Its exces-
sive sweetness." But the last days of that Holy Week were
passed in indescribable anguish, in that mystical pain of "the

11 Inform, of Salamanea. ii HOaHotu, eh. !▼., 5.

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64 A DOCTOR OF SALAMANCA [Oct.,

absence of God," in a loneliness and solitude so profound that,
with the Psalmist, she could exclaim: "Vigilavi, et f actus sum
sicut passer solitarius in tecto." " Even Easter brought her no
consolation, but, hiding the agony of her soul longing for its
Beloved, she went to recreation with her daughters. As was
her custom on great feasts, she asked one of the Sisters to
sing. Isabelle of Jesus, a novice, sang so sweetly of the suf-
fering of living without God, that Teresa was rapt out of
herself. The little hymn is well known in Spain :

Vianos mis ojos,

Dalce JesAs bueno;
Vianos mis ojos,

Y muirame luego.^*

At the refrain —

Only to see Thee, O Beauty divine!
For this I would gladly dis —

the effect was such that, as previously, the Saint had known
ecstasies of joy, so now her soul was thrown into a trance
through the excessive pain. The nuns bore her to her cell,
and on coming to herself the following day, the hymn, known
as her "gloso," broke forth from the depths of her love-
wounded soul, with its piercing refrain: *'I die because I
cannot die!"

Pension says that the accounts given by St. Teresa are
"not a story, but a picture," *• and if this be so, the nuns she
trained may well be its frame. The Prioress at Salamanca
was Mother Anne of the Incarnation, Anne de Tapia, a cousin
of the Saint, who was accustomed to say to her: **God reward
you, my daughter, for training such excellent religious for
me;" for from Salamanca many foundresses were drawn, and
its mission seemed to be the propagation of the Reform. Ven-
erable Anne of Jesus, whom the holy Mother called "her joy
and her crown," and whom St. John of the Cross, her con-
fessor, compared to a seraph, carried it thence into France
in 1604, and into the Low Countries in 1607; while another
religious of Salamanca, Mother Hieronyma of the Holy Spirit,

la Psalm cl. 8. 14AI PU del Altar, D. Miguel Mir.

IB Sermon for Feapt of St Teresa.

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1922.] THE SISTER OF MERCV (JS

went into Italy and founded a Reformed Carmel at Genoa in
1590,"

The house first occupied by the great Reformatrix (Oc-
tober 31, 1570), known today as the '*Casa de Santa Teresa/'
is now the property of the Marquis of Castellac. A community
of Servants of St. Joseph, consecrated to the education of
young girls, has possession of it, and they have transformed
the cell of St. Teresa into an oratory, while over the parte-
cochere may be seen the window of the large hall, in which
the Saint and her companion spent that night of terror caused
by the students of the University which, on March 4, 1922, pro-
claimed her Doctor "honoris causa.'*

16 Reforma de lo$ DeteaUoi, toI. Ml., book ix., e. 2. BUtoria GeneraiU, by the
Congrefntlon of St. EIIb, toI. I., book 1., c 32.

THE SISTER OF MERCY.

BY LAURA SIMMONS.

Mine are the broken ones of earth; the poor, the crucified —
Grant me unstinted love, oh, Christ, lest one should be denied I

Behold my alabaster box — my ointment rare and sweet —
My gifts of price wherewith I kneel before Thy holy Feet!

My eager feet — they may not tread the shores of Galilee,

But make them swift in bitter need — ^tireless in serving Thee!

And when, perchance, with weary limbs and spirit faint 1 stand —
Help me to bear my cross alone, Thou of the pierc&d Hand!

To see Thee face to face! sometimes my heart cries out in vain;
And yet, oh, soul of mine, rejoice! be comforted again!

Have I not known in vigils sad beside some anguished bed
The mystic, lovely Radiance of that sorrowing, thorn-crowned
Head?

▼OL. CXVI. 6

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THE COMEDY OP EVOLUTION.

BY JAMES J. WALSH, M.D., PH.D.

I. ALFRED WATTERSON McCANN has recently
given us a distinctly up-to-the-minute book in
its digest and collation of works treating of evo-
lution.^ He has provided for the reading public a
treasure house of quotations. Even a cursory
perusal of the book leaves no doubt that its author has read
through the literature of evolution thoroughly, and knows it
as probably very few professed evolutionists do, except pos-
sibly teachers of biology^ whose business it is to be constantly
occupied with it.

The inevitable conclusion, after reading the book, is that
the whole theory of evolution, as it exists in the available
literature issued by scientists, is a sad jumble of contradic-
tions, of serious disagreements over even essential elements,
while the history of the theory is a succession of definite
statements, made in the name of science, followed by just as
definite withdrawals of assertions, also in the name of science,
though some of these withdrawals were again withdrawn later,
or seriously modified. Nothing sure seems to be left, except
that the scientists want to hear, as a rule, no mention of
creation or of a Creator.

This is the more amusing because all the suggested factors
of evolution have been rejected, one after another, and the
theory is left very much in the air. Natural Selection, actually
selecting, has not been observed, though we have waited pa-
tiently and worked assiduously for two generations to find it.
Sexual Selection is long in the discard. The inheritance of
acquired characters has been proved a myth, yet the chasm
between species remains just as unbridged as ever. In spite
of all this, a few biologists, but with them a great many peo-
ple who know little of biology, insist that they can explain
the origin of living beings, though just how they are to do so
remains as much of a mystery as ever. What is still more

1 God or Gorilla: How the Monkey Theory of Evolution Bxpotet Its Own
Methodi, Refutes Its Own Principles, Denies its Own inferences. Disproves its Own
Case, New York: The Devin-Adalr Co. $3.00.

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1922.] THE COMEDY OF EVOLUTION 67

interesting is that apparently these good people do not realize
that their adhesion to Darwinism is now merely a belief,
and not at all a scientific conviction. They have simply
handed in their acceptance of what, as Professor Morgan of
Columbia declared some years since, has now become the
dogma of Darwinian evolution, which they seem to feel that no
scientist can refuse to believe in, under pain of major ex-
communication by his scientific friends.

Let us suppose a young historian with a sense of humor
should set himself the task — say about 1960, in the second
rising generation from now, just after the centenary of the
publication of Darwin's Origin of Species — of finding out not
merely the events, but the course of thought that preceded the
Great War of 1914. By that time, I think, the discussion of
the phases of evolution that have interested the past gener-
ation most, will have become, to a great extent, academic.
Men will then appreciate that, in spito of the amount of in-
terest manifested in it, there is nothing helpful for human
thought in the idea that living things, as we know them, just
came of themselves, and must be accepted in that way. The
young historian would soon discover, of course, that over and
over again during the latter half of the nineteenth century,
men had been quite sure that they were reaching the genuine
factors of evolution, only to find, after a time, that they were
as far away as ever from them. In spite of this, the next
theory explanatory of descent that came along was accepted
just as readily, and men, once more quite sure that now, at
last, they had a definite base for the theory of evolution, met
again with disappointment.

It seems to me quite possible to get at the humor of that
situation as the prospective historian will see it, and I wonder
if it would not be possible to suggest some of the things that
the imaginary iconoclast of forty years from now will prob-
ably say.

The first thing that will strike him because of his interest
in finding out the possible sources of the Great War of 1914,
will be the emphasis which was placed by the generation just
before that war on the "Struggle for Life,*' The exaggerated
significance given to it was due to Darwin's book. He called
his volume The Origin of Species, but he did not discuss
origins at all. He assumed an immense number and variety

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68 THE COMEDY OF EVOLUTION [Oct,

of living beings in existence, and supposed also the principle
of variation. Then he suggested that those that were un-
suited to their environment and did not have it in them to
make a successful struggle for life, dropped out of existence.
The rest remained. His book should have been called by its
secondary title, **The Preservation of Favored Races in the
Struggle for Life." Indeed, Darwin wanted to call it so, but his
friends persuaded him to leave the title. The Origin of Species.

The prominence given the struggle for life impressed
a number of the younger biologists, and so the Dar-
winians, who always went much farther than Darwin himself,
proceeded to create the impression that this principle applied
also to human beings, and that only the men who were able
to fight it out successfully against their environment and,
above all, against the members of their own species, would
slurvive. This was the famous "survival of the fittest." The
principle was applied to nations as well as to individuals.

As can be very clearly seen now from a series of volumes
issued before the Great War, these ideas had not a little to do
with precipitating that war. An acute struggle was consid-
ered inevitable, as the result of biological impulses. The
nations would just have to fight it out. During the generation
before the war broke out, men had been applying the prin-
ciple very largely in commercial matters. Competition was
the life of trade, and success in competition marked the man
who was successful as representing a class of beings whom
nature wanted to preserve. The man who went down in com-
petition, was regarded as unworthy of nature's purpose to
preserve the fittest, in her great task of making the race
ever higher and better than before.

These supposed followers of biology seem never to have
realized that there is no such thing as the struggle for life
among individuals of the same species, except under very
special circumstances, as for instance, when there is a famine
in the land, or a mother is looking for food for her young,
or when males struggle over the female. Apart from these
special conditions, what we find among the animals is mutual
aid and helpfulness. They have instincts by which they live
together in herds and droves and packs, or in swarms or
flocks, because thus they are enabled to secure their food to
better advantage and protect themselves against their enemies.

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1922.] THE COMEDY OF EVOLUTION 69

This principle of the supposed struggle for existence was a
grim joke on humanity. It was presented to us as the gospel
truth of science. A great many unthinking people took it at
its face value. The nations of Europe went to war, per-
suaded apparently of its fundamental biological truth. Surely,
a future generation will hold the scientists responsible for
this.

Professor Cope of the University of Pennsylvania, used to
say: *'So far as that expression [the survival of the fittest]
has any meaning, it is merely a tautology. It means that
those who are fittest to live will live, and that, of course, is the
assumption contained in the terms. If they are fittest to sur-
vive, they will survive." "What we are interested in," he
used to add, "is not the survival of the fittest, but the origin of
the fittest. How did the fittest to survive originate?" Of this,
as I have said, Darwin told us nothing, because his book has
nothing to say about origins, but only about survivals and the
preservation of favored races in the struggle for existence.
He did not emphasize the personal struggle between the mem-
bers of the species, but all the younger biologists did, until
actually a sort of mental delusion was created that they were
studying origins.

A still greater joke was *' Sexual Selection." Darwin argued
that the males, being gifted with brilliant colors or with strong
fighting qualities, or with sleek appearance or sweet songs,
were selected for the sake of these qualities by tlie females
who, under the influence of nature, were thus looking out
for qualities for their future progeny. It was all theory, and
every investigation that has been made, shows that insects and
birds are not at all affected by colors and sounds, and that,
as a rule, the female has very little to do with the question of
mating. But it took years of observation to upset the facile
theory of sexual selection. It was all a case of projecting
human feelings and reactions into animals of all kinds, and
even into the insects. For a score of years, scientists took it
very seriously. Even today our novelists, and not a few of
our teachers, and a good many editors and reporters, as well
as newspaper writers generally, slip into their writings ex-
pressions which indicate that sexual selection is still regarded
as a scientific reality and an important factor in biology. The
joke is on them, but they do not know it.

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70 THE COMEDY OF EVOLUTION [Oct,

About the time that Darwinism came of age, in the eighties
of the last century, a practical joke was played upon the
"struggle for life" by its step-mother, biology. Most Dar-
winians, feeling that the master, in his anxiety to be abso-
lutely sure, had not gone nearly far enough, were loud in
their declarations of what "the struggle" accomplished for
living beings. It was just a question of making themselves,
and the living beings that could struggle, accomplish their
purposes. The little ancestor of the horse, about the size of
the rabbit, or probably a little smaller to begin with, wanted
to be bigger and to run faster. He wanted so much to run
fast that he touched the ground in his eager haste only with
the middle toe of each foot, and did this so constantly that
gradually the other toes began to atrophy, and eventually
disappeared. His anxiety to get larger made him lift him-
self up ever more and more, until, finally, he began to run on
the toe nail of this middle toe, adding at least a part of a
cubit to his stature, and this middle toe became a hoof. See
how easy it is for the horse to create himself. We had a
whole sheaf of these stories written for the edification of the
young; to show them how anybody, who really wanted to,
could just change his whole character and, of course, transmit
all the changes that he thus acquired to his descendants. The
giraffe lengthened his neck just by stretching upwards for the
tender shoots at the top of the taller plants, and then passed
on his gains to his young. How easy it all was I

In the midst of this idyllic presentation of the significance
of the struggle for existence and its wonderful results, there
came along, very mal a propos, a marplot named Weismann.
He made it very clear that acquired characters were not and
could not, in the very nature of things be transmitted. Man-
kind had known this, but had somehow failed to apply it in
the question of evolution, ^e knew that if a man lost his
little finger early in life, his children would not be borne with
a little finger missing. We would laugh at such an idea.
Yet the little horse, having struggled and struggled to win
the race that is only for the swift, modified his characteristics
in various ways and then proceeded to transmit these char-
acters to his offspring and among them, above all, the incen-
tive to further change. This, too, was transmitted, until the
squirrel-like horse original became the Arabian steed of today.

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1922.] THE COMEDY OF EVOLUTION 71

What is the use of looking for jokes when statements like this
are lying around loose in what is called serious science?

Of course, the Darwinians would say this is Lamarckian,
and not Darwinian. That is good enough as an excuse, but it
will not hold for those who know the loose writing indulged
in by many who thought themselves disciples of Darwin and
who, in schools and through popular lectures, have shaped
people's ideas with regard to the meaning of evolution. As a
matter of fact, the evolutionists generally, and above all the
Darwinians, admitted very grudgingly the truth of Weiss-
man's teaching and were very slow to recognize its full sig-
nificance. Even now, some of them haggle not a little over it,
for if there is no transmission of the changes that take place
in living things, how then can there ever have been any
gradual improvement in the course of descent. Species would
have remained just what they are, and indeed they do so
remain as far as we have any evidence, for we have never
been able to raise any intermediate species, and that is the
crux of the whole matter. In 1880, when Huxley wrote on
*The Coming of Age of Darwinism," he declared that, until
the gap between species could be bridged, there was no ques-
tion of any proof for descent, and here we are, forty years
after that, without any more proof than he had, and with
Weissman's non-inheritance of acquired characteristics star-
ing us in the face.

In every other phase of popular evolution following Dar-
win's publications, there came the same sort of inconsequence.
The existence of a great many ^'useless organs" in the human
body (at one time they counted as many as two hundred of
them, the spleen among them, because it can be removed with-
out the organism dying), was supposed to be a very definite
proof of evolution. These were vestiges of man's evolution
from the animal. They had been left in his body because
the process of evolution was not quite complete. Their pres-
ence was hailed as one of those happy accidents that serve
to reveal nature's ways and her history to us.

I wonder if there ever has been a greater joke than this
with regard to the useless organs. Most of these so-called
useless organs are now considered to be among the most im-
portant in the body, so far, at least, as the physiology of man
is concerned. Principal among them are the ductless glands.

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72 THE COMEDY OF EVOLUTION [Oct,

the thyroid, the thymus, the suprarenals, the hyphophysis.
These were the useless organs of a generation ago, but are
now known to be the great guiding organs of human func-
tions.

Other theories had been adduced in the meantime to sup-
port evolution. One of them was the ^'recapitulation theory"
stated by Herbert Spencer: "Ontogeny Recapitulates Phylo-
geny," that is to say, translating it out of the Greek, the life
of each being, in the course of its development, repeats the
history of its descent from all other beings. What a naive
conception it wasl It supposed that all the single cells were
the same, or so nearly alike as to be considered the same,
though every living thing in the world begins in a single cell,
and some develop into plants and some into lower and some
into higher animals, and some must be comparatively simple
in composition and some almost infinitely complex. But the
absurdity made no difference. The principle of recapitula-
tion was adopted by educators and especially writers on edu-
cation as the solution of the problem of educational psy-
chology.

There was only one trouble, as Vernon Kellogg said, for
the pedagogue, and that was that **the recapitulation theory is
mostly wrong, and what is right in it is mostly so covered up
by the wrong part that few biologists any longer have any
confidence in discovering the right.'' And he asks very per-
tinently: **What then of our generalizing friends, the peda-
gogues?" But that did not prevent many sociologists from
taking up the recapitulation theory and using it as the basis
for all sorts of developments in what they would like to caU
biological sociology. The books written in sociology twenty-
five years ago are now largely a huge joke. They exemplify
exactly what Josh Billings said shortly before they were writ-
ten : *'It is better not to know so many things, than to know so
many things that ain't so."

Probably the greatest joke of all, and certainly the most
alluring in its effects on the thinking of our time, is that of the
*'Theory of Descent** According to this, all living things are
descended from a few forms, or perhaps a single living form.
There is supposed to be no doubt about this in a great many
minds. Yet we have no objective evidence for it, and a large
amount of evidence against it. A dozen years ago, Vernon

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1922,] THE COMEDY OF EVOLUTION 73

Kellogg did not hesitate to say: "Speaking by and large, we
only tell the general truth when we declare that no indubitable
cases of species, forming or transforming, that is of descent,
have been observed/' We have never seen one species by
any chance ever produce another. On the contrary, we know
very definitely that species are infertile with one another, and
that crossing leads to sterility. There are a few possible ex-
ceptions, but these exceptions only serve to show the law that
one species cannot descend from another. However, that
makes no difference. Every evolutionist is a believer in the
"theory of descent.** Why? Well, he will tell you it must
be so. Now, whenever a scientist says that a thing must be
so, the expression is used only because he cannot prove that
it is so. It must be so because the animals resemble each
other and, therefore, they must be descended from each other.
The distance between that major, and the conclusion from it,
begs the whole question.

Many ardent evolutionists seem to think that man was
never considered an animal until Darwinism came. Appar-
ently, they are convinced that up to that time no one had
noted the close similarity between the skeleton of all the
larger animals and of man, nor the wonderful resemblances
between the various organs of the mammals and of man.
They seem to forget that when dissection of human bodies was
forbidden in the old pagan days, when the pagans had such
reverence for the body that they refused to permit human
dissection,' animals were used for the study of anatomy. The
organs of the pig were considered to resemble so closely those
of man, that the anatomy of this animal was the favorite study
of even such great physicians and scientists as Galen.

Almost as long as the memory of man runs, certainly as
long as there has been any serious philosophy or psychology,
man has been defined as a rational animal. Men have always
been perfectly sure about the animal part, but, from time to
time, they have had their doubts about the rational part, at
least for the majority of men. That is the present position,
but, surely, no one can think for a moment that we owe it to
the evolutionists.

Darwin was one of the last men in the world who had the

sin the Middle Ages there was abundance of dissection, and eyen the artists
dissaeted yanr fredy.

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74 THE COMEDY OF EVOLUTION [Oct,

right to teach anything with regard to the origin or descent
of man. He confessed, with no little regret, toward the end
of his life that he had lost his appreciation for music and art
and poetry, and felt that he had just become a machine for
grinding out scientific opinions. The difference between man
and the animals, consists more in the power to appreciate
music and art and poetry than in any other quality that man
possesses. Raymond Lullius once suggested, in the Middle
Ages, that he might make a logic machine, and our invention
of calculating machines of various kinds would seem to
demonstrate that the old Scholastic was correct in his surmise,
but no one has ever thought for a moment that he could make
a machine that would turn out original poetry and art and
music.

One of the quietly humorous points about evolution is
the underlying assumption of all evolutionists that living
things begin low down in the scale and evolute upwards.
This is, of course, a contradiction of all oiu* experiences in
physical science. Our clocks run down, but they do not wind
themselves up again. All our experience is with force grad-
ually having less and less potential. The life force, however,
according to evolutionists, acquires new energy, exhibits new
powers and develops new resources as time goes on. As to
how it does so, no explanation is afforded. It is just another
one of these things that must be so. Why must it be so?
Because evolution must be so. Why must evolution be so?
Because we cannot think of anything else to account for things
as they are or to explain their origin. Of course, if we cannot
think of anything else, meaning we, the scientists, there cannot
be anything else, for we would surely know it.

With the publication of Darwin's Origin of Species in
1859, many people were convinced that the explanation of the
coming into existence of all the living beings had now been
reached. Matter, through the influence of moisture and heat,
acquired life, and then the principle of variation did the rest.
Everything living varied from generation to generation, some
upward and some downward, and those with the upward
tendency, being more suited to their surroundings, were better
fitted to exist, and remained in existence, while all the other
things dropped out. The mystery of the universe was the
easiest thing in the world. There was no need of creation

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1822,] THE COMEDY OF EVOLUTION 75

or of anything, except the ordinary forces of nature, and they
came into existence of themselves. Under the influence of
some such impre^ion, some matter was dredged from the
bottom of the ocean, and immediately was declared to be the
intermediate step between non-living and living matter, and
was given the learned name of bathybiu's, which is Greek for
deep life (how Greek does help to cloak ignorance!), and
after that there seemed nothing more to explain. But, alas
for Huxley, who was the sponsor for bathybius and who, I
believe, gave it its name, the substance turned out to be some-
thing very different, and those who had believed in it became
the laughing stock of the serious scientists of Europe.

About seven hundred years ago, dear old Friar Bacon
declared that the most important factor for advance in knowl-
edge is the readiness to say frankly **l do not know.*' W^en a
man knows that he does not know, he is usually quite pre-
pared to make investigations that will lead him to knowledge.
On the other hand. Bacon declared that there were four
grounds of human ignorance, four basic reasons why men do
not advance in knowledge. These are: "First, trust in in-
adequate authority; second, a force of custom which leads
men to accept without question what has been accepted before
their time; third, the placing of confidence in the opinion of
the inexperienced; and, fourth, the hiding of one's own ignor-
ance with a parade of superficial knowledge." Professor Henry
Morley, in the third volume of English Writers, after quoting
Bacon's four grounds of human ignorance, said: **No part of
that ground has yet been cut away from beneath the feet of
students, although six centuries ago (Morley wrote over half
a century ago), the Oxford friar clearly pointed out its char-
acter. We still make sheep walks of second, third and fourth
and fiftieth-hand references to authority, still we are the slaves
of habit; still we are found following too frequently the un-
taught (Towd; still we flinch from the righteous and wholesome
phrase, 'I do not know,' and acquiesce actively in the opinion
of others, that we know what we appear to know. Substitute
honest research, original and independent thought, strict truth
in the comparison of only what we really know with what is
really known by others, and the strong redoubt of ignorance is
fallen."

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ASTROLOGY,

BY SIR BERTRAM C. A. WINDLE, LL.D., F.R.S.

ilORDSWORTH exclaimed that he would "rather
be a pagan suckled in a creed outworn" than
find himself delivered over wholly to a material
view of existence. Man was made for God, and
if he is ignorant of the true service of his Maker
he will run amok amongst strange superstitions like Spirit-
ism, Theosophy, Christian Science — all, with the exception
of the last, as old as humanity, and with the same exception,
coming from the east to pass westward and possessing at least
some semblance of a coherent philosophy. Since the war
stirred up the sluggish stream of popular thought, there has
been a recrudescence of these vagaries, and not least of As-
trology, whose motto, if we regard its history, now briefly to
be outlined, might well be: "Expellas furca tamen usque recur-
ret." ^ Astrology is an exception, as we shall see, to the other
creeds just mentioned in that it has had a day when it en-
slaved even some prominent Christians. This it was en-
abled to do because it never was a religion, but always occu-
pied the position of a neighboring, but differing character.
Even in our days it has been known to appeal to so sound a
Catholic and scholar as the late Marquis of Bute, the original
of "Lothair," and to so distinguished a writer as the late Dr.
Richard Garnett, keeper of the printed books in the British
Museum, who wrote (under a pseudonym) a book in its favor.
The history of such a subject is worth consideration, and
particularly that part of it which relates to the time when
Catholic Europe was the prey of astrologers.

Today astrology is the shadow of astronomy, just as al-
chemy is of chemistry, but in the earlier ages, even of the
Christian era, there was no real distinction between the two
first. St. Isidore of Seville (of which place he became Arch-
bishop in 594), that encyclopedia of the knowledge of his day,
was perhaps the first to draw a distinction between the two.
John of Salisbury, in the twelfth century, distinguished be-

1 **You may cast it out, but it will always return."

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1922,] ASTROLOGY 77

tween mathesis, the legitimate study, and math^is, the illegit-
imate; other Fathers attributed astronomy to good angels and
to Abraham, and astrology to Cham. Astrology was the
earlier study, though much true astronomy was mixed up
with it.

Kant said that the starry heavens and the moral law
within, were the two things which most stirred his wonder,
and there is little to cause surprise in the influence which the
sight of the starry heavens on a clear night must have exerted
on the minds of early races of mankind. To the people of
Accad and Sumer, perhaps, and certainly to their successors,
the Babylonians, we owe the first stages of astrology, and it
was the Chaldeans, as the priestly caste of Babylonia, who
carried it to western countries. To these people the firma-
ment was a populous place, and we can see how it was peopled
by looking at a celestial globe, an object more frequently to
be met with fifty years ago than now. There are Perseus and
Andromeda, Hercules, Cassiopea, and many another hero and
heroine who had once inhabited this planet. Moreover, the
planets themselves, whose ancient namess we still preserve,
had their intimate connections with colors, metals, and differ-
ent parts of the human body. Thus Saturn was associated with
gray and with lead, and looked after the right ear. Jupiter
had white and electrum (an alloy of gold and silver thought
to be an independent metal). Mars had red, and ruled the
bile, the blood, and the left ear. Venus had yellow, and took
charge of the loins and lower limbs. The sun had gold, very
naturally, and, equally naturally, the moon had silver. But
for what arbitrary reason is unknown, the former was inter-
ested in man's right eye and woman's left, and the latter in
man's left and woman's right. Finally, we must bear in mind
the Chald8M>-Persian doctrine that the souls of men were
brought down from celestial heights by bitter necessity to
inhabit the bodies of men. As they descended, they traversed
each planet and received from each some quality. This is not
far removed from the view of Plato, though in his theory the
rational soul which inhabited a star, after its creation by a
Demiurge, was filled with a desire for the material universe
and imprisoned in a body as a process of purification.

It was not wonderful that with views like this, a belief
should develop that the planets Iiad an influence on the life

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78 ASTROLOGY [Oct..

of man, and from this sprang the whole business of judicial
astrology or the casting of horoscopes, which depended on a
host of complicated rules, but in their essence, on the position
of certain planets at the exact moment of a child's birth. It
sprang from Babylon, arising perhaps in the seventh century
before Christ. It attained great development in Egypt, and
less in India, and it was, says Jastrow, in the fourth century
that it began its triumphant journey westward. It caught
hold of other beliefs, ingrafting itself, for example, on Mithra-
ism, that ubiquitous religion of the Empire. It was so ram-
pant in Rome in B. C. 139, and so dangerous, that the praetor
in that year expelled all astrologers from Italy. Cicero, in
his De Divinatione, denounced astrology, and that in spite of
the fact that his tutor, Posidonius, was a distinguished pro-
fessor of the art. "Tamen usque pecurretr the people de-
manded it; it returned, and ultimately we find Augustus its
protector. And so it went on until Constantine, under the
influence of Christianity, expelled all Magi and Chaldeans
and their followers under pain of death. And so, for eight
centuries, Christendom was free from astrology, though it
never died out in Moslem Spain.

Yet it was to return. Al Mansur, the mighty, though
treacherous, caliph who built Bagdad, attracted to his capital
many learned men, chiefly Jews, of whom some had acquired,
from Arab sources, a deep knowledge of astrology. Thus,
once more from the east the pseudo-science began to make its
way westward. The Crusades and the increased contact with
the east on the part of the west assisted, and astrology rolled
like a rising tide over Europe, now Christian throughout Its
progress was remarkable, and the results similar to those ex-
hibited in pagan Rome. For just as at the earlier period, so
at the later, astrologers were everywhere, and everywhere of
the first importance. Every court, including the Papal, had
its court astrologer, without whose concurrence no important
matter was dealt with, even the Emperor and the Pope de-
ciding as to the day on which ambassadors should be received,
on the advice of their astrologer. There were professors of
astrology, as well as of the legitimate science, in the univer-
sities. Nor were they undistinguished men, for the great
Kepler occupied such a position in court and cast horoscopes
with the best of them. Yet, as we learn from the De Civitate

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1922,] . ASTROLOGY 79

Dei, St. Augustine had denounced astrology as unbefitting
Christians, though, by a strange irony of fate, it was in his
writings that the argument was to be found whereby it was
eventually to effect its entrance into Christendom. John of
Salisbury and others, long after Augustine, shared his views
concerning it, and even in the thirteenth century, Alexander
of Hales denounced the casting of nativities as a superstitious
art. Yet it is not so many years afterwards that we find
astrology, including the casting of nativities, in full blast in
Rome, indeed all over Christendom.

Let us study history and ascertain the explanation of this
apparent anomaly. With the knowledge of Aristotle, largely
due to Arab sources, came much other Arab learning and, no
doubt with it, astrology. Blessed Albertus Magnus and St.
Thomas Aquinas, confronted with the task of creating a phil-
osophy on Aristotelian lines, but agreeable to Christian prin-
ciples, had to meet the questions of the heavenly bodies and
their guidance, and, in connection therewith, of their influence
on the destinies of human beings. In connection with this, two
matters have to be borne in mind. First, that Christian phil-
osophy, up to the time of St. Thomas, was dominated by the
teachings of St. Augustine and that he, as everyone knows,
was saturated with Platonism, and so held views which may
roughly be described as those of Plato Christianized. In the
second place, the influence of the Ptolemaic explanation of the
universe, still, and for long afterwards, held the field. Such
was the environment. As to the problem of the heavens and
the motion of the planets, that matter was fully discussed by
St. Thomas. If the heavenly bodies are animated, then their
*'souls'' are to be numbered amongst the angels.' But, in
reply to the question as to whether the heavens are animated,
he tells us that the Doctors of the Church hold diverse opin-
ions, but that, whichever may be the case, the faith is in no
way involved. As to the relation of the other bodies to the
earth, naturally his knowledge, or rather ignorance, was that
of his period.

To anyone who bestows but a little thought upon the mat-
ter, it must be obvious what the real diflSculty was. If all the

*De Angeloram Natnra, op. xIt., e^p. 1. For this and the followinc quoteUon,
Quodiib€t, xJi., art. 8, I am Indebted to Wlcksteed, ReacU^na Between Doffma and
PhiloMophw,

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80 ASTROLOGY [Oct.,

doings of a man are determined by the position of the planets
at the moment of his birth, then free-will and morality are,
of course, eliminated. Many writers on astrology, outside the
Church, fully admitted this, and in fact it was this which so
much conunended the practice to the highly fatalistic Oriental.
Manilius, the poet of astrology, said: *'Fata regunt orbem^ certa
stant omnia lege." • Nor were there wanting writers within
the Church in the heyday of mediaeval astrology, who went
too far in the direction of the acceptance of determinism. It
was, so Dr. Wedel thinks,^ for this cause that Francesco degli
Stabili commonly called, as by the writer just mentioned,
Cecco d*Ascoli, was, in his seventieth year, burned at the
stake (1327). Dr. Wedel says that *'his death forms an almost
isolated instance in the history of the Inquisition,*' and cer-
tainly neither Roger Bacon, who appears to have gone almost
dangerously far along the same road, nor Guido Bonati, one
of the most celebrated astrologers of any day, who seems
clearly, at least by implication, to have denied free-will, suf-
fered in any' way for their opinions. Dante condemned Guido
by placing him with Michael Scot, another famous wizard of
old times, in the eighth circle of the Inferno.

As was hinted earlier, St. Augustine pointed the way out of
the difficulty. What that way was, may now be stated as briefly
as possible. No one denies, even today, that the weather has
an influence on a man, and even on his behavior. A bright
sunny day does fill the heart with a greater sense of joy
and hope and courage than one on which a snow-blizzard
is raging beneath a leaden sky. But the weather is the index
of happenings in the heavens. Therefore, some of the heav-
enly bodies, to wit, the sun, do exercise an influence on human
doings. If the sun, why not the moon? The word "lunatic"
gives the reply of our forefathers. So do the terms, "jovial,**
"martial,** "saturnine,** convey their response to the further
question — ^why not the planets? Yes, but these influences are
corporal only in the first place, and exercise whatever effect
they may exercise on our actions only in a secondary and pre-

s *'Fate rules the world, all things are determined by law."
4 For much of that which follows I am Indebted to tlie very excellent and
scholarly study of The Mtdlmwd Attitude Toward Aetrology of Dr. T. O. Wedel,
Instructor in English in Yale University, published by the Press of that University,
1920, a work which we can very heartily commend to the notice of all students of
the Middle Ages, as well as to all interested in philosophy.

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1922.] ASTROLOGY 81

ventable manner. In other words, our will can prevent our
actions being determined by our lower parts, however much
they may be affected by the weather or the heavenly bodies.
^'Sapiens dominabitur astris," ' is a phrase used by the Angelic
Doctor and many another Christian writer. Nobody knows
where it originated. It has been attributed to Porphyry, in
whose works, however, the learned Dr. Wedel has failed to
find it. The locus classicus is still the Summa of St Thomas.
To put the matter in a nutshell, we need not be surly and un-
generous and generally objectionable, however much dull,
thundery weather may have upset our livers. St. Thomas
did condemn judicial astrology or the casting of horoscopes,
but to no effect. The door which he opened was narrow, but
wide enough to let in a flood of astrologers and their practices,
so that, as already stated, even the Papal Court, as well as
others, was provided with its official consulter of the stars.

Then came Copernicus and the gradual acceptance of his
cosmogony, which stripped our tiny planet of its precedence in
the system of the universe. That gave a considerable shock
to astrology, and Rabelais and Ariosto helped to laugh it out
of serious consideration on the continent of Europe. In Eng-
land, Swift, writing as Isaac Bickerstaffe, by his handling of
Partridge, an astrologer of that day, with whom he played
as a cat does with a mouse, drove it out of the minds of all
but the most ignorant. Yet, from his earliest days up to
now, the present writer cannot remember any time that **01d
Moore's Almanack," the predictions in which claim to be of
astrological origin, was not being produced and sold and pre-
sumably paying its way. And at the present day, astrologers,
with crystal gazers, clairvoyants, mediums, and all the rabble
rout of occultism are making a splendid harvest out of those
still occupied in trying to build altars to an unknown god.

Tamen usque recurretl

t **The wise man will be master of the stars.'*

VOL. C3En. 6

Digitized by

Coogk

MIKE.

BY THOMAS B. REILLY.

p" was no idle curiosity that sent me hurrying east
Harlemward in search of my recalcitrant friend,
Michael Anthony Farello, more popularly known
in his immediate neighborhood as "Mike.'* Any-
thing at all might have happened in the five
weeks since last I had tried to save him from the folly of his
thoughts and, perhaps, the clutch of the law. Not only was
he camping on the trail of a false god, but he had reached the
stage of visions, and was preaching false prophets.

My friend, Michael, was willing to stake his salvation on
the proposition that all men — ^with or without collars — had an
inalienable right to life, liberty and the pursuit of happiness,
a conviction that no one in his right senses would dream of
disputing. But from this point on he became delirious, and
argued himself into an apostolic certainty that he had been
defrauded of at least two-thirds of his birthright. Where-
fore, with the vehemence of his race, he demanded the ex-
tinction of the capitalist, the abolition of property, and the
instant per capita distribution of the present currency of the
realm. And this, in spite of the fact that he was otherwise
practical to a degree, and blessed with a sense of humor.

To make matters worse, Mike's stormy eloquence played
hob with the peace of the neighborhood. He had, in his own
language, a certain gift of popular oratory, which had secured
for him a small, but vociferous, following. His position, from
any slant, boded mischief, if not misfortune. And it was with
a laudable desire to save him that I hurried onward toward
the storm centre of his bristling presence.

It needed only the briefest of glances to show that the
five weeks* interim — unavoidable as it was — had been
fatal. The little shop with its bench and knives, awls and
waxends, had given place to a more colorful, but less philo-
sophical, business in fruits and vegetables. Mike, together
with his better half and their seven claims to the gratitude of

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1922.] MIKE 83

posterity, had vanifthed. Had he, in his impassioned demands
for the other two-thirds of his birthright, brought about an
unmitigated breach of the peace? Had the forces of law and
order, conscious of their duty, swooped down upon him?
Was he even now languishing in prison? If so, where was
Rosa Maria, the wife of his bosom? Where were those seven
innocent claims to the plaudits of posterity? The light was
out— but where was Mike?

It was in the mid-swing of these uncertainties and vain
conjectures that the stalwart form of an old acquaintance.
Officer Timothy Gleason, hove into view.

*'Bun jawm,'* called out Tim, his blue, Irish eyes twin-
kling. Tim was inclined to tackle an occasional tonguef ul of
the Tuscan felicities.

"You're looking prosperous,? he went on, "in spite of the
prices. What's on your mind?"

"Where's Mike?" I asked, pointing to the sadly altered
shop.

"Gone," replied Tim laconically.

"How long since?"

"Week ago today," sifl9 Tim, with a contemplative twirl
of his stick and a calculating survey of the fruit stand.

"Wherer sought I.

"Nobody knows," said he. "Simply faded away — ^bag and
baggage. Still, it's no more than I expected."

I encouraged him with a glance of inquiry.

"You can't repair shoes, reform the world at the same
time, and get away with it," announced Tim dogmatically.

"Hm-m," said I. "And yet he was perfectly sane in all
other respects."

"He was a first-class cobbler," agreed Tim. "And he had
the trade of the neighborhood."

"And a good little wife," I added, thinking.

"He had — that," affirmed Tim« musingly. "Some women
put up with a lot for a little."

I stood frowning, anxious, disturbed.

"Mike wasn't himself for the month past," said Tim.
"Something must have happened, though I haven't the rights
of it. Not a word out of him. And he kept shy of the old
crowd.' It was pretty nearly time."

"A blessing," I agreed fervently.

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84 MIKE [OqU

"It was that and more," came the rejoinder. "The Cap-
tain's had an eye on him for a bit of while back. Mike must
have gotten a tip."

Tim's revelation was just what I had been fearing.
"Strange, he should have left no word/' I remarked.

**They never do," said Tim, "not when they leave in a
hurry. Was it looking for him you were?"

"I've been more or less worried about him," I confessed.

"Gray hairs come soon enough," was the quiet reminder.

"Perhaps he finally realized where his nonsense was lead-
ing him," I threw out hopefully.

"Oh, he wasn't altogether crazy," remarked Tim. "He
had a great gift of the gab. There's little harm in those lads.
They never bluff themselves. They think they can talk
themselves into a better job. Some of them do. They're
born that way. Mike was a good cobbler, but no politician.
If he was — " Tim paused and twirled his stick reflectively.

"Well," I urged, lest he forget to drop the pendant pearl
of wisdom.

"He'd have followed the logic of the situation and let well
enough alone. Never start anything you can't finish — espe-
cially the reformation of the world."

A few minutes later, I was on my way to the West Side.
I lingered awhile under the trees of the Park, where I fell to
thinking of Mike and his contribution to the curve of human
activities. My thoughts took me back to a day when, in an
unexpected burst of confidence, he had spoken of himself
and his past.

A paternal foresight, it appears, had seen to it that Mike
should have a liberal education in the art of cobbling shoes.
Not that Mike would have chosen this particular field for the
display of his talents — not much! And the memory of his
enforced avocation always rankled. His most solemn decree
was that none of his offspring would ever be called upon to
master the business end of an awl or the art of a waxend.
And yet, in his own case, paternal foresight wanting, the world
would have been deprived of a thoroughly competent cobbler,
who kept faith no less with posterity than with his customers.
That it would have saved these troubled times from another
political tinker, who thirsted mightily for justice and a whack
at the other fellow's chattels, is a moot question.

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1922.] MIKE 85

In younger days, under Neapolitan skies, he had found
Rosa Maria Tordello surpassing fair as a fact and distract-
ingly insistent as a memory. No^ Rosa Maria was an orphan,
whose pathway through life had always been eased by a
fond and mindful uncle. His name was Luigi Tordello. He
had already made his way and his mark in the New World,
and was a man to be reckoned with by those at home. Where-
fore, little Rosa Maria opened her heart to him and, while
asking his advice, besought his blessing. Luigi, however, was
a conservative. He suggested the test of time, and casually
cited the possibilities of the New World. Hence, there were
tears and a parting, a ship pitching relentlessly across the
windy Atlantic, and Michael Anthony Farello at odds with
himself in the steerage.

Love, of course, conquers all things or, failing, outwits
them. Two years later, on a rare spring morning, my friend,
Mike, met and escorted the wonder-smitten Rosa Maria from
the marvelous sights opening northward from the Battery sea
wall to the more home-like scenes that fringe Jefferson Park.
They were married, and, of course, were happy. A fortnight
later they received, from the Southwest, a letter of simple
well-wishes from the resigned, but obviously skeptical Luigi.

And yet what is one tiny speck in the otherwise luminous
amber of felicity! That, at least, was the opinion of little
Rosa Maria. As for Michael Anthony? Well, you see, as he
subsequently confessed, it was only human nature for a man
of talent, who had taken to himself a twig of the Tordello
tree, to harbor expectations. The fact that a paternal solic-
itude had doomed him to the narrow limits of a cobbler's
bench, was no proof at all that he was in his right place. To
be sure, he could not lift himself by his boot straps — certainly
not! But give him even half a chancel He asked no more.

But then what could you expect from a man of Tordello's
vision I Because of a few surplus dollars, he counted himself
wiser than those whose backs were bent to sterner burdens.
Nay morel Why should any man take pride unto himself
because each morning, after a substantial breakfast, he could
walk forth richer by an unearned increment. The prevailing
theory of economics had a criminal twist in it — somewhere.
No wonder that men of talent were forced to waste their
genius on waxends, skiving knives and sole leather! Away

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86 MIKE [Oct,

with this criminal precipitation of the unearned increment I
Away with privilege! On with the square deal!

No wonder I was worried about my good friend, Mike.
And Rosa Maria! The thought that, in the five weeks of my
unavoidable absence, he had gone from bad to worse, invited
the suspicions of the local authorities, and then fled to scatter
elsewhere the poison of his doctrines, left me apprehensive,
forebodeful.

A week later found me actually enjoying the bracing
September days in an adjacent county to the north. Not that
I had forgotten Mike. Time and again, a vision of his little
shop would flash across the mind, and I would hear him again
verbally fashion the world anew according to the pet theories
of his particular school, and see him conclude his argument
with a prodigious whack of his hammer on a piece of sole
leather. And always at the end of these vivid memories
would be the pleading countenance of Rosa Maria.

And then, with a shock that left me dumb and incred-
ulous, the thing happened. The paragraph was tucked away
in the lower left-hand corner of the county weekly. I read it
for the third time, and then resigned myself to the worst.
The sound of the last trumpet couldn't have been more start-
ling than the import of this authoritative notice, which began
with the solemn declaration: ''At a Special Term of the Su-
preme Court," and ended by publicly authorizing and direct-
ing, on the strength of a petition and affidavits, and the con-
sent of his wife, that forty days hence one Michael Anthony
Farello assume the name of Michael Anthony Farrell — and
no other!

The inference was all too clear. My friend, Mike, slip-
ping away from his old haunts, had sought to hide himself
under a new, if legally changed, name. He had even forced
little Rosa Maria to give her consent to this piece of subter-
fuge.

There was only one thing for an honest friend to do : pick
up the trail of this fugitive plotting mischief under an as-
sumed name, give him fair and final warning, and stand by to
rescue an innocent wife and children. As for Mike*s present
whereabouts — that was comparatively simple. The county
seat was less than two miles distant. An examination of the
petition and affidavits would point the trail.

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1822.] MIKE 87

I was still pondering Mike's craftiness, when the little
daughter of my host placed a letter in my hand. The missive
had been forwarded from the city. It was written in Mike's
very best chirography, every letter meticulously formed, with
here and there a gay little flourish that bespoke a steady hand,
serene mind, and more or less joyful heart. By not so much
as a tremor of the pen was there aught to suggest an uneasy
conscience. The only suspicious element was in the brevity
of the missive. And yet, for all its clarity, I was no wiser than
before. The letter, written, of course, in Mike's native lan-
guage, read:

Villa Rosa,
YoRKTowN Heights, N. Y.
Dear Friend:

A thousand pardons for not letting you know in advance
our change of address. But we have been very busy.
There were so many things to think of and to be done in a
hurry. Besides, since you had not been to see us for more
than a month, we expected you daily.

We are now comfortably settled in our new home, and
lack only the honor of your presence to make our joy
boundless. In the hope that you will visit us without
delay, and thereby complete our happiness, I take the liberty
to subscribe myself your true friend, ardent admirer and
devoted servant,

M. A. Farello.

And there you were I Villa Rosa, if you please! But —
what had happened? There was no use in making two bites
of this particular cherry. My host's car stood idle. There
was an excellent auto route map of the county in the rack.
To consult the one, and impress the other was a labor of
mingled love and duty.

Three quarters of an hour at fair speed, and I found
myself under the same patch of sky that hovered above the
fugitive. By dint of an inquiry or two, I soon triangulated
his exact whereabouts. Five minutes later, in a spot that
would have charmed the eye of a world traveler, I stood
gazing upon the legend, **Villa Rosa," neatly painted in letters
of blue on a piece of board fastened to a more or less rustic
gate.. To push through the gateway and seek what mystery
lay at the end of the onward path was the work of a moment.

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88 MIKE [Oct.

A sharp turn in the path brought me in sight of an old-fash-
ioned farmhouse, snuggled among trees and shrubs, colorful
flower beds and the bloom of many grapes. It was a vision
only less entrancing than the mystery that lay behind it all.

I was still lost in my surprise, when from somewhere
among the grapevines a voice hailed me. A second later, with
radiant smile and outstretched hands, Mike came hurrying
forward.

"Great-a-Scottr* he exclaimed, grasping my hand, and
pumping it vigorously. Then, lapsing into his own tongue,
went on: *'A thousand welcomes to Villa Rosa I You received
my letter — yes? You could not understand — no? Rosa said
you were angry. But I said: •Wait, you'll see, he'll come.'
For a certainty, she'll be glad to see you, believe me! And
she has something to tell you — ^but yes!"

And pausing, he struck a proprietary attitude, and waved
a proud gesture toward the house, the garden, the vineyard,
the orchard, and inquired: ^Tell me, what do you think of it?"

""You don't like the place?" sought Mike, misunderstand-
ing my silence.

"Like it!" I exclaimed. "It's — ^why, it's a little paradise.
But—"

"Ah-h," murmured Mike, appeased, contented. He looked
up at me quizzically a second, then, with a more or less enig-
matic smile, suggested: "But — you don't understand--eh?
You'd like to know all about this sudden change. Perhaps,
you think we were crazy to buy this little farm?"

"You mean you own it?" I sought, frowning wonderment.

"Sure!" he threw out, vigorously. "Twelve hundred and
fifty dollars cash."

"Cash!" I repeated, in deeper than ever.

"Sure!" said Mike. "And we've got two hundred in the
bank for a rainy day."

"Well, well," I murmured. And it was only by a great
effort that I throttled the temptation to ask this recent enemy
of the root of all evil how he had "raised it." Nay, how he
reconciled his present proud proprietorship of smiling acres,
money in the bank and unearned increment with his recent
fiery pleas for the abolition of such iniquities, and his wild
clamor for an instant per capita distribution of the currency
of the realm. And the fifteen hundred dollars — ^more or less?

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1922.] MIKE 89

What did they represent? Savings? Impossible. Loot? I
would not believe it. Subsidy? Improbable. I gave it up.
Sufficient for me to congratulate the renegade on his abjur-
ation of the great modern heresy. But before I could frame
my compliments, a joyous cry came floating down from the
neighborhood of the farmhouse. It was little Rosa Maria. I
could see her standing on the porch, waving her hands ex-
citedly.

"Eh!" said Mike with a shrug, "now you'll hear some-
thing.''

"Just what?" I sought, seeking to gain a hint.

"Not a word," he dissented, shaking his head. "Rosa will
tell you the news. She does all th€ talking — now."

He paused to give me the benefit of a quizzical smile,
then remarked: "It does her good. It helps her forget."

And, as I looked at him inquiringly, he enlightened me:

"You see, she thought I was going out of my head, for
sure. She felt very badly about it — naturally. Of course,
she didn't understand. But now everything is all right."

"I'm glad of that," was my honest assurance. "It was
high time you got rid of that nonsense."

"Nonsense!" he flashed at me.

••You were on the road to anarchy," I charged him.

He looked at me, shook his head, smiled compassionately.

••You don't understand this thing," he informed me. He
considered silently a moment, then concluded: "Perhaps, it's
just as well you don't."

And the next moment little Rosa Marie, eyes brimming
with happiness, smiled a second at her husband, then im-
pulsively held out her hand to me. And in her soft, lazy
Neapolitan speech she welcomed me as one that had been lost
and was found again.

An hour later, during which, and under the proud leader-
ship of Mike, I enjoyed a personally conducted tour of Villa
Rosa, I was tendered an informal, but none the less appre-
ciated luncheon — al fresco, if you please — in the rear of the
farmhouse and under an arbor that was sweet and heavy with
purpled grapes.

But as yet not a word, not a whisper, from Rosa Maria
as to what it was all about. But then she was really very busy,
with one eye on the table and the other on a group of more or

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90 MIKE [Oct.,

less uncertain satellites visible in the oflKng« Toward the end
of the luncheon, however, Mike, accompanied by the seven
lesser stars, deleted himself from the setting, and left little
Rosa Maria smiling at me across the table. After a few
hesitant preliminaries, she approached the heart of the mat-
ter. And, as I sat listening, a glinmier of light began to filter
through the fog.

*'Yes," she confided, *'he was the best of husbands. He
loved his children. He loved his home. He worked hard.
But he was never quite satisfied. We never seemed able to
get ahead. Always there was something to take our savings.
It was this thing, then that for the children, although seven
are only a handful — "

*'May you and your kind inherit the earth," thought I to
myself.

''And then,** she went on, with a frown here and a gesture
there, ''he took up this thing about money and property and
government. He was never done talking. He had everybody
upset. I was half out of my mind. I wrote and told Unde
Gigi about it. I told him about you, and how you did every-
thing to make Michael see the folly of his words. But the only
answer I ever got was: 'I understand, but patience, patience.*
How could he understand and talk like that! And then, sud-
denly, you stopped coming. I said to myself: 'He thinks there
is no hope for my husband.* It was more than I could bear.
I saw nothing but prison for Michael and disgrace for his
children. It was then I begged Uncle Gigi to come take the
children and myself home with him, thinking this would bring
Michael to his senses. And then — ** She paused, and looked
round about her, smilingly. "I can't seem to realize it even
now. Michael received a letter. It was from Uncle Gigi.
Michael kept it for three days before letting me see it. I don't
know what he thought, nor how he felt, though he smiled and
smiled. And when I read the letter, I couldn't understand it
myself. Uncle Gigi said he had heard how well Michael was
doing and what a fine family he was bringing up, and that,
perhaps, Michael could do still better if he had a little capital,
and that if he thought fifteen hundred dollars would help,
why he was more than welcome to it. And a draft for the
money was in the letter I A miracle, if ever there was
one I**

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1922.] MIKE 91

Rosa Maria leaned forward, and with black, flashing eyes
tacitiy challenged me to name anything half as wonderful as
this or such a perfect old dear of an uncle as that. Of course,
I couldn't, and didn't Instead of which, I brought her at
once to the point by remarking:

''And so you invested it in this little paradise?"

''Immediately!'' she replied. "I didn't lose a second. I
wanted to get Michael away from temptation. Besides, he is
very fond of the country. He will make a great success of
the farm, you'll see! It is an opportunity, something he has
always wanted. It's all for the best, don't you think?"

"You've done a very wise thing, and done it in time," I
assured her. "And I don't mind telling you now that I was
really worried about him. His talk might have gotten him in
serious trouble."

"Yes, indeed," she agreed. "He was in with a bad crowd
down at Colucci's wine place. I told Michael he'd have to
break off all such relations when we came up here."

"And how did he take that?" I asked, curious.

"Eh!" she exclaimed with an expressive shrug. "He
simply laughed at me, and said: 'Dont you worry about me.
I'm all right — ^now."

She regarded me wonderingly a moment, then from the
pocket of her dress drew forth and handed me a blue-covered
document. It was a certified copy of the order legally chang-
ing their name.

"I wanted him to make a clean start all over again," she
confided.

"Oh — ^I see," said I, scanning and returning the document.

"And I made him take out his final papers for citizenship
a week ago. Hell vote this year," she said proudly.

"Better and better," said I. "Now you are real Amer-
icans."

"Eh!" she informed me. "We always have been. It is a
grand country. It is a wonderful land. All you need, as
Michael says, is an opportunity."

"Is he satisfied, do you think?" I asked.

"Michael?" she returned, drawing back, eyes sparkling.
"You'd scarcely know him. He is so happy he laughs even in
his sleep. But, yes! And he is already planning great things.
Of course, you mustn't let on that I've told all this. I am sup-

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92 MIKE [Oct.,

posed to tell you only about Uncle Gigi and our new name.
I think Michael feels ashamed of his past. But I don't think
he realized what he was saying or doing. Do you?"

"Of course, he didnV' I affirmed promptly. •The very
fact that he is so happy here in the country proves that'*

'*Do you like the place?" she sought. *'Did you notice the
beautiful views?"

**Yes, indeed," I returned. "And the views are as beau-
tiful as the name above the gate — ^Villa Rosa."

A faint tide of color stained her cheeks. And with a flash
from her slumberous eyes, she confessed: "It was the first
thing Michael did when we got here. He is like a boy again —
in some things."

I was about to make a rejoinder when Mike, a basket of
mingled fruits and vegetables balanced on one shoulder, and
accompanied by seven grape-stained faces, brought the dual
conference to a close.

It was not until a half hour later, and then only on the
promise that I would come the following week and spend a
full day at Villa Rosa, that the happy twain consented to my
departure. Mike, shouldering the basket of fruit, which he
insisted I take along as proof of the existence of a new order
of things, accompanied me as far as the car. He strode along
beside me with all the conscious dignity of a landed pro-
prietor, trying hard to achieve satisfactory gestures with his
one free hand, but making up for it with a continual battery of
inimitable smiles. When I teased him about his new name,
he merely looked at me with pained resignation. But when
I mentioned Luigi Tordello, he regained his faith in human
nature, and remarked:

"Uncle Gigi is a fine man. He knows what is what, you
bet!"

"You should invite him to Villa Rosa," I threw out earn-
estly.

*Tou think that would make him feel good?" he sought
reflectively.

"It ought to," I replied. "It has made me feel ten years
younger."

Mike smiled a moment, but said nothing. A few strides
farther along, he came to a halt, looked up at me wonderingly,
and said: "I'll tell you a secret, only you mustn't tell Rosa."

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1922.] MIKE 93

••You've already invited Gigi?" I exclaimed, leaping at a
conclusion.

••You bet I" said Mike warmly, as we moved on. •*He
promises to come next year — sure. We're not telling Rosa a
thing about it. She'll be much surprised, eli? She has been
a good little wife to me."

••Yes, indeed," I agreed. ••And I hope you'll always make
her as happy as she is today."

••She's just like a little girl again," he informed me with
a thoughtful smile. ••Like the little girl that used to laugh
at me in the Giardino Nazionale in Naples." He regarded me
somewhat playfully a second before concluding his thought;
•*I think she's almost in love with me again — what do you
thmkr

••You rascal," said I, laughing, ••of course, she is. And you
came near breaking her heart."

••Oh, it wasn't as bad as all that," he returned. ••! think
she was frightened just a little bit. But — everything's all
right now. It's no good remembering things like that. It's
enough to think of what one has now."

••Well," said I, ••you've got a lot more than you deserve."

••Perhaps," he admitted, with a twinkling glance up at me,
••but you don't know just what I paid for all this fun."

••Fun I" I exclaimed, frowning.

•*Sure!" he asserted. ••It was a good joke — a great joke."
He chuckled in merriment.

••I don't see it," said I with a look, ''and good jokes are
scarce."

••Sure," he agreed, carefully depositing the basket on
the floor of the car. '•They keep a long time. Some day wlien
I'm an old man — ^like this," he bent over an imaginary cane,
••and you're an old man — ^like that," he stroked an imaginary
pair of whiskers — ^••I'll tell you all about this thing. Then
you'll be as wise as I am. And we'll have a good laugh to-
gether. But you must never tell Rosa. You'll give me your
promise?"

••Providing you never talk political nonsense again,"
said I.

'^ever again," he rejoined solemnly, but with a far-away
twinkle in his eyes.

••We'll shake hands on that," said I.

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94 MIKE [Oct.,

And as our grips lingered, then parted, and the car began
to move, he called out: *lt will take a wise man more than a
little while to find that joke, all right I"

At the top of the grade that was to take me out of sight
of Villa Rosa, I drew up and looked back. Mike, still stand-
ing at the gate, waved me a parting salute. I returned it, and
went on, conscious of several doubts and a problem. For
instance, did my good friend, Mike, really know what he was
saying and doing in that recent phase of his career, when the
social, political and economic worlds trembled under the
thunderbolts of his impassioned oratorical assaults? Was he
really ashamed of his past? Was there a method in his mad-
ness? Michael Anthony's native sense of humoi: serves to
strengthen these legitimate doubts.

As for the problem, that is much more difficult. It was
all very well, and a cause for rejoicing, that the great modern
heresy had lost a champion; that to the hundred millions had
been added another citizen with landed interests and money
in the bank; that Rosa Maria should once more be her own
light-hearted self; that Mike should laugh even in his sleep:
but who, really, was the arch-conspirator behind this uproar
in behalf of Mike's inalienable birthright?

Whose, really, had been the master mind to bring about
this inspiring renaissance of peace and hope, love and happi-
ness? Was it the desperate and determined Rosa Maria that
deserved the credit? Should the medal go to one distant
Luigi Tordello, whose quiet song had been ^patience, pa-
tience?" Or does the crown of immortelles properly descend
on the brows of one Michael Anthony, whose persuasive or-
atory had caused the captain of a precinct to sit up and take
notice? Who knows?

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NOVALI&

BY A. RAYBOULD.

is a long cry from Novalis to our day — ^from
eighteenth century romanticism to twentieth cen-
tury impressionism — ^but antitheses are interest-
ing; and contrasts, if violent enough, may offer
points of similarity.
The experiences of Novalis by Sophie's grave, however
different in their results, were not unlike those claimed by
many modern advocates of the occult, nor, seeing that faith
and love remain ever the same, are his religious songs very
different from some of our Catholic hymns of today. Wenn
alle untreu werden might be a child's hymn to the Sacred
Heart, written yesterday:

Though all should prove unfaithful,
Yet I would faithful be.
That on this earth some gratitude
Might still be found towards Thee.

Oft' must I weep, and bitterly.
That Thou hast died for me.
And that among Thy children
So few now think of Thee.^

Many, too, of his pseudo-mystic early lyrics have much in
conmion with the would-be mystic songs of the hour, uniting,
as they do, supernatural longings with all too earthly desires.
Novalis, happily, unlike many of his modern prototypes,
succeeded in merging the earthly in the wholly spiritual
and in passing from human to divine love. It is the reality
of this change, more, perhaps, than its poetical expression,
which has made his writings a treasure store for all who seek
in faith a solution of life's ills, and in the love of Christ a
healing for life's sorrows.

Religious from childhood, conversant in his youth with
some of the great Catholic writers of the Middle Ages, more

iSpiritmd Son0s»

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96 NOVALIS [Oct.,

keenly alive than perhaps any other writer of that day to the
influence of Catholic thought upon the Romantic movement
in Germany; believing that no re-birth was possible for
Europe but through reconciliation with the old Church,
Novalis is, from the Catholic standpoint, if not the greatest,
the most important of the Romantic writers. His brilliant
defence of the older Catholic ideals in Die Christenheit oder
Europa,* his spiritual songs, full as they are of the personal
love of Christ, and of an ardent, tender devotion to Christ's
mother, have made of this great thinker, this poet among poets,
almost a Catholic author, though he died before he had
actually accomplished his intention of entering the Church.*

To Novalis all the greatness of the past was the outcome
of Christian belief and feeling. For him the preaching of
Christianity was the one great event in the world's history —
the one event that had given to man's life its true meaning,
lifting it from the dust to the courts of heaven; to him Chris-
tianity was the one great inspiration which had produced all
that was best in life, in literature, in art. No one felt as keenly
as he how religion had become orphaned and deprived of its
lawful rights — none fought so bravely as he against the spectre
of unbelief. He lived in a time of religious revival, even in
rationalistic Germany. Brentano was sitting by the bedside
of Catherine Emmerich, writing down her revelations on the
Passion; Friederich von Schlegel and the elder Hardenburg
had become Catholics; the whole Romantic movement was
impregnated with Catholic feeling, but no other defended the
older Christian ideals so openly and constantly as did Novalis.

Novalis, the poet, believed that the archfiend of unbelief

t 'These were beautiful, brilliant days whed* Europe was a Christian land —
when one Christianity occupied the Continent Ri^tfully, did the wise head of
the Church oppose the insolent education of men at the expense of their hol^
sense, and untimely, dangerous discoveries in the realm of knowledge. . . . The
insurgents sepamted the inseparable, divided the indivisible Church, and toro
themselves wickedly out of the universal Christian union, throu^ which, and in
which alone, genuine and enduring regeneration was possible. . . . The old Catholic
belief was Christianity applied, become living. Its presence everywliere In life,
its love for ari, its deep humanity, the indissolubility of its marriages, its human
sympathy, its Joy in poverty, obedience and fidelity, make It unmistakably a genuine
religion. It is made pure by the stream of time, it will eternally make happy this
earth. Shall not Protestantism finally cease, and ^ve place to a new, more durable
Church?"

t Sheehan, Under the Cedarg and the Stars, p. 237, mentions that Hormer always
maintained tluit Novalis was certainly a Catholic; and quotes a number of author-
ities to support that statement

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1922.] NOVAUS ^ 97

eould best be combated by the propagation of Christian
poetry; thinking that through religious poetry humanity,
frozen by the ice of unbelief, might again be warmed and en-
lightened. And his was the noblest effort made by any of the
Romantic writers to attain to the idea of some perfect har-
mony in art, literature, public and home life. For Novalis,
the thinker and the poet, in whom all knowledge quickly dis-
solved itself in feeling, all understanding in imagination, all
things visible in things invisible, all actuality in poetry, it was
but one step to romanticize the world and all things in it
Poetry with him was a first principle, the creative and uphold-
ing power of order in the world; the crown of all human de-
velopment; the bridge from discord to harmony and from
doubt to certitude :

Faith is to the poet what reason is to the philosopher.

Love is the goal of the world's history, the Amen of the universe.^

For Novalis the one great certitude was that man can only
know himself in God, and find healing through the Divine
Redemption. Small wonder that, at last, he found no field for
his ideals but in the atmosphere of Catholicity, still smaller
wonder that he became the poet of spiritual desire:

Where love is freely given.

And parting is no more,

Full life forever flowing

Upon th' eternal shore.

One night of bliss unending

One long sweet perfect song; «

One joy, God's face before me

Through all the ages long.* ^

Friederich von Hardenburg, otherwise Novalis, was bom
in 1772 in the province of Mansfield, studied philosophy in
Jena, where he came under the influence of Fichte and Schel-
Kng. Later, he studied law in Leipzig and in Wittenberg,
and devoted himself for a short time to the practice of law.
He won the hearts of all who came in contact with him, not
only by the richness and variety of his intellectual gifts, but
also by the charm of his personality. The friend of many

4Fta§m4aU. •B9mm UAe Might.

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98 NOVALIS [Oct,

of the great men of that great period, notably of the Schlegels,
himself one of the most important figures of the Romantic
movement, Novalis was looked upon by his friends as a
prophet, as the very spirit of the romantic idea, as the per*
sonification of poetry. Unfortunately, the seeds of illness
were sown already in his extreme youth, and the loss of his
child bride, and of his elder brother, developed in his sensitive
nature the germs of consumption, and he died at Weisenfels
in 1801 at the early age of twenty-nine.

He wrote much, but all his work is fragmentary except
Christenheit oder Europa, a noble plea for the revival of
Christian ideals and a recognition of the Catholic Church as
the only possible teacher of the masses — a small work, but
written in strong and original prose; his famous Hymns to the
Night, written partly in verse and partly in rhythmed prose,
and, of course, his short poems, the best known of which are
The Spiritual Songs. Even Heinrich von Ofterdingen, a novel
in a fairy tale, or rather a series of fairy tales in which each
tale is an allegory — a book written as a direct antithesis^ to
Goethe's Wilhelm Meister — ^is not finished; while much of his
philosophical and miscellaneous writing remains mere frag-
ments of fragments.

The loss in extreme youth of one to whom he had given all
the romantic devotion of his boy heart, left an indelible im-
pression upon Novalis' life and writing, for, like Dante and
many another, he found in youth his Beatrice. His love for
Sophie is perhaps too exotic and rare quite to win our sym-
pathy; she comes to us through his pages rather as a spirit
than a woman, one of those fair illusive images, half child,
half angel, who know how to draw beyond the grave the souls
of those who have loved them. Sophie had been hardly be-
trothed to Novalis when she left him forever, but through her
loss he became a poet. By her grave he became a thinker and
a mystic, and through the greatness of his sorrow he turned
from earthly things to God. '"Once as I wept bitter tears, as
my hopes dissolved by sorrow all melted away — as I stood
beside that barren mound, that mound that in its narrow dark-
ness hid all my life's meaning — lonely as none more lonely
could be, driven by unspeakable anguish, bereft of all force,
a mere thing of misery : and as I looked around for help, not
knowing how to go either backwards or forwards, clinging

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with endless desire to that extinguished life, there came to me
out of the blue distance a faint twilight glimmer from the
heights of my former blessedness. Suddenly new birth bands
were loosened in my soul, and as all worldly desire fled from
me, so fled also my sorrow. My sad longings melted away
into a new and measureless world. It was thou — oh, intoxica-
tion of the night! — that then, as heaven's own slumber, didst
come to me. I seemed raised above the earth and able to look
down upon it with a newly-born spirit. The mound was
changed to a dust cloud, and through the cloud I saw the face
of my beloved: I took her hands; in her eyes eternity slum-
bered; from our tears a sparkling and unbreakable chain was
f<»ined. Upon her neck I wept my new life's blissful tears.
It was the first, the only dream, and since it I feel unshaken
faith in the heaven of the night, and in its light, the beloved." *

The passage of his soul from human love to divine may
be somewhat obscure, the images used to express his mystic
flights may prove a stumbling block to those who seek in him
only the religious poet, but it must be remembered that he had
not quite found the anchorage of a determined faith, and that
he was a mystic. The mystic often delights in daring, even
in sensual, images; but it remains fairly certain that through
human love he did attain to the divine; and it is in his expres-
sion of the soul's striving after, and possession of, divine love
that his genius finds its highest expression. It is not so much
in the oft-quoted "Hinuber wall icK' in the first of his
Hymns to the Night, that we find the true Novalis, but rather
in the concluding lines of the last hymn, replete as they are
with Christian faith and love, and full of the mystic's un-
daunted hope of finding all things in God.

Novalis' courting of death, his portrayal of death as the
greatest and most desirable moment of life, may be considered
morbid and unhealthy — ^his own bad health may have in
some measure accounted for it — ^but to the mystic. Death and
its image, Night, are always subjects of glad contemplation;
and to the Romantic writer, who lives in the heroic past rather
than in the prosaic present, death must seem desirable as the
only real link with that past. To the romantically minded,
death is the one heroic event; to the truly religiously minded,
death is but the portal to God; to the mystic, life is rather

• Hymtu to the Night,

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100 NOVAUS [Oct..

the dream, and death, the reality. Novalis was a Romantic
writer — he was deeply religious, and he was a mystic. To
him, personally, death was sweet and desirable; for death
alone could restore to him his girl bride, death alone could
show him the face of Mary, heaven's queen, whose beauty
he had sung; death alone could lull him to sleep in the
Father's arms :

A dream will burst our bands apart
And sink us in the Father's heart^

Deatli was the only door to ^Jesus, the Beloved.**

It is not as a maker of literature, not as a writer of perfect
Ijrrics, or of vigorous and imaginative prose that Novalis
makes an ultimate appeal; but rather as an original thinker
and as a deeply religious writer. He had a message to give
to the world: that message was the promise of finding all
things in God. Nearer to our time than the old mystics,
living when the full tide of rationalism was sweeping over
Europe, the personal friend of those men whose philosophy
has become a byword for infidelity, Novalis stood firm on the
rock of spiritual truth, and was the defender of Christian
ideals, even finding his way to the threshold of the Catholic
Church. Pietist rather than mystic in his own Ufe, he com-
forts us, perhaps, more than the great mystics, seeing that it
was not in the abstract idea of the Deity that his spirit took
its flight, but rather in the intimate personal love of Christ
and of Christ's Mother.

In a world that had turned away from faith, he preached
the crying need for religion, and in a world chilled by the
eold winds of rationalism, he preached a gospel of love.
Poetry as the handmaid of love was the weapon he personally
chose to enlighten and warm his own generation and those
which might follow.

7 Bifmna to the Night.

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BISHOP BARLOW AND ANGLICAN ORDERS. A Stady of Uie

Original Documents. By Arthur S. Barnes, M.A. New York:

Longmans, Green ft Co. $4.00 net.

In his preface, the author states that if this book had been
written twenty-five years ago, it would have had value as a con-
tribution to the discussion regarding the validity of Anglican
Orders. **Now,*' says Monsignor Barnes, ''that the question has been
decided by authority at Rome, the book has no longer the same
controversial value.'' The hope is expressed that the study may
be justified on purely historical grounds. It may be said that this
hope is justified fully. Although the author feels that the book
may have little or no practical influence on the controversies of
the day, it is diflBcult to understand how a careful reading of
Bishop Barlow and Anglican Orders can leave any reader un-
moved. True, the question of Anglican Orders has been settled;
but Monsignor Barnes has done real service to all who are inter-
ested in the subject. He shows that the historical side of the case
alone would have justified the conclusion of His Holiness, Leo
XIII^ and the Commission appointed by him.

The purpose of the book is to throw new light on the story
of Bishop Barlow — a story so curious as to warrant the telling —
and also to indicate the connection of various historical incidents,
which have remained obscure up to the present time.

In a summary paragraph, the matter is put with praise-
worthy clarity and succinctness: "From the first, the Catholic
objections to Anglican Orders took two main forms, the one
histcKrical and the other theological. It was argued, that is, either
that the historical chain had been broken, and Apostolic Succes-
sion thereby lost; or else that, even if the material succession had
been retained, the form of service employed had been insuf-
ficient to hand on the grace of Holy Order, so that the same result
had followed. The Commission might, it would appear, have
based its findings on either of these arguments, or on both com-
bined. . . . Because Leo XIII. did not care to use the argument
from history, having all that he needed ready to hand in the
argument from theology, they (Anglican controversialists) have
spoken as if he had pronounced the historical argument unsound
and devoid of utility, which is very far from being true.**

The plan of the l>ook is well conceived. The author pc^ts
out that Bishop Barlow is the link that connects present Anglican

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Bishops with their Catholic predecessors. This makes the de-
tailed account of Barlow's life of paramount importance. Bar-
low's career is traced minutely. The wealth of detail which is
given is ample proof of the pains taken by the author. Monsignor
Barnes showns how Barlow's religious convictions, so to call
them, seem to have been dictated wholly by a temporizing spirit,
which allowed him to veer from Catholic faith to any amount of
Protestant negation. After all possible allowances have been
made, and after Barlow has been given the benefit of many doubts,
his protean character leaves his honesty open to the gravest sort
of question. Even when one admits the bare possibility of some
sort of excuse for Barlovir's double-dealing, due as some of it
may have been, to the utterly chaotic condition of the England of
his day, it remains to be said that his dealings are hard to ex-
plain on any ground other than bad faith.

That great question which is raised by Monsignor Barnes is
this : was Barlow ever consecrated at all? The evidence, as the author
says, is in great part negative; but it is presented in a way that is
quite convincing. The results of the Act of Royal Supremacy are
traced plainly, and the fact that there is not one single document
extant, out of the fifteen that might and ought to be available, is
more than significant. In other words, there is no record of
Barlow's consecration which would pass as being adequate.

Possibly, the most striking piece of evidence is furnished by
the curious proceedings in the case of Bishop Bonner, the Cath-
olic Bishop who was the object of much plotting on the part of
his enemies. Twice he refused to take the Oath of Royal Su-
premacy. The second refusal was more than likely to cause his
indictment for high treason. In giving his reason for refusing
the second time to take the Oath — ^a refusal, be it said, that was
hailed with delight by his enemies, who were confident that it
would prove his undoing — ^the Catholic Bishop stated that Dr.
Home, the Protestant Bishop, who was to administer the Oath,
was *'no Bishop at all, but only plain Dr. Home." To confirm
his statement. Bishop Bonner then demanded proof of Dr. Home's
consecration. That proof failed, because when Barlow's name
was reached in the Protestant line of succession, no satisfactory
record could be adduced, by means of which he could be accounted
a true bishop. The astonishing thing is this, that the proceed-
ings against Bishop Bonner were dropped. If Barlow's conse-
cration could have been proved — and there ought to have been
proof, and to spare, if any record existed at the time — ^Bishop
Bonner, the Catholic Bishop, could have been executed for high
treason, on the ground that he had refused a second time to take

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the Oath prescribed by the King. The simple fact that no such
proof vms forthcoming must be taken to mean that it did not
exist, and that Barlow was a '^bishop" only in virtue of the fact
that Henry VIII. had put into practice his Royal Supremacy, and
had created the new bishop by royal decree.

Examination of the Patent Rolls shows that in the Roll for
1536, there has been mutilation. It is in this mutilated Roll that
the record in question should be found.

With regard to Parker's consecration, there is a silence of
fifty years that is ominous, to say the least of it. The mystery
and silence which surround the consecration of Parker gave rise,
naturally enough, to the wild tales like the *'Nag's Head Fable,'*
and other queer stories.

A careful reading of Monsignor Barnes' book will disclose at
once the admirable scholarship and accurate construction as a
result of which he reaches his conclusions. It seems hardly neces-
sary to add that the book is excellently written, and that there is
abundant reference to documents. A good summary of contents,
and index, taken with a valuable appendix, add much to the use-
fulness of the book.

CHRISTIAN SCIENCE AND THE CATHOLIC FAITH. By A. M.

Bellwald, S.M. New York: The Macmillan Co. $2.50.

This volume contains a full account and an excellent crit-
icism of Christian Science from the Catholic standpoint. The
author has a wide acquaintance with St. Thomas, and he illus-
trates or confirms his text with apposite footnotes from the writ-
ings of the Angelic Doctor. He sketches well the career of Mary
Baker Eddy, the sibyl and prophetess of this new revelation.
Hers was not a lovely life, nor an attractive character. She left
her only son to be reared by strangers. She made life impossible
for her second husband, and married again during his lifetime.
She was not truthful, she was not honest, and of the ardent long-
ings and mystic flights of truly holy souls she had not the faintest
conception. But she was an able and energetic organizer; she
was capable of enormous labor; she appreciated thoroughly the
value of a dollar — in fact, to use an expressive vulgarism — she
sensed that large numbers of people asked nothing better than
to be fooled, and she was both capable and desirous of fooling
them. Her numerous quarrels with erstwhile friends and pro-
t^g^s, her repudiation of once trusted lieutenants, the selfishness,
bitterness and unholy strife displayed, make spicy, but most
unedifyinft reading. And there is something exceptionally loath-
some and repulsive in all this, when one remembers that the chief

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104 NEW BOOKS [Oct.

actress in these inglorious and sordid escapades posed as the
Teacher of the Race, and at times* with blasphemous audacity,
did not shrink from putting herself on a par with our Redeemer
Himself.

Still she achieved an astounding worldly success. A per-
fectly uneducated woman, whose writings largely consist of pre-
tentious emptiness and silly twaddle, she was looked up to as an
oracle by thousands; and a homeless wanderer, whose relations
had all grown weary of her, she died worth three million dollars.

In his criticism of Christian Science, Father Bellwald points
out that its basis is Pantheistic; that whatever religion it con-
tains is borrowed directly from the New England Unitarianism;
that its moral code is merely a refined Epicureanism; that this
life and its good things are the really important issues for the
Christian Scientist. A passage from Father Woods, quoted on
page 156, sums up in terse and vigorous language the Catholic
mind on Christian Science: ''Christian Science is not a harmless
craze. It is one of the most diabolical of anti-Christian systems,
and in it the visible promoters are but tools of the prime-mover,
the devil. He goes about seeking to deceive men, and would
gladly use all the powers of his angelic nature to snatch souls
from Christ."

MOSES AND THE LAW. A Study of Pentateuch Problems by
Fathers of the Society of Jesus. Edited by Cuthbert Lattey,
S.J. London: G. C. Griffiths & Co.

This book embodies a series of articles by a group of Jesuit
scholars on the main problems presented by the first five books of
the Old Testament. The Days of Genesis, The Alleged Sources
of Genesis I.-III., The Flood, The Antiquity of Man, The Ark of
the Covenant, Wellhausen and the Levifical Priesthood, The
Chronology of the Pentateuch, Genesis and Evolution, The Re-
ligion of the Pentateuch — these titles indicate the scope of the
volume. They should rivet the attention of the intelligent Cath-
olic layman as well as of the priest, for the problems are of prime
importance for a grasp of the fundamental issues at stake l>e-
tween those who stand for the historical character of the Penta-
teuch and those who impugn it. Each essay bears the impress
of sound scholarship, and sets forth in a sane and simple manner
the solution of questions, with which the character of the Old
Testament as a whole is bound up. Between ultra-conservative
views on the one hand, and the vagaries of rationalism on the
other, the writers steer an even course, formulating principles
which, while simple in themselves, are easily lost to view. In the

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1922.] IfEW BOOKS 105

essay on the Days of Genesis, Father O'Hea emphasises the fact
Oiat the aim of the inspired seer was to sum up the creation of the
world, not with an eye to the chronological sequence in which its
several parts appeared, but with a definite logical scheme in his
mind. Similarly in the article on the Antiquity of Man, Father
Parsons shows clearly that the Bible makes no claim to furnish
tts with a chronology of prehistoric times, while Father Agius,
writing on Evolution, points out that what the evolutionist has
to prove is just the thing he assumes — ^the actual evolution of
human psychical functions from those of brutes. The book is an
admirable example of fine Catholic apologetics. Couched in
simple language and facing burning questions frankly and fairly,
keeping close the while to the norm of Catholic teaching, it is a
brief, and yet comprehensive, presentation of the Catholic position
on questions of the highest importance to the faith.

ITALY, OLD AND NEW. By Elizabeth Hazelton Haight, Profes-
sor of Latin, Vassar College. New York : E. P. Dutton ft Co.
«2.50.

To write a good book about Italy requires scholarship, imag-
ination, and an open mind, in addition to literary skill. But
sometimes people who have not these items of equipment essay
the task, with results either inadequate or deplorable, or both.
Miss Haight's volume may be somewhat inadequate, as almost
any book on Italy is, but it surely is not deplorable. So far from
being a matter to weep over, it is a l)Ook that is a real delight.
Scholarship the Professor of Latin unquestionably has, and she
loves beauty and thrills to its voice. ''One of my greatest joys
in Rome has been my window,'' begins the author in a poetic sim-
plicity that characterizes the whole volume. For Miss Haight,
like all wise souls, evidently believes that simplicity is the keynote
to the most enduring harmonies of life.

Many people go to Italy every year with the desire to bring
back a little culture; and they succeed sometimes in spite of
themselves. But Miss Haight took her culture to Italy, and
brought it back a more finished product — ^because of herself. For
to seek the pleasant places about the Forum, with Horace in hand,
will make both the Forum and the friend of Maecenas a more vivid
element in one's life. To philosophize about Vergil in Mantua
will make the little city a dearer thing and Vergil a more living
influence. And this is what Miss Haight did. With the Roman
poets as her guides, she leads us over the paths they beckon
her to follow.

But the book is not all a glimpse of scholarship; for the

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106 HEW BOOKS [Oct,

author glimpses modem life as entertainingly as she visions the
old. It is refreshing to read the chapter* **Tea Drinking in Rome,**
and with Miss Haight to become enthusiastic over spumone or
cassata Siciliana at Aragno's, for instance; or to dine al fresco
at the Castello dei Cesari on the Aventine. For a Catholic it is
delightful to find the author sensitive to the loveliness of a First
Communion, and full of feeling for the beauty of Italian devotion
to Our Lady. It is a further evidence of the author's poetic
insight and her love of truth, that she does not repress her admir-
ation for the things that do not touch closely her own spiritual
life.

A HANDBOOK OF SCRIPTURE STUDY. By Rev. H. Schumacher.

Vol III.— The New Testament. St. Louis: B. Herder Book

Co. $2.00.

Catholic Scripture scholars are becoming very active in recent
years, and are furnishing the reading public with Biblical liter-
ature of the highest quality. Dr. Grannan's introduction is fol-
lowed by a work on the New Testament from the pen of Dr.
Schumacher, Professor of New Testament Exegesis in the Cath-
olic University of America. The third volume is first to appear
in the series undertaken by Dr. Schumacher. The other two are
promised in a short time.

The present volume treats of the books of the New Testa-
ment. The contents of each book are briefly stated, and the
authorship is studied. Then follows the collection of testimony,
in the early Patristic literature, as to the authenticity of the
books. The date, the place, the language of the original are dis-
cussed and settled in the light of historical evidence. Special
problems concerning each book of the New Testament are con-
sidered, and the solution is indicated in brief, concise language.
The decisions of the Biblical Commission, where such have been
given, are stated at the end of each chapter.

The student of the New Testament will find in this work
an invaluable aid. As a scholarly compendium of the prob-
lems of the New Testament, the work has not been surpassed
by any text-book in English. The Seminarian and the professor
will find in Dr. Schumacher's treatise a reliable source of informa-
tion, gathered with years of patient research, sifted and summar-
ized. The bibliography is not voluminous, but is very choice.
Some of the '*old reliables" are omitted from the list of books,
but their places are taken by more recent and equally sound
works. The publisher deserves great credit for clothing this
scholarly work in a most presentable form.

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THE BOYHOOD CONSaOUSNESS OF CHRIST. A Critical Ex-
amination of Lake it 49. By Rev, P. J. Temple, S.TX. New
York: The MacmiUan Go. $3.50,

In the domain of religion, the most important subject that
call engage the attention of serious minds is the Person of the
Founder of Christianity. Round about Him have ebbed and
flowed through the centuries the changing tides of human specu-
lation, and, as Father Temple well points out, never has He
challenged searching inquiry so deeply and so widely as during
the past fifty years. In that inquiry, with all its momentous
issues, it is the Consciousness of Christ, as expressed in His words
and deeds, that constitutes the supreme object of study — the final
test, the ultimate determinant. The volume before us deals with
one phase of that Consciousness — ^the Boyhood Consciousness of
Christ as it is found embodied in the first recorded words of Our
Lord: '*Did you not know that I must be in the (things) of My
Father?*' — a verse more familiar to our ears in its more common
rendering: *'Did you not know that I must be about My Father's
business?'' (Luke ii. 49.) To the study of these few words,
Father Temple's volume is devoted.

Our author traces the history of the text through the early
centuries, citing the interpretation of the great scholars of those
days. From the age of the Fathers he passes to the Middle
Ages, and then, coming to modern times, sets forth the welter of
conflicting theories that have raged round the Lord's first words.
He sums up the case thus far: '*The early Church saw in Jesus'
first recorded words an expression of real Divine Sonship. This
interpretation was supported through the centuries, and is up-
held by certain conservative Protestant, as well as Catholic,
scholars of the present day."

Having traced the history of the question, Father Temple
sets himself to the study of the text itself, establishing its his-
torical trustworthiness, delineating its background, and, in a
masterly piece of exegesis, scrutinizing the words one by one,
showing that not only Divine Sonship is contained in it, but also
Messianic Consciousness. In the two following sections, he com-
pletes his analysis. He studies the context of the words — ^first,
the immediate context, and then the remote context, rounding out
and pressing home his interpretation, showing how admirably the
first words of Christ are in accord with all the testimony which
the Ctospels render to the Person of the Lord. The reader lays
down the volume with the conviction that there are no signs or
hints in the Lucan verse, or in any text of Scripture, of any dawn-
ing of the consciousness of Divine Sonship, or of any time when

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Chrises self-conscioasneu of Divine Sonship was wanting to Him.
With a wonderful knowledge of all that has been written on the
subject, with clearness and cogency of argument, with sureness of
touch and simplicity of word, Father Temple proves that ''there
never was a moment when Christ did not know exactly the nature
of His filial relation to God/*

Father Temple has given us a volume with which all stu-
dents of Christology must in future count. It is something more
than a fine piece of Apologetic — it is the most helpful contribution
to the defence of the Christian religion that has come from a
Catholic pen in some years.

On page 8 an obvious misprint gives the date of the death of
St. Cyril of Alexandria as 144 instead of 441. An equally patent
misprint on page 196 should be corrected in a second edition.

The comprehensive bibliography enhances the value of the
volume. In such a well-chosen list The Person of Christ in
Modern Thought, by E. Diggs La Touche (London: James Clark
ft Co.), is worthy of a place.

MARIQUITA. By John Ayscough. New York: Benziger Brothers.

$2.00 net.

To say of this novel that it is in every respect both worthy and
characteristic of its author, is to speak in terms of praise, such
as we have not always been able to apply to Monsignor Bicker-
staffe-Drew's recent works. In reading them, wistful memories
of his earliest achievements obtruded themselves, persistentty
suggesting comparisons. Thoughts of Marotz and Dromina recur
in the present instance, but only to assign to Mariquita the same
exalted rank as theirs, tt is an association of supreme excellence
solely; there is no similarity of varied scene and romantic, dra-
matic action. The author has concentrated upon one personality,
the girl, Mariquita; and her environment is *'a vast sun-swept,
breeze-swept upland,'' an Arizona ranch, of whose owner she is
the only child, his housekeeper and servant. Her dead mother
was a Protestant, her father, of Spanish and Indian blood, is just
enough of a Catholic to have baptized her himself and sent her,
at the age of ten, to the nuns at Loreto, beyond Denver. She
was recalled home five years later: and for five years more she
lived the life of *'a born contemplative," humble and ardent, ua-
self-conscious, unquestioning, seeing in all the physical world
about her a manifestation of God's love, in every condition and
homely duty, the expression of His welcome will.

To our mind, the author has surpassed himself in this inti-
mate study of a crystalline spirituality, made fascinating and

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1«22.1 NEW BOOKS 109

knety by his artistry. A memorable picture is that of Mariquita
wending her way to the shade of a tree-clump out upon the
prairie where* every day, she hears Mass ''her own way," for the
nearest church is fifty miles distant There she follows, out of
her book, the Ordinary of the Mass, her face turned in the direc-
tion of the spot whither in heart and mind she is transported, her
cUdf far-distant school, with its chapel and its Tabernacle; ring-
ing a bell at the Elevation, 'Hhough she could elevate only her own
solitary soul." The story proper opens with the introduction of
circumstances, which ingeniously, though simply and plausibly,
reveal her vocation to her and prepare the path for her entrance
into the Carmelite Order.

The book has a twofold appeal. Not only is it an interpreta-
tion of the soul of a contemplative, it is also a special plea for the
Contemplative Orders. In the apology of one of the characters.
Sister Aquinas, replying to her non-Catholic listener's verdict
of '*uselessness" pronounced upon the Carmelites, and in his own
further comments, the author makes an eloquent defence and
exposition of this high calling, a burning protest against the ma-
terialism and selfishness that seek to belittle it Sister Aquinas
mentions ''a chaplain" who informed her that nothing pleased his
soldiers so much as to hear him tell them about the Contemplative
Nuns. If, as we venture to suspect, the said chaplain was our
author, the strange, significant statement is easy to believe. They
must be exceptional readers. Catholic or not, who would not feel
the charm of the understanding and sympathy with which the
characters are drawn, principal and auxiliaries alike, the little,
warm, human touches, the outcroppings of delightful humor.

The content is somewhat shorter than the average, affording
one compensation, however, in thus bettering the chances for
reading it under the freedom from interruption that we all desire
when absorbed in a work of art.

WILLIAM DE MORGAN AND HIS WIFE. By A. M. W. Stirling.

New York : Henry Holt ft Co. $6.00.

A novelist with a career so extraordinary as Mr. De Morgan's
ought to provide material for a splendid biography, and Mrs.
Stirling has done her best. As the title indicates, however, the
canvas has been widened to include Evelyn (Pickering) De Mor-
gan. This seems expedient because the novelist was, during
more than forty years of his life, a designer of pottery, tile and
stained glass, while his wife executed many notable paintings in
the Pre-Raphaelite tradition. But the book is likely to seem, as
a result, more concerned with kilns and studios than with liter-

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ature, and thus to repel the smockless reader, though he cannot
fail to enjoy the wealth of excellent illustrations. No pains have
been spared by the author to make her narrative complete. She
has some of Boswell's thoroughness — and of his platitudes. Still,
like that immortal admirer of the Doctor, she permits her subject
to talk and write letters copiously, so that his keen humor and
fine grace of character make a host of pages worth lingering over.
From the literary point of view, one would have preferred a some-
what more critical biographer. To let the exuberant Professor
Phelps do all the talking about Joseph Vance is just a bit naive.
Nor is the clumsy dragging-in of De Morgan's argument with
Father Vassal-Phillips over ritualistic details an index of good
judgment. All things considered, however, De Morgan lives in
this book very much as he probably did live — a middle-class Eng-
lishman, despite his inventive genius and artistic temperament,
the truest inheritor of the vitality and kindliness of Dickens.

AN INTRODUCTION TO PHILOSOPHY. By Wilhelm Windel-

band. Translated by Joseph McCabe. New York: Henry

Holt ft Co. $4.00.

An eminent professor can hardly be expected to write an
elementary treatise on his subject; and even should he attempt it,
his chances of success are slight. For his teeming knowledge and
deep thoughts defy condensation, and above all simplification.
Monsignor BatiflTol, for instance, has written no "'Primer of Prim-
itive Catholicism," nor has Kautzsch produced an "'Elementary
Hebrew Grammar/' Professor Windelband's Introduction to
Philosophy has a simple title and, on account of its moderate size,
an ingenious air. It is in reality a most difiBcult work, and fit
only for those who have already received a thorough grounding
in philosophy.

The author examines the deep and ever-recurring problems
which have exercised the minds of men from the beginning — ^sub-
stance and accident, causality and time, the origin of knowledge
and its validity, the various shades and degrees of truth. These
questions occupy the first part of the present volume. Its second
part deals with what the author calls axiological problems, or
questions of value. Under this rubric, ethics, aesthetics and re-
ligious questions are considered. Of all these recondite and
elusive matters wide surveys are presented, surveys possible only
to one who had read enormously, thought deeply and acquired,
from reading and personal reflection, a complete mastery of his
subject. Many ancient philosophers and practically all modem
ones, are mentioned in these pages, with, however, one significant

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exception — ^there is no reference made to Catholic philosophy. It
Is true, St. Augustine gets a line or two, Descartes a brief para-
graph or two — surely, a meagre showing for a philosophy that
boasts a succession of almost twenty centuries. Moreover, many
assertions occur to which no Catholic can subscribe. The book,
therefore, is suited only for those who wUl accept the ipse dixit
of no master however eminent, but can gauge accurately for
themselves wherein truth and falsehood lie.

A sentence talcen from the closing pages of the volume shows
eloquently its despairing gospel: ''Our inquiry began," says Pro-
fessor Windelband, ''with the unsatisf actoriness of knowledge : it
ends with the unsatisf actoriness of life" (p. 351). A philosophy
which voices that conclusion is lethal. It is powerless to uplift
humanity or develop the divine in man.

THE CATHOLIC SPIRIT IN MODERN ENGLISH LITERATURE.

By George N. Shuster. New York : The Macmillan Co. $2.00.

The very title of this book invites and intrigues. For here is
a subject to which no student of literature or religion can be in-
different — a phenomenon of which even the "general reader"
must be aware, because of the countless separate analyses and
examples in recent pages. To have all these threads gathered
together in a single pattern, these color-facets synthesized and
resolved back into pure light, were "a consummation devoutly
to be wished:" is it also a consummation too great for a single
hand within a single volume, one wonders?

In general scope and intent. Professor Shuster's work is mag-
nificent. Beginning with "The Days of Lost Tradition'' and the
mediaeval a£Bliations of Kenelm Digby, it rightly devotes some
seventy-five pages to Newman and the Oxford Movement. Then
comes a chapter on Aubrey de Vere, Gerard Hopkins, and Coventry
Patmore. But it is not until after Francis Thompson and a group
somewhat equivocally described as "Inheritors" — they become
even more equivocal when they are found to include such con-
summate artists in prose and verse as Alice Meynell and Louise
Imogen Guiney! — ^that we meet a treatise on "Ruskin, Pater, and
the Pre-Raphaelites," with Lionel Johnson thrown in for good
measure. Such shuffling of the cards, such crossing and reversing
of the currents is curious and confusing to the reader. Again,
it Is delightful to have the modern "Chroniclers of Christendom,"
from Lingard to Wilfrid Ward, brought together for appreciation
and to follow the adventures of Chesterton, the "journalist," and
Belloc, the "historian." But few readers will feel that justice has^
been done to the many-sided genius of Robert Hugh Benson; and

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fewer still will enjoy that note of patronage toward the venerable
and versatile '*John Ayscough," or the dismissal of Mrs. Craigie in
less than a sentence.

The chapters dealing with 'The Voice of Ireland" and **Vistas
of the Catholic Spirit,'* seem to suggest that various portions of
this extraordinary book may have been written as separate essays
and later brought rather hastily together — ^which would go far
toward explaining the qualities and the defects of the whole.
Professor Shuster has the gift of pungent phrase, as when he
describes Miss Agnes Repplier as "the ghost of Jane Austen
wedded to the spirit of Montaigne;'* yet, taken all in all, his chap-
ter on the ''American Contribution" is probably the most uneven
of this whole uneven volume. Here one finds thoroughgoing ap-
preciation of Charles Warren Stoddard and Father Tabb, but a
total inability to appreciate any of the rarer lyric work of Joyce
Kilmer. While the writings of Archbishop Ireland are highly
praised, Archbishop Spalding is ignored until a final division
rightly called a "Miscellany."

It seems like mere caviling to cite further the omissions — or
commissions — ^in contemporary judgments. Yet one is forced to
take this strangely dual volume seriously, since it ranges all the
way from illuminating, first-hand criticism to cursory journalistic
cataloguing. It is difiBcult to conceive any work which more
imperatively needed to be written — or to cite another which more
imperatively needs to be revised. If it could, as a whole, be
brought up to the mood of its own best moments, it would be-
come a critical achievement of enormous value.

THE POLITICAL PHILOSOPHY OF DANTE ALI6HIERL By

John J. Rolbiecki, A.M. Washington: Salve Regina Press,

Catholic University of America. $2.25 net

This valuable study is a Doctor's dissertation, submitted to
the Faculty of Philosophy of the Catholic University. As such, it
bears the scholar's earmarks of references to original and second-
ary sources, a critical estimate of other studies bearing upon the
subject, and a logical and authoritative presentation of the argu-
ment. It is a volume for students of history and philosophy,
rather than for the lay reader, although the latter will find in it
much that is stimulating and suggestive.

The author explains the note of a longing for universal peace
and the brotherhood of mankind that characterizes the works
of Dante. He undertakes to present a survey of the political phil-
osophy of Dante, his conception of the destiny of man, and of the
ideal state or political system through which that destiny might

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be realized. With this object he examines critically Dante's
theory of law and of the origin, necessity, aims, and organization
of the State. Dante's conception of the relation between Church
and State is next discussed, and a final chapter surveys Dante's
plan of universal empire. Interesting evidence is presented to
show that while Dante believed in unity of government, he was
not, as has been generally stated, in favor of absolute monarchy.
The central government, he held, should be limited to those mat-
ters which were common to all men. Evidence is also presented
showing that Dante believed in the sovereignty of the people, in
the sense that the rulers should be regarded as officials and serv-
ants of the people.

CONSIDERATIONS FOR CHRISTIAN TEACHERS. By Brother
Phillip. Baltimore: John Murphy Co. $1.75.
Brother Phillip is the Superior General of the Christian
Brothers, and his considerations are addressed directly to his
own spiritual children; but, dealing as they do with the basic
principles of Christian pedagogy, they will, and should, find a
much larger audience. In some of the seventy meditations, the
supernatural element is predominant; others are more practical,
dealing with the discipline of the classroom; but in them all, as
Bishop Shahan says in his introduction, one finds the pure spirit
of the Gospel as applied to the guidance of youth. Every page is
freighted with professional wisdom, the fruit of ripened expe-
rience; better still, with this natural endowment, the author has
combined most apposite quotations from Holy Writ, from the
conferences of the founder of his Institute, St. John Baptist de la
Salle, or from the writings of notable French educators, like
Dupanloup. Not only the great community to whom it is im-
mediately addressed, but every Christian teacher should have
this book constantly at hand. It belongs to the third group of
Bacon's famous classification, one of the select few to be chewed
and digested.

EVERYDAY CIVICS. By Charles Edgar Finch, Director of Junior
High School Grades and Citizenship. Rochester, N. Y.:
American Book Co. $1.20.

During the last two years, many publishers have been pre-
senting new text-books in community civics. This may be taken
as an indication of dissatisfaction with the work in civics as it has
been conducted. It may also indicate that those who are inter-
ested in social studies are coming to some agreement concerning
the purposes of teaching social subjects.

¥OIm czvi* S

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Charles Edgar Pinch's book. Everyday Civics, is written for
pupils between the ages of twelve and fifteen. Participation in
activities, rather than information, is emphasized. The school, the
playground, and the neighborhood are the laboratories in which
it is planned that civic truths are to be tested.

Some of the matters brought up for discussion, investigation,
and action are: Living together, so that the members of a com-
munity may contribute something, as well as get something;
understanding of means of carrying out purposes of government;
progress in government obtained through centuries of toil, suf-
fering and bloodshed; the machinery of government.

The plan is a commendable one — one which deserves the
attention of teachers. Many will wait with interest the results,
which may come from a trial of the book in the classroom.

FOOD. HEALTH AND GROWTH. A Discussion of the Nutrition
of Children. By L. Emmett Holt, M.D., LL.D., formerly Pro-
fessor of the Diseases of Children in the College of Physicians
and Surgeons, Columbia University. New York: The Mac-
millanCo. $L60.

This is a series of lectures delivered at the Medical School
of the Leland Stanford Junior University in San Francisco at the
end of last year, in the Lane Lecture Series. As might be ex-
pected from Dr. Holt's recognized thoroughness and broad knowl-
edge of the subject of children's health, it is a very practical and
complete presentation of present-day knowledge on the subject.
We have only come to realize in recent years how much such
knowledge is needed. Investigations in schools in various parts
of the country have shown that not a few of the children of well-
to-do parents are sub-normal in nutrition, not because of lack
of food, but because of definite deficiency in the variety of their
food. Many of them do not eat enough of the fresh vegetables,
and not a few of them fail to secure in their dietary sufiBcient of
the calcium salts and of phosphorus, which are so important for
the growth of the skeleton and for the building up of resistive
vitality to disease. Dr. Holt's book will be of very great value,
then. The work is published in connection with the Child Health
Organization, of which Dr. Holt is the President. He has empha-
sized in it the need for increased interest in child health if we are
to save the lives of many children, a very vital need in face of the
decreasing birth rate. Dr. Holt quotes Dr. Osier's address to a
public health meeting in Baltimore, in which he said:

" 'We have a disease in this city more widely prevalent than
tuberculosis, more fatal than cancer, one that causes many more

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deaths every year than the intestinal diseases of children.' The
audience* the physicians as well as others, wondered what the
Doctor had in mind — ^when» after continuing in the same strain
for some minutes, he announced that *the disease is Baltimore
apathy.' I fear this disease is not confined to Baltimore."

THE VEHEMENT FLAME. By Margaret Deland. New York:

Harper ft Brothers. $2.00.

Faulty construction and a plethora of material are account-
able for the surprising fact that» in this instance, Mrs. Deland has
obscured her intention almost beyond identification.

Presumably, her objective is a study of jealousy, the "ve-
hement flame," consuming Eleanor, the wife, and twenty years
the senior, of Maurice Curtis, aged nineteen. This theme calls for
a more intensive treatment than has been employed. Jealousy
does not dominate Eleanor's erratic mentality; it is merely addi-
tional to many exasperating attributes and deficiencies that exceed
it as contributory factors in the inevitable unhappiness of this
inexplicable union, and in Maurice's infidelity. So small a part is
played by the unusual disparity of years, that we wonder why the
author introduced it. In fine, we find no clue to Eleanor's per-
sonality. She lives and dies elusive, isolated and unconvincing^

Not so with Lily Dale, the girl of the underworld, Maurice's
partner in a sordid affair into which the affections do not enter.
All that relates to her is done with a sure, skillful touch that
imparts vitality to Maurice, also, as he progresses, with the passing
of time, from frightened anger and shrinking at the birth of the
son, whose existence is a reproach, to love and shamefaced pride.
This phase is so well handled that we imagine for awhile that we
have, at last, discovered the author's real purpose, expressed in
Lily's furies of jealous resentment over Maurice's anxious efforts
for improvement of the ungrammatical, fibbing, pilfering little son,
whom she is ruining.

Our impression is strengthened by Eleanor's death, self-
sought, with the avowed object of enabling Maurice to marry
Lily, thus gaining control of his child; therefore, our anticipations
are keyed high as we begin the last chapter, wherein Maurice
announces his future plans to his friends, the Houghtons, and
their daughter, Edith, whom he loves and who loves him. Much
has been said, and reiterated, of his bitter repentance for the
long-past sin, his soul-searchings, in which he has forever set
aside himself, his desires, ambitions and personal happiness, to
consider the one thing that matters — his boy's welfare. He now
gives, as the result of these profound and painful reflections, his

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belief that the end to which he has devoted himself would be not
achieved, but defeated, by marriage with LUy» because of her
quarrelsome jealousy of his influence. It sounds genuine, and is
convincing; but it is followed by an extraordinary debate, a far-
rago of inconsistencies and evasions, ending with the establish-
ment of his personal happiness by prospective union with Edith.

This futile, stultifying finale is not the sort of thing we are
accustomed to receive from the author. No one hitherto has shown
clearer apprehension of the momentousness of spiritual issues,
the uncompromising nature of sincere repentance. The locale of
the story is Mercer, already familiar to us through her novels,
The Awakening of Helena Richie and The Iron Woman. Remem-
bering the exactness with which the mills of God ground in
Helena's case, we have wondered if, at the back of Mrs. Deland's
mind, there is not — or was not, in this book's incipiency — a pro-
jected sequel to be based upon the actual awakening of Maurice
Curtis.

VERGIL. By Tenney Frank. New York: Henry Holt A Co.

$2.00.

This work by the professor of Latin at Johns Hopkins Uni-
versity is excellently done. Professor Frank classes it as a biog-
raphy, but it is equally a discussion of the authorship of certain
poems attributed to Vergil, and of the significance, particularly
personal and historical, of his other works.

One of the most interesting of these discussions concerns the
famous fourth Georgic with its allusion to the child whose coming
will bring the Golden Age. It was largely the veiled and pro-
phetic allusion in this poem to the (as was supposed) coming of
Our Lord, which gave rise to the mediaeval opinion that Vergil
was a prophet and magician. Said Newman: ''Vergil's single
words and phrases, his pathetic half lines, gave utterance, as the
voice of nature herself, to that pain and weariness, yet hope of
better things, which is the experience of her children in every
time."

Professor Frank's chapter on ''Materialism in the Service of
Poetry" is particularly illuminating and valuable. At times, the
author "lets himself go," and gives us in a vivid page sidelights
upon Ventidius, Cornelius Gallus, "the brilliant, hot-headed, over-
grown boy, whom everyone loved," and Horace, who for an hour
dreamed of a distant Utopia beyond the din of civil war, a dream
St. Augustine and Coleridge (and many another, no doubt)
were to dream in later days.

This biography is not lengthy, a fact which vdll commend it

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to the general reader no less than to advanced students of Latin.
The latter particularly will be glad of it, with its patient scholar-
ship and its many stimulating pages.

ANGELS AND lONISTERS. By Laurence Housman. New York :

Harcourt, Brace ft Co. $1.50.

This little book consists of four plays of "Victorian Shade
and Character/' written in the simple and beautiful prose of a
poet In it Mr. Housman seeks to catch the atmosphere of what
we call the Mid- Victorian Era and to present vivid, intimate,
and yet delicate glimpses of Queen Victoria, Lord Beaconsfield,
Mr. and Mrs. Gladstone and Mr. Morley.

The playlet, "Possession," is called "A Peep-show in Para-
dise," and while, in conception, it reminds one of Barrie, it just
fails to show the inimitable J. M. B.'s brand of delicately ironic
humor. "His Favorite Flower," which ironically makes the point
that the statesman's suffering springs from the consciousness, not
that his people fail to appreciate him, but that they praise him
for the blunders he has made and the unhappiness he has caused
them. **The Queen: God Bless Her!" suggests Victoria in the
Highlands for an intimate quarter of an hour with her great
Tory prime minister, the description of whom is the best thing
in the book. Another playlet is the "Comforter," portraying Mrs.
Gladstone in the rdle, which she fills with a maternal tact and
understanding of her husband, not only beautiful but true to her
character.

This little book is worth while; there are in it poetic insight,
grace and a delicate handling which mark the real poet.

DE BEATA VITA; Soliloqaiorum Duo Libri; De Magistro; De Im-
mortalitate Anima. Sancti Aurelii Augustini Tractatus in Usum
Scholarum Adaptati, curante F. E. T. (Philadelphia: Peter Reilly.
35 to 40 cents each.) As far as the mass of men are concerned, the
treasures of Patristic lore are inaccessible in the oblivion to which they
are practically consigned. Only priests, as a rule, are privileged to
read the words and hear the voices of the saints and scholars who,
in the early days of the Church, built up the fair temple of Christian
truth. It was a happy idea of Father Francis E. Tourscher, of St
Thomas College, Villanova, to bring within the reach of our Catholic
schools a few interesting treatises of St. Augustine. Father Tourscher
showed excellent judgment in his selections; he has, indeed, taken for
his purpose real gems of our Christian classics. De Beata Vita carries
the reader to the conclusion that only in the knowledge of God can
true happiness be found. Soliloqaiorum Duo Libri are monologues on
the soul and God. De Magistro is a little treatise on the nature and
function of language, leading up to the truth that not by words, but

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by Christ, the spirit of man is taught* De Immortalitaie Animm is a
study of the human soul, its nature and destiny. These booklets, en-
shrining as they do the reflections of one of the master minds of all
time on themes of perennial interest and importance, could profitably
replace some of the works of pagan classics that we put in the hands
of our students of the Latin tongue.

A brief running commentary would light up these little editions of
Patristic classics, and closer proof-reading would bar some misprints
which, however, are so obvious that not even a tyro will be halted
by them.

ASDIPLE LIFE OF JESUS FOR HIS LITTLE ONES, by a Sister of
Notre Dame. (St Louis : B. Herder Book Co. Cloth, 85 cents.)
Those who have read and enjoyed The Children's King and First Com-
munion Days, will welcome this little volume by the same author, for
it breathes a spirit of piety and devotion and the story of the Life of
Jesus is told in the simple language that characterizes her work. The
illustrations are exceptionally good, being selections of some of the
best works of the Old Masters. We heartily recommend it.

HOLY SOULS' BOOK, edited by Rev. F. X. Lasance (New York:
Benziger Brothers. Prices: $1.50, $2.00, $2.75 and $3.50, ac-
cording to binding desired), is a complete prayer book, including
special prayers in behalf of the Souls in Purgatory, and will be of
especial interest to those who have a great devotion to the Holy Souls.

BENEDICTIONALE, edited by Rev. J. B. 0'Ck>nneU (DubUn, Ireland:
The Kenny Press), is a liturgical publication of special prac-
tical value to parish priests. It gives the full rite for exposition
of the Most Blessed Sacrament at different times and feasts, and includes
the hymns and special prayers ordered by the Pope to be recited in
various seasons. The American edition has been prepared, the pub-
lisher's announcement states, with the aid of an American prelate.
The book is tastefully printed, and in format and composition speaks
well for the progress of the publication in Ireland of liturgical books.
Once in the far past, Ireland led the world in artistic book making.
May America help her in her noble efforis to regain such supremacy.

MEDITATIONS ON OUR BLESSED LADY for every day of the Month
of May, by the Very Rev. J. Guibert, S.S. Authorized translation.
(Baltimore, Md.: O'Donovan Brothers. $1.25.) These Meditations were
dictated by the Very Reverend author while pinned to a bed of sick-
ness, which ended in death. They are, therefore, the last words of a
truly apostolic priest whose other writings are well known and have
been of great help to unnumbered souls. While arranged especially
for the Month of May, these meditations can be used at any time, and
will undoubtedly help those who use them to a deeper appreciation
of the Mother of God.

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POEMS, by Louise Hart. (Boston: The Gornhill Publishing Go.
$1.50.) This unpoetic age, strange to say, is singularly productive
of versification. And, stranger still, the majority of the melodists are,
if not infant prodigies, nearly always youthful. Take, for example,
the diminutive Louise Hart, whose free verse was first written down
at the age of four, but in whose latter poetry, as in the best French
Vers Libre, rhymes occur more and more frequently. There are, of
course, many groans from the critics, who maintain that her promises
were best nourished in silence, and yet one would be unwilling to
miss her Poems, published at the age of eleven. Although Louise Hart
is Wordsworthian in that her verse sings of the beauties of nature,
her work is at the same time strikingly original. It tells the wonders
of the sea and the rain, the trees and the butterflies. There is, too, the
coloring of distinct imaginative power. It will, indeed, be interesting
to watch the development of little Miss Hart, who wrote as early as
1917 such verse as this:

"Now the Sea foams.
And from it rises the Maiden of the Sea,
The clouds come dimly over.
And hide my Sea-Maiden from me."

MY AMERICAN DIARY, by Clare Sheridan. (New York: Boni
Sl Liveright. 93.00 net.) Mrs. Sheridan has dedicated her book
"to those I have met in this country who have not misunderstood me."
One wonders just how many there are who do not misunderstand
Mrs. Sheridan. What one can understand is that a sculptor is not
necessarily a writer. Mrs. Sheridan came to the public's atten-
tion by her exploit in traveling through Russia to Moscow, and
there doing the busts of Lenine and Trotzky and the other Bolshevik
leaders. Her art may be of the highest perfection. However, when
she leaves her studio and poses as a radical thinker, she becomes at
once merely a noisy, chattering person of no profundity of thought,
with no appreciation of the underlying principles of philosophy, either
of government or life, and a person distinctly of the type of parlor
Bolshevik who listens enraptured to the sound of his own voice.

RUSSU IN THE FAR EAST, by Leo Pasvolsky. (New York: The
Macmillan Co. $1.75.) It is the aim of this book to furnish a
background for a clear understanding of the Russian situation in the
Far East; a situation which, in the mind of the average American,
is hopelessly complex and confused. Mr. Pasvolsky's account unravels
it all, throwing upon it the light of a remarkably lucid analysis and
that of numerous texts of treaties and documents.

The rise of Russian imperialism and its eastward expansion to the
Pacific; its conflict with Japanese ambitions culminating in the dis-
astrous passage at arms in Manchuria and at Port Arthur; the ensuing
Russo-Japanese intrigue, secret treaties, and masked understandings
at China's expense; the advent of the Bolsheviki and the rise of anti-

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Bolsheviki movements in Siberia; JapMi's prestidigitating and fishing
in the troubled waters of the Russian revolution, all these are con-
cisely passed in review. By far the most instructive chapters, how-
ever, are those dealing with the mischievous activities of the Third
International and the workings of the Soviet diplomacy in the various
Asiatic communities. The policy of Soviet Communism is essentially
one of propaganda and deceitful tactics. That the Soviets are ready
for reasons of expediency to utilize non-Communist agencies and to
allow even uncongenial allies a passing triumph, as a means of further-
ing the ulterior purpose of disrupting their institutions, is a secret
confessed by more than one Soviet leader. It is this utter want of
trust and faith in the present masters of potentially powerful Russia
that creates perhaps the most disturbing problem for international
security and well-being. Incidentally, one may gain from Russia in
the Far East an enlightened glimpse into some of the reasons of the
American Government's attitude towards the dictators of Moscow.

COLLEGE STANDARD DICTIONARY, abridged from the Funk Sl
Wagnalls New Standard Dictionary of the English Language, by
Frank V. Vizetelly, Litt.D., LL.D. (New York: Funk & Wagnalls Co.
Cloth, 95.00 net.) The publishers claim for this work that it is
"designed primarily to meet the needs of the student in college or
university,'' and it would seem that their claim is justified, for, besides
answering questions as to pronunciation, definition, spelling, etymol-
ogy, etc., of any English word that may be encountered, it gives mod-
ern idioms, and is also a biographical dictionary, as well as a dic-
tionary of classical, mythological, and Biblical terms. These latter
features all appear in the body of the work, the only "Appendix" being
the section relating to "foreign words, phrases, etc., current in English
Literature." The College Standard Dictionary brings its information
down to the present day, giving such data as the date of the election
of Pope Pius XL, of the signing of the Treaties at the Washington Con-
ference on the Limitation of Armaments, and the establishment of the
Irish Free State.

npHE CORONA READERS— rAirrf Reader, compiled by Maurice Fran-
1 cis Egan, Brother Leo, and James H. Fassett (New York: Ginn
& Co. 68 cents.) The names of the compilers of the Corona Readers
are sufficient to speak for their excellence, and the Third Reader of
the series, with its carefully selected poems, legends, religious and
educational stories, and excellent illustrations, will be found a useful
and a pleasant addition to the text-books used in schools.

Other educational books received are Le Tour de la France, by G.
Bruno (80 cents), an attractive and instructive reader, through whose
pages the pupil visits points of interest in France; Pour Apprendre
A Parler, by Francois J. Kueny ($1.20), easy lessons in French Gram-
mar and conversation; and Brief Spanish Grammar, by A. M. De Vitis
($1.40). All from Allyn & Bacon, New York.

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1922,] NEW BOOKS 121

ENGLISH LYRICS and Lancashire Songs, by George Hull. (Preston,
England: J. Kitching.) The first half of Mr. Hull's volume gives
the graceful meditations and reveries of an English Catholic who
manifestly loves, and sometimes achieves, poetry. Its second part,
fenced in by Lancashire dialect, wiU win fewer pilgrims outside of the
initiated. The book is an uncommonly fine example of ''private print-
ing,'' which one would like to see emulated on this side of the Atlantic.

rIE BOOK OF ETIQUETTE, by LiUian Eichler (Oyster Bay, N. Y.:
Nelson Doubleday, Inc. Two volumes. $3.50), is a veritable com-
pendium of the best social usages. The introductory chapters point out
the charm and tests of true refinement, laying excellent bases upon
which to build the details of etiquette. They invite to the discipline
of good manners and courtesy. The book makes pleasant, easy read-
ing, and the chapter headings and sub-headings enable one to obtain
instantly exact information on any specific convention. It is alto-
gether worthy of commendation to young people, and to all who would
know how best to meet social exigencies and conform to social usages.

rE SKY MOVIES, by Gaylord Johnson. (New York: The Mac-
millan Co. $1.50.) In this little volume three very inquisitive
and acquisitive children learn much about the moon, the sun, the
motion of the earth and the other planets of our solar system. The
information conveyed is soundly scientific and deeply interesting, the
manner, for the most part, adapted to the understanding and enjoy-
ment of children. At times, however, the language is too grown-up,
and the reviewer questions whether, at other times, the effort to meet
the child mind is not overstrained. The introduction of the fairy
element tends to confuse rather than enlighten. Legend and folk-
lore fall into place more naturally. An entertaining example is the
interpretation of "Jack and Jill" as a "description of the way the moon
waxes and wanes." A very attractive feature of the book is the ar-
rangement of fine pictures of the moon's phases so they may be shown
as a "movie" by rapidly turning the pages. The copious iUustrations
are, for the most part, both artistically and scientifically perfect. It
is unfortunate that the book's excellence on this score should be marred
by dummy figures, much out of drawing, wherever the children appear
in illustration.

rIE DIVINE STORY, a short Life of Our Blessed Lord written espe-
cially for young people by Rev. Cornelius J. Holland, S.T.L. (New
York: Blase Benziger & Co., Inc. $1.00 net.) The Divine Story is a
new printing of a work already presented to the public, since it was
copyrighted by the author in 1009, and contains a letter of recom-
mendation from the Bishop of Providence, dated 1910. The present
edition is tastefully bound in dark green and is adorned with several
familiar illustrations. It can be heartily recommended for children,
to be read to them by their elders, and later to be put in their own
hands to be read by themselves.

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122 iVEW BOOKS [Oct.

TOPLESS TOWERS, by Margaret Ashmun (New York: The Mac-
1 millan Go. 92.00). In this book there is rather too much made
of the immoral sex-relations to which a great city lends cover. In
the end, the heroine, freed from the chains of the pseudo-refinements
of women's clubs, musicales, antique furniture and formal luncheons,
chooses the hardships of life on a ranch as the wife of a good man;
and makes the choice, not blindly, but counting the cost

rIE recent additions to The Modern Library of the WorldTi Best
Books (New York: Boni ft Liyeright. 95 cents each) are two
Yolmnes of short stories by English authors: Men, Women and Boats,
by Stephen Oane; Tales of Mean Streets, by Arthur Morrison, depicting
life in London's East End, and Passages from the Diary of Samuel
Pepys, with an introduction by Richard Le Gallienne, who edits the
book.

FOREIGN PUBLICATIONS.

Le Dogme Catholique dans les Ptres de VSglise, par Emile Amann.
(Paris: G. Beauchesne. 7/r. 50.) The object of this volume is to
place the principal Patristic texts, which confirm and explain the great
truths of Catholic dogma, within the immediate reach of everyone
interested in religious matters — especially students of theology. How
the Christian Church, from the beginning, teaches the fundamental
articles of her creed in the same manner; how this "perpetuity of
faith" should strengthen Christians of our day, is what the author
wishes to show by an appropriate selection of texts, borrowed from
the Fathers of the Church. The selections are classified in chrono-
logical order, but at the same time the autibors have been divided
as much as possible into the various schools to which they belong.
It appears to be the best method of presenting both the development of
Catholic dogma and its essential unity. Short introductions, placed
at the head of each series of selections, enable us to grasp very rapidly
the importance of each of the testimonies stated. An analytical table
also helps us to divide the different Patristic texts of which the book
is made up into each of the principal theses of theology.

L'Intelligence Catholique dans Vltalie du XX.« siMe, par M.
Maurice Vaussard. Preface by (jeorges Goyau. (Paris: Librairie Le*
coffre. 7 /r. 50.) Although Italy, by her art, her history and some of
her writers, has never ceased to attract the attention of the public,
even the 61ite in our own country are badly informed with regard to
the profound movements of contemporary Italian life. The cultured
traveler, who boasts of knowing his Italy, passes close to them without
perceiving them. In a penetrating and rigorously impartial work,
M. Vaussard throws light upon the "milieu Catholique," by a careful
study of its most representative men. His analysis of the lives and
works of the great political and intellectual leaders of the Italian
Catholics of the twentieth century, wiU be read with deep interest by
all interested in Italy and in Catholic life throughout the world.

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/)M'4.<i^>^iy^^^'^^

%^ii

t6.

the usual alarms and
anexecuted, excursions
Sarre Valley, the Ger-
tiexpected alleviations,
parations Ck)mmission,
ratorium requested by
thly payments for the
I security her Treasury
Id. Under the former
i70,000,000 gold marks
onthly payments going
ow Belgium has agreed
es instead. While this
rtance, since it merely
payments, piling them
of very great political
namely, rescuing from
Sland and France and
sssity or threat of mill-

ion of the Reparations
into on September 5th
lustrial magnate, and
leration of Cooperative
s, representing 130,000
liis agreement, thirteen
t)ricks, mortar, cement,
^ch, and credited to the
ivhich were really an
>nsored last year by the
tie French Government,
•Jiaent. France's objec-
ted on the ground that
#^ «,^^ . *s. would be prejudicial

men, i. ..r«.dy o«d..«i wi* bavtog "««v^T'.l,„?L^
trance and Germany.

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124 RECENT EVENTS [Oct.,

On August 11th, the French authorities began the deporta-
tion of five hundred ^'German undesirables" from Alsace-Lorraine.
This was the first of the "other progressive measures" threatened
by the French Government in answer to Germany's stand against
continuing compensation payments to reimburse French holders
of German securities. Altogether 1,560 persons are to be ex-
pelled, these being either those who were denied French citizen-
ship or failed to apply for it.

On August 17th, Premier Poincari ordered the return to
Paris from Washington of the French Debt Commission, headed
by Jean V. Parmentier. M. Parmentier's mission to America, it
was explained, was merely to outline to the American Refunding
Commission the financial situation of France, and he was not
empowered to say when France could begin payments, but it
seems clear that there was some disappointment in the results
achieved. A further outcome of the French attitude was shown
in a note addressed to the British Government by M. Poincari,
on September 1st, replying to Lord Balfour's recent note on Inter-
Allied indebtedness. In this note the French Government pro-
posed that a conference be called of all those nations interested in
war debts, plainly including the United States without mentioning
that country by name. Until such a meeting is held, and until
arrangements are made for the payment of German reparations,
the French Government declares that it cannot promise payment
of its war debts. The British response to this note has been
favorable, and the meeting will probably occur in November,
when, the fall elections being over, it is hoped that the American
Government will participate.

The two commissions of the Chamber of Deputies, to which
were referred the treaties signed at the Washington Disarmament
Conference, have suspended their work owing to the lack of
certain documentary material from Washington. On the other
hand, Great Britain formally ratified the Treaties on August 10th.
Japan has ratified the Treaties, but will make no move for ex-
change of ratifications with the United States, until they have
been formally approved by France and Italy.

A strike of 22,000 men, including dock workers, tramway
and gas workers and masons, broke out at Havre towards the end
of August, and lasted for several days. During the course of the
strike, three persons were killed and over fifty wounded, but the
attempt of the Communists and other labor extremists to drive
the French workers into a general strike throughout the country
failed.

On August 26th, the battleship France, 23,000 tons, one of

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!«».] RECENT EVENTS 125

the prides of the French Navy, struck a rock off Quiberon Bay
in the darkness of early morning, and went to the bottom in
seventy-five feet of water. All but three of the nine hundred
officers and men of the crew were rescued. The loss reduces
France's first naval line by one-seventh of its fighting strength,
and brings the French Navy down to an equality with Italy's.
The battleship was replaced, however, by a vessel of similar type,
as the Washington naval agreement gives France the right to
replace any unit lost by accident.

It was announced, on September 5th, thdt approximately
500,000,000 gold francs of the 1,948,000,000 of French gold on
deposit with the Bank of England since 1916, as guarantee for
credits advanced by Great Britain to the French Government,
would soon be returned to France. It is planned to continue the
payments against which the gold was hypothecated until the
entire amount is returned. This return is important, as giving
somewhat greater liberty of political action to France, which has
felt some humiliation at having such an enormous part of its gold
held abroad.

According to the Paris correspondent of the Journal of the
American Medical Association, up to September 1, 1921, the
French Pension Office had received 2,500,000 claims for pensions
or allowances, of which 1,712,000 were granted, being thus dis-
tributed: among the incapacitated, 830,000; among widows and
orphans, 447,000, and among parents, 413,000. Fifty-nine thou-
sand of the incapacitated were totally invalided and 60,000 suf-
fered disability, amounting to from eighty to ninety-five per cent.

Extraordinary measures are under consideration by the
French Government to remedy the slow death of the French
nation by the decline in the rate of births. Statistics published
on September 6th from the ten largest cities, showing a ten per
cent, decrease in births on a basis of the figures for 1921, have
aroused the press, which predicts 8,000 fewer births than deaths
this year, in the entire country, as compared with last year. The
first revelations of this crisis were made in June, when statistical
experts demonstrated that France would be entirely depopulated
within two hundred years unless a solution were found. Among
the remedies suggested are: "State adoption" of illegitimate, as
well as legitimate, children of poor parents; governmental assist-
ance for young married couples; increased pensions for poor
parents of large families. Even polygamy has been advocated in
certain circles, but this has not been looked on vnih favor, from
practical, as well as moral reasons, it being argued that if a man
hesitates to take one wife, it is ridiculous to suggest several.

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126 RECENT EVENTS [Oct.,

The month was marked by food riots
Germany. throughout Germany, particularly in Ber-

lin, necessitating repression by the police.
The price of bread increased forty per cent., meat prices rose
twenty-five per cent., and the price of sugar doubled. Each rise
in price fanned the smoldering anger of the working classes,
whose wages fail to meet more than a small share of the daily
food costs of their households. The Government and municipal
authorities throughout the country are marshaling their forces
for the herculean task of minimizing the hardships threatened
on account of exorbitant prices demanded for food and fuel.
Chancellor Wirth states that the number of needy at present is
from four to five million, most of whom are concentrated in the
metropolitan centres. The Lord Mayor of Berlin stresses the need
for general diligence and self-control in meeting the tense eco-
nomic situation, and waging war against profiteers. He is of the
opinion that wholesale deaths of children are threatened, unless
feeding measures are adopted, declaring that "eighty per cent, of
our children are under-nourished and fifty per cent, tubercular."
Attention is also called to the shortage in coal. The price of
briquettes recently rose to 250 marks per centner (about 110
pounds), as compared with the previous price of 106 marks.
Coke for cooking purposes is quoted approximately at 435 marks
per centner.

Among other measures taken for the alleviation of the situa-
tion, the Imperial and State Governments and municipal author-
ities have contributed about 1,200,000,000 marks for the relief
of persons without private incomes; the sick and accident benefits
are to be increased, and the Imperial subsidies for destitute per-
sons and men disabled in war, and for the support of war suf-
ferers, have been doubled. Many families in Dresden, Hamburg
and other centres are in dire straits because the banks have been
unable to supply paper money for the payment of wages.

Another feature of the month's news from Germany is the
cessation of numerous newspapers, many of them failing outright
and others reducing their output from daily to weekly issues.
No fewer than one hundred and forty-four newspapers suspended
in July. The August report is not yet in, but it is expected that
it will reach, and perhaps surpass, the figures for July. This dis-
appearance of journals en masse, many of them of considerable
importance, probably is unparalleled, and is due to the enormous
rise which has taken place in the cost of newspaper production.
Paper, for instance, is now four hundred times dearer than before
the war, and the cost of other materials has risen to almost as

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1922.] RECENT EVENTS 127

great sm extent. Wages, of course, have been enormously in-
creased, and home news service becomes daily more expensive.
As for foreign news service, owing to the fall of the mark, only a
few wealthy newspapers can afford it.

Towards the middle of August, Ck>unt Hugo Lerchenfeld, the
Bavarian Premier, and other Bavarian representatives succeeded*
after prolonged negotiations with Chancellor Wirth and his Cab-
inet, in composing their differences with the Central Government
at Berlin. Both Governments signed protocols meeting the dif-
ficulties which arose recently over the enforcement of the Re-
public's new defence law. Bavaria agreed to rescind the ordinance
adopted by her, in which she assumed special privileges in con-
nection v^th the operation of the law. The Federal Government,
in return, gave guarantees not to infringe upon Bavaria's sov-
ereignty.

On August lOtb, an agreement was signed in Berlin by repre-
sentatives of the United States and Germany, providing for a
mixed claims commission to determine the amount of American
claims against Germany. Early in September, President Hard-
ing named Justice William R. Day as the third member of the
commission, who is to act as umpire on all disputed points, the
German member being Dr. Diesselbach, of Hamburg, an attorney.
The American member is not yet named.

On August 18th. the Economic Council of the Empire decided
by a small majority to increase the assessment on exports, in
order to make the amount correspond with the present deprecia-
tion of the mark. The surcharge on customs was fixed at one
hundred and seventy-four per cent, for the period between
August 23d and August 29th.

Germany's new measures against the importation of luxuries
are of a stringent character. On September 1st, the Ministry of
Economy announced that, from that date, the unrestricted im-
portation of raw tobacco would be prohibited, and that measures
would also be taken to restrict the importation of various food-
stuffs. The restrictions will be removed, it was announced, when-
ever adequate protection has been assured by increases in cav
toms duties.

On August 31st, the Berlin Vorwdrts announced that negotia-
tions for the fusion of the Majority and Independent Social Parties
was proceeding favorably, and that a joint session would probably
be held late in September. «

Towards the end of August, a message from Berlin stated
that the German Government had received a note from the Council
of Ambassadors, declaring that the High Court at Leipzic in its

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128 RECENT EVENTS [Oct.

trial of war criminals did not make sufBcient efforts to disclose
the truth, that the Court acquitted a number of defendants who
were guilty, and imposed too light sentences on those convicted.
For these reasons, the note said« the Allies reserve the right,
under the Versailles Treaty, to deal with the cases themselves,
and, eventually, to sentence the defendants by default.

Late in August, an outbreak of pogroms in Kattowitz, Silesia,
was reported in a special dispatch from Beuthen. Crowds looted
the food shops conducted by Jews, and beat Jews wherever en-
countered in the streets. The pogroms are said to have been in-
spired by reports that the Jews were responsible for the high price
of food. Most of the victims were Jewish merchants, who mi-
grated to Kattowitz from Poland and Galicia.

On September 2d, the German Government sent a note to the
League of Nations, entering a fresh protest against the presence
of French troops in the Sarre district. In May of last year, the
Berlin Government entered a similar protest, which brought a
reply from the President of the Sarre Government Commission,
explaining that the French troops were not a force of occupation,
but a garrison placed at the disposal of the Commission to enable
it to fulfill its duties under the Peace Treaty.

Chiefly as a result of the engagements en-
Russia, tered into at the Washington Limitation of

Armaments Conference, the Japanese Gov-
ernment, early in Sepember, began the evacuation of Eastern
Siberia, and troops of the Far Eastern Republic have occupied
the town of Sanchung, less than one hundred miles north of
Vladivostok. Other minor localities were evacuated by the Japa-
nese on September 2d, and the important point of Novo Niko-
laievsk, on the Amur River, will be evacuated on September 22d.
Far Eastern Republican troops at Khabarovsk, one hundred and
fifty miles north, are preparing to march down to occupy Novo
Nikolaievsk when the Japanese leave. If the Japanese fulfill the
promise to evacuate Vladivostok, it is clear that the White Gov-
ernment of Merkulov, now ruling there with the collaboration of
one of Kolchak's Generals, Diederich, will be unable to withstand
the Far Eastern Republicans. Recent dispatches from the Far
East declare the Vladivostok Government has inaugurated a White
terror, which adds to the unpopularity its exactions from the
peasantry already have evoked. Indeed, ever since the fall of
Kolchak, the White movement in the Far East, alternately sup-
ported and bullied by the Japanese, has been little more than
organized banditry. Vladivostok, under contiol of the semi-inde-

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1922.] RECENT EVENTS 129

pendent Far Eastern Republic, will mean that Russia will once
more have a Pacific outlet, since the Chita Government, at least in
foreign policy, is evidently subject to the control of Moscow.

Delegates from Moscow, Chita, and Tokio, resuming the abor-
tive conference of Dairen of several months ago, met early in
September at Chang Chun, in Manchuria and, after several days*
sessions, adjourned on September 7th to enable the delegates to
communicate with their Governments. The Moscow Soviet is
desirous of negotiating a general agreement with Japan, and to
that end is anxious to obtain recognition of the Soviet Govern-
ment by Japan. If, as seems likely, however, Japan refuses to
consider the question of recognition first, Russia will, on the
resumption of negotiations, consent to postponement of that issue,
and take up other problems.

Despite favorable crop reports, and statements to the effect
that no further relief work was necessary, it now appears that
Russia faces her worst winter, more from disease than hunger.
The American corn rations were cut off on September 1st through-
out Russia, except in the Crimea and the Ukraine, where the hor-
rors of famine still continue and where a comparatively heavy
American relief programme for the feeding of children will be
carried on next year. It is estimated that 3,000,000 children will
be fed in the Southern Ukraine this winter, and about an addi-
tional million in the rest of Russia.

That there is at present a radical reaction from fairly liberal
principles in Russia, is apparent from several reasons, among
others from a recent resolution passed by the Petrograd Soviet, in
which the stand of the Soviet delegation at The Hague, in refus-
ing to recognize the rights of foreign owners, was approved,
and an appeal made to the Government to maintain this prin-
ciple inviolate. Zinovieff, the President of the Petrograd Soviet,
with Karl Radek, represents the pure Communist-International
element among the Bolsheviki. His uncompromising tone at
the recent Communist Congress is taken to have been respon-
sible for the recent measures to expel all persons hostile to
the Soviet r^me. Wholesale arrests of intellectuals have been
taking place throughout Russia, and in the last few weeks approx-
imately 1,500 persons, charged with secret counter-revolutionary
activity, have been exiled. On September 5th, fifty-five persons
were sentenced to death in South Russia, and the Ukrainian
Court at Kiev sentenced to death forty-eight members of Petlura's
Cossack bands, which, in connection with General Tutunuk*s
forces, revolted against the Ukrainian Soviets. From Moscow a
reeetit dispatch states that Archbishop Benjamin, Metropolitan

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130 RECENT EVENTS [Oct.,

of Petrograd, and the others condemned for interfering with the
seizure of church treasures were executed by a firing squad in
Petrograd on the tenth of August.

Late in August and early in September, several unconfirmed
reports came through of rebellion in Southern Russia, the head
of the rebellion being placed at Odessa, which was said to have
proclaimed South Russia and the Crimea independent of Moscow,
and to have called on all citizens to unite against the ^'Commun-
ist usurpers." It is not believed, however, that these sections
would be able to make an effective stand against the Bolshevik
Army, which was furthermore strengthened, late in August, by the
mobilization of the men born in 1901.

For several weeks, the American State Department has been
negotiating, through Alanson R. Houghton, the American Am-
bassador at Berlin, with representatives of the Moscow Govern-
ment with regard to the attitude of the Soviet authorities should
the American Government consider sending an expert technical
commission to Russia to study and report on the economic situa-
tion. The question is in the hands of the Soviet Government
now for decision.

According to a statement issued on September 5th by the
United States Department of Commerce, American exports to
Russia and to the new nations formerly embraced in the Russian
Empire, for the first six months of 1922, were nearly ten times as
large as the imports for the same period. For Soviet Russia, in-
cluding the Caucasus, the difference was even more striking.
While the American, imports from that country totaled only
$21,609 in value, the American exports were $11,756,282, or more
than five hundred times as much. Lithuania is the only former
Russian State from which more goods were imported to America
than America exported.

The capital of the new Russian State Bank under the auspices
of the Soviets has been fixed at 2,000,000,000 rubles. In addi-
tion, 200,000,000,000 paper rubles have been put at the disposal
of the bank by the Government. It is stated, the bank's official
money-lending rate has ranged between eight and twelve per cent,
a month, which would be ninety-six to one hundred and forty-
four per cent, per annum.

The Greco-Turkish War, which for several

Greece. months had subsided to quiescence, took

a sudden and dramatic turn late in August,

when the Turks opened a successful offensive in Afiun-Karahissar,

a vital key position on the Berlin-Bagdad Railway in Asia Minor,

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1922.] RECENT EVENTS 131

forcing the Greeks to retire westward. The Turks immediately
followed up this success by a series of others — first, by the capture
of Eski-Shehr, the principal stronghold of the Greeks on the
northern fighting front, and, several days later, by the capture of
Ushak, an important point on the southern line, with the result
that the Greeks were driven in on Smyrna, their principal town on
the coast.

The origin of the Greek disaster is ascribed largely to the
designs of King Constantine on Constantinople, and the recent
transference of 50,000 of the Greek troops from Asia Minor to the
Thracian frontier, in order to make a demonstration against Con-
stantinople, thus greatly impairing the strength of their Anatolian
Army. It seems evident that the Turks shrewdly took advantage
of this situation, and launched their offensive at a critical junc-
ture and when it was least expected.

On September 14th, the remnants of the Greek Army aban-
doned Smyrna to the advancing Turks and embarked for Thrace.
WHh the seizure of Smyrna by the victorious Kemalists began
a terrible conflagration, which swept the city, reducing the Ar-
menian, Greek, and European sections to ashes, and causing a
property loss estimated at one billion francs (or $75,000,000 at the
present exchange rate). Along with this went massacres of the
defenceless non-Turkish populace, the number of victims being
estimated at first at 1,000 or 2,000, and being placed, according to
the latest report to the London Times, as high as 120,000. It is
thought, however, that this latter figure includes the killed,
wounded, and others who have suffered in consequence of the
capture of the city and the conflagration that followed.

The conflagration is ascribed by Turkish officials to the result
of the exchange of rifle shots between the invading Turkish Army
and the Greeks and the Armenians, the latter of whom attacked
the Turks from churches and houses. On the other hand, the
Greeks said that the Turks deliberately fired the city in order to
evacuate the entire Christian population and conceal the traces
of their misdeeds, a theory which seems borne out by the fact
that the Turkish quarter is the only section of the city that was
spared.

Italy, France, and Great Britain have notified Mustapha Kemal
that he must respect the neutrality zones on both sides of the
Straits of the Dardanelles and Constantinople, fixed by the Treaty
of Sevres, and the British Asiatic fleet has been instructed to allow
no Turkish troops to cross from Asia to Europe. The American
Government has joined with the Allies in preparations for emerg-
eney relief at Smyrna.

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1S2 RECENT EVENTS [Oct.,

Austria's economic sitttation, which has
Austria. been growing steadily worse and worse,

forecasting a breakdown of the machinery
of government and the total collapse of the country, was brought
urgently to the attention of the world by the activities during
the month of Dr. Ignaz Seipel, the newly-appointed Austrian Fed-
eral Chancellor, and incidentally the first priest to become a prime
minister since the seventeenth century.

Dr. Seipel's opening move was a conference on August 21st
at Prague with Premier Benes of Czecho-Slovakia, in which he
took up the question of the dissolution of Austria as a separate
entity and its incorporation as a member of the Czecho-Slovakian
Federation. The significance of this became immediately ap-
parent with the counter proposal by Italy, on the following day,
that Austria become a part of Italy. So great, indeed, was Italian
opposition to Austria's annexation to any other of her neighbors,
that on August 24th the Italian Government addressed a note to
the Governments of Austria, Czecho-Slovakia, Germany, Jugo-
slavia and Rumania, reiterating its opposition to Austria's union
with Germany or her entry into the Little Entente, and stating
that, if Italy were confronted with such an accomplished fact,
she would consider it a casus belli.

Behind the protest of the Italian Government, lies Italy's fear
of the policy of France in Central Europe, the underlying principle
of which is the formation of an anti-German coalition. To this
end, France is unequivocally opposed to Austria's union with
Germany, but as Austria is doomed if she continues in her pres-
ent state of isolation, France has conceived the plan of getting
Austria into the Little Entente, thus isolating Germany politically,
as well as financially and economically. On the other hand, Italy,
which lived for years with the constant nightmare of having a
powerful Austro-Hungarian Empire as a neighbor, is now con-
fronted with the possibility of seeing the States which composed
the Dual Monarchy uniting in a new federation, just as anti-
Italian as the old one but strengthened by the addition of Serbia,
Rumania, and Poland.

Nothing came of the Italian project of annexation, the pro-
posal of which was officially denied later by the Italian Foreign
Secretary. After Dr. Seipel had held a series of meetings at
Verona, Paris, Berlin, and London, he was finally referred to the
League of Nations meeting at Geneva, where, on September 6th»
the Austrian Chancellor, in a powerful and favorably received
speech, impressed on the Council of the League the grave plight
in which Austria found herself. He warned the League that

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1982-] RECENT EVENTS 188

Austria would take measures to break the economic ties surround-
ing her unless the League was able to come to her aid. Austria,
he declared, was ready to accept such control of her finances as
would not affect her sovereignty, but rather than sacrifice her
sovereignty, she might prefer to merge herself into a large eco-
nomic entity. At the conclusion of his speech, the League Coun-
cil immediately appointed a committee, which is now studying the
whole Austrian question, receiving statistics and other informa-
tion from the Austrian delegation in attendance at Genoa. The
committee represents Great Britain, France, Italy, Austria, and
Czecho-Slovakia. It is commonly recognized that Austria fur-
nishes the most important case that has yet come before the
League.

As indicating the increasing gravity of Austria's financial
condition, the following table shows the number of Austrian
paper crowns required at a given date to purchase a pound ster-
ling: January 31, 1922, 12,000; February 28th, 20,500; March 31st,
32,500; April 30th, 35,000; May 31st, 48,500; June 30th, 84,500;
July 7th, 96,000; July 15th, 127,000; July 22d, 145,000. By
August, the price of the pound sterling in Austrian crowns had
risen to 250,000, as contrasted with 3,100 a year ago, and 620 at
this date in 1920. A shirt, which cost six crowns before the war,
now costs 200,000 crowns, and since August 1st of this year the
price of both bread and meat has increased one hundred per cent.

The Third Assembly of the League of Na-
Switzerland. tions began its sessions at Geneva on Sep-

tember 4th by electing as President, Augus-
tin Edwards, a Chilean delegate and Chilean Ambassador to Great
Britain. The importance of this Assembly lies chiefly in two
subjects: the Austrian situation, of which an account is given
above, and disarmament. For more than a year the League's
temporary Commission on Disarmament, under the Chairmanship
of Lord Esher, has been at work on a complete statistical analysis
of all the factors that bear on the question of armaments, and on
September 8th it made a preliminary report showing that in more
than a score of countries restrictions of military outlays had been
begun. Great Britain reported a reduction of fifty-five per cent,
in naval tonnage, France thirty-six per cent., Italy forty-nine per
cent., and Japan fifty-nine per cent. In land armaments, France
reported a reduction of 200,000 men under arms and shortening of
the term of military service by half. Sweden also reported the
cutting of her military service in two; Italy reduced the period of
service and suppressed eighty-eight battalions of infantry; Po-

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134 RECENT EVENTS [Oct.,

land reduced her army of a million men to 260,000; Japan made
reductions, but failed to give the figures; while Switzerland re-
duced from seventy per cent, to fifty-five per cent, the proportion
of her men eligible to military service.

According to a proposal presented by the Earl of Balfoar
to the Council of the League several days before the Assembly
met, a commission was to be appointed, presided over by an
American, to supervise the rights of the various religions in the
holy places of Palestine. The proposed commission would be
divided into three sub-commissions, composed of Christians, Mus-
sulmans, and Jews. To this scheme the Vatican is reported as
unalterably opposed, as, according to the Osservatore Romano^
*if the telegraphed report of the Balfour proposal is accurate, it
is evident that the rights of Catholics would be impaired, as they
would be in a minority on the three sub-commissions, and the
last word would rest with the president of the commission, who
would be an American Protestant."

The Permanent World Court held its final
Holland. session at The Hague on August 10th, and

adjourned until June 15, 1923, unless an
extraordinary session is called before that date. Final de-
cision was made in two advisory cases presented by the League
Council — one, whether the International Labor Organization was
competent to regulate the conditions of agricultural laborers, de-
cided in the afBrmative; the other, whether the examination of
proposals for the organization and development of methods of
agricultural production fell within the competence of the Inter-
national Labor Organization, decided in the negative.
September 15, 1922.

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Editorial Comment

With this issue, "The Catholic World" appears under new edi-
torial management. Rev. John J, Burke, C.S.P., is to devote all his
time to the National Catholic Welfare Council. His successor as
editor of "The Catholic World" is Rev. James M. Gillis, CS.P.

r[E eighteen years of Father John J. Burke's service as editor
of The Catholic World and manager of the Paulist Fathers'
apostolate of the press, may be expressed in a word — devotion.
To fulfill Father Becker's ideal in the inception of the work
deserved and demanded his utmost power; and he gave unstint-
ingly.

* * * *

rE CATHOLIC WORLD, when Father Burke took charge of
it, in September, 1904, was an illustrated monthly of popular
appeal. He believed it was his duty to restore it to the higher
literary standard set by Father Hecker. Gradually, illustrations
were eliminated, manuscripts were subjected to a more rigid
criticism, although this often left the editor with an empty file
when the day approached for setting the magazine. But Divine
Providence never failed to send something, just in time, and the
magazine never missed an issue. Writers of fame or promise
were sought out, leisure was found to visit, to discuss, to outline,
to invite contributions, until editor and contributor met in com-
mon enthusiasm to promote the service of the mind in the cause
of God. The lean years were rewarded with plenty, manuscripts
of worth became abundant, and welcome testimonials proved the
work "well done."

r[E driving force in all Father Burke's contacts was the apos-
tle's greed for souls. He drew to him every worker in the es-
tablishment, talked with them personally, and, taking them as he
found them, by example, by counsel and command, he nerved them
to the realization of their powers in a spirit of devotion only second
to his own. What should be done for God, could be done, and
there was none too mean to do his part and bear his responsibility:
all things could, and must, be done in Him Who strengthei^eth.
This spirit of consecration, one might say of vocation, in the pev-

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136 EDITORIAL COMMENT [Oct.,

sonnel of the Paulist Press work, cultivated and fostered by Father
Burke, is the rich inheritance and support of his successor.

♦ ♦ * *

T'^E first landmark in the past eighteen years of The Catholic
1 World's history was its Golden Jubilee in April, 1915. The
list of notable contributors and of noteworthy articles given in
the Jubilee number is a record of accomplishment. Here the
editor summed up the policy and purpose of the magazine: "To
draw men by the capable, intelligent expression of Catholic truth;
to make fairness and beauty of style an index of the fairness and
beauty within; to show that Catholic truth illumines, fulfills all,
and leads man to the supernatural life of Jesus Christ, was the
lofty purpose of Father Hecker when he founded The Catholic
World. For fifty years his mission has endured. May God
grant us and our successors many, many years to continue it for
His glory and the glory of His holy Church; for the welfare of
souls and the well-being of our beloved country — America."

A second literary landmark was the Shakespeare centenary
number of 1916, containing valuable articles from Shakespearean
scholars. But Father Burke's editorial years were crowned by
the "Dante Centenary Number," of September, 1921, which won a
Dante Memorial Medal from the National Dante Committee of the
Italy America Society.

4> * 4t «

CONVERSANT with every detail of the mechanical work of the
press. Father Burke directed his unflagging attention to-
wards physical betterments and growth. Linotypes superseded
hand setting. A larger press room, presses of newer model, im-
proved ofBices were indications of increased work» necessitating,
finally, the removal of the business ofBices from the original
building assigned to the Paulist apostolate of the press.

The plant was unionized, and additional work had to be

taken on to meet the additional cost of output and of betterments.

The publication of books and pamphlets, always an integral

part of Paulist work, was vigorously pushed under Father Burke's

management.

* 4t * «

CALLED now to devote all his time to an even greater work
than that of The Catholic World and the Paulist Press,
Father Burke leaves behind him a record of devotion and achieve-
ment which it will be difBicult, if not impossible, for his successor
to duplicate. We shall count our work successful if we can
but maintain the standards he has established.

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1922.] EDITORIAL COMMENT 137

nPHE time seems opportune for a restatement of the editorial
1 policy of The Catholic World. But, by way of prelim-
inary, let us assure those readers who have learned to know and
to approve our traditional methods — that there will be no radical
change. We hope to improve. Perhaps, we may even say, in
the lingo of the latest health-philosophy, *'Day by day (or month
by month), in every way we grow better and better" But we
expect to grow better, not by means of any newly-devised magic
formula; but by a natural development, following principles laid
down by the founders and observed by the successive editors of
this magazine. These principles we take to be as follows :

FIRST, we are, or we shall try to be, modern in our spirit and
in our method of expressing the truth. This may seem dif-
ficult to those who think of the Catholic Church as merely the
''old" Church. But the miracle of the Church is that she is
the oldest and the youngest. And Truth, like God, and like the
Church, though ancient, is ever new. Father Hecker, the chief
founder of the Paulist Community and the first editor of the
magazine, has said: "The Eternal- Absolute is ever creating new
forms of expressing itself. It is for this that we were created;
that we may give a new and individual expression of the Abso-
lute." If the new is but the reexpression of the old. Truth ceases,
is no longer living.

We believe, therefore, that there is no excuse for following
antiquated methods, or encouraging archaic forms of literary
expression, simply because, being Catholic, we belong to an "old"
Church.

FURTHERMORE, we value the modern civilization no less
highly than the ancient or mediaeval. We are not so dedi-
cated to the past as to fancy that the present is worthless. There
happens to be just now, amongst many Catholics, a renewed
devotion to mediaevalism (using that much-abused term in its
good sense). And this is good, if only as a just reaction against
those who have taught that "nothing good could come out of" the
"Age of Faith." Recently, some of the very best scholars and
writers, both Catholic and near-Catholic, have presented the beauty
of the mediaeval system so alluringly that it would be impossible
not to share their enthusiasm.

Nevertheless, we remain unconvinced of the inferiority of
the modern. We shall not damn our own times to exalt the

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138 EDITORIAL COMMENT [Oct..

times of our ancestors. Moreover, we shall not be. mere
laadatores temporis acti. We shall not too frequently indulge in
the nugatory occupation of "pointing proudly to the past.*' We
shall not "sing the songs of long ago.'* We shall not grow
dithyrambic over the "good old days." Not that we think that
the present times are perfect We have created no fool's para-
dise for ourselves. The present days are not even "good enough."
But they are the best we have ever had. Previous times have all
been worse. We say this, not forgetting the war and its after-
math. Bold? Perhaps so, but we think that we have justifica-
tion. Personally, we are not disposed to argue the case. But
while we shall open our pages to the champions of the mediaeval,
or the ancient, we shall not close them to any worthy author who
wields a pen in defence of our much berated "modern civiliza-
tion."

* ^ ^ *

TV/E say that we are modern. Let us express the idea more
VV concretely. For example : The fate of the National Catholic
Welfare Council in 1922 is a matter of more vital interest to us
than, let us say, the doings of the Council of Elvira in 306. An
article on H. G. Wells catches our attention more quickly and
holds it more firmly than one on Pico della Mirandola. As a
phenomenon, Mrs. Eddy interests us more than Cagliostro.
"Christian Science" amazes us, and amuses us, more than the
ancient worship of Isis. Conan Doyle, with his spirit photo-
graphs, is more entertaining than the Cumean sybil. Thomas A.
Edison seems more worthy of a "write-up" than the alchemists of
the Middle Ages. Henry Ford and his "flivver" are more im-
portant than Diogenes and his tub. We respect the opinions of
the boys who would rather hear stories of "Babe" Ruth than of
Hercules. And, though we may seem shamefully philistine, and
hopelessly unromantic, we confess that the foundation stones of
a new church in the most unpicturesque, modern, American city,
are more significant than the ivy-clad ruins of a mediaeval abbey,
seen in the mystic moonlight. The church looks to the future.
The ruin speaks only of the past. But the future is infinitely
more thrilling than the past. And any church crowded to the
doors ten times every Sunday is more soul-satisfying than an
empty Gothic Cathedral, dating from the thirteenth century.

NOT that we despise the past. But to us the past means nothing
without the present, and if the present is, as some seem to
think, altogether deplorable, then the "glorious past" has been in

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1922.] EDITORIAL COMMENT 139

vain. A backward-looking church* or a backward-looking society
or individual* is» to all intents and purposes, dead and buried.
"Where thy treasure is, there is thy heart also," and if both thy
treasure and thy heart are buried in the past, then thou art in
the tomb, even though thou know it not. It was no cynic who
first said: "Let the dead past bury the dead."

SECONDLY, we are — ^not merely by accident of birth, but by
conviction — Americans. This cardinal principle was also
expressed by Father Hecker: "So far as is compatible with faith
and piety, I am for accepting the American civilization, with its
usages and customs. Leaving aside other reasons, it is the only
way by which Catholicity can become the religion of our people.
The character and spirit of our people must find themselves at
home in our Church in the way those of other nations have done;
and it is on this basis alone that the Catholic Church can make
progress in this country." . . .

The reason given by Father Hecker, "leaving aside other
reasons," may seem to be a reason of expediency, but it is, none
the less, a good apostolic principle. It is a truism that we can do
little, if any good, for a people whom we do not love. If we were
publishing a magazine or preaching the Gospel in China, we
should try to love the Chinese: if in Japan, the Japanese: if in
Tierra del Fuego, we should, as far as possible, develop an affec-
tion for the unfortunate natives of that desolate region. We
think that St. Paul was able to make himself "all things to all
men," because he loved all men.

Some years ago, we met the Bishop of Hakodate, who had
at that time labored in Japan for twenty-five years. We inquired
his opinion concerning the judgments sometimes passed upon the
Japanese people; that they are dishonest and "immoral" beyond
others, and that they are a "race of agnostics." "Not in my prov-
ince," he answered quickly. "My Japanese are a simple, innocent,
lovable people." We loved and admired him for that statement.
St. Francis Xavier would have said the same thing.

But, fortunately, we do not have to learn to love America
and the American people. To paraphrase a line from Boyle
O'Reilly, we "would rather live in America than in any other
land." That will sound decidedly "Main Street" to the sophis-
ticated, who enjoy the anti-American tirades of H. L. Mencken and
George Jean Nathan, and perhaps to many others who have
recently learned to affect a contempt for all things American.
Be it so; we repeat that a sincere love and admiration for America

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140 EDITORIAL COMMENT [Oct,

is one of the corner-stone principles upon which The Gath(U.ic
World has built, and will continue to build.

* ♦ * *

rERE are other principles to which we adhere. They will
appear from time to time in these pages, either explicitly or
implicitly. But let us conclude with the most important of all
principles, not peculiarly our own, but which we share with all
Catholic publications. We give them in Father Hecker's words:

To practise absolute and unswerving loyalty to the
authority of the Church, whenever and wherever expressed,
as God's authority upon earth, and for all time.

To seek, in the same dispositions, the true spirit of
the Church, and to be unreservedly governed by it as the
wisdom of the Most High.

In the midst of the imperfections, abuses, scandals,
of the human side of the Church, never to allow our-
selves to think or express a word which might seem to place
a truth of the Catholic faith in doubt or to savor of the
spirit of disobedience.

With all this in view, to be the most earnest and
ardent friend of all true progress, and to work with all our
might for its promotion through existing authorities and
organizations.

r^ resume the comparison between our times and centuries
that have passed. We confess that we have little sympathy
with the lament of the anti-moderns, "There never was a time
like this." We believe that, but in the sense in which they do
not mean it. We have, indeed, ''troubles of our own," but, if
there is any consolation in comparisons, the ages that have gone
have had worse troubles than ours.

We may lament that when the nations met at Versailles to
reconstruct a badly damaged world, the fate of civilization was
in the hands of such a group as Cldmenceau, Orlando, Lloyd
George, and the unhappy Mr. Wilson.

It would have been more desirable, of course, if we could
have had a reincarnate Gladstone, Chatham, Thomas Jefferson,
and George Washington. But we might have fared worse. If we
had ''summoned spirits from the vasty deep," Pluto might have
sent us Talleyrand, and Metternich and Frederick the Great, and
Napoleon Bonaparte. But the Lord saved us from such as these.

* * * Hi

r[ERE are those who attribute most of the political misfortunes
of recent days to the Kaiser. But the Kaiser, with all his
faults, is a better man than his forbears, Frederick Barbarossa

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1922.] EDITORIAL COMMENT 141

and Henry IV. The medueval Hohenstanfens caused more calam-
ity than the modern Hohenzollerns. The Poles think, rightly
enough, that they were most outrageously treated by Von Hinden-
burg. But, if they will consult their own traditions, they will
recall that, compared with the Tartars of the thirteenth century,
who devastated, and all but depopulated, whole provinces. Von
Hindenburg was a mild-mannered gntleman.

The Belgians execrate Von Kluck. But the Irish could tell
them that, in contrast with Cromwell, Von Kluck was as a dove,
or a suckling babe. *' Atrocities*' were more atrocious, and more
frequent, in the "good old days.'*

We all are inclined to imagine that the recent war was the
*'worst ever." Perhaps so, but let us not forget that medieval
and ancient wars were generally pressed to the point of the ex-
termination, or at least the decimation, of a conquered people.
In former times, the Allies would have devastated Germany.
In the Thirty Years' War, in the seventeenth century, fifteen mil-
lions in Germany alone were killed, directly or indirectly.

Or take the greatest present worry of our statesmen, Bol-
shevism. It is an ugly phenomenon, but there have been worse in
times past Our Bolsheviki are, thus far, pretty well confined
within the boundaries of one country, or two. But in the fifth and
sixth and seventh century, the original Bolsheviki, the barbarians,
were trampling over every country in Europe. We have Lenine
and Trotzky. In those days they had Attila and Alaric and Gen-
seric; to say nothing of Mohammed and the Moslems.
« « « «

TAKE moral and social conditions. Our day is not without its
vices. Some observers think that we are decadent. But
morally sick as we are, we are healthier than ancient Corinth,
or mediaeval Florence, or Paris in the days when courtesans ruled
the kings.

In our generation there is not a little of infidelity — not heresy
merely, or indifference — ^but sheer infidelity. But we have no Vol-
taire, and no Nietzsche. Here in America, we have not even an
adequate successor to Bob Ingersoll.

Again, we hear the modern alarmists complaining of what
they call ''infiltration of paganism" into Christianity. We won-
der what they would have made of the deeply paganized Chris-
tianity of the Renaissance, when, under the intoxication of the
New Learning, men called God Jupiter, confounded Christ with
Apollo, and made none too clear the distinction between the
Blessed Virgin and Venus. If our modern reformers, even Cath-
McSf were confronted with the conditions that faced Savonarola,

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142 EDITORIAL COMMENT [Oct.,

they would be driven to schism or to suicide. If they were face
to face with the world of St. Catharine of Siena, as depicted in

her Dialogue, they would have gone mad.

* ♦ ♦ ♦

INCIDENTALLY, it may be recalled, that the Catholic religion
always survived these various crises. The Church always ex-
tricated herself from those "impossible" situations. She saved
not only herself, but civilization. And she is not particularly
frightened by our comparatively trivial modern crises. Condi-
tions have always been bad. But they always become better.
Our readers remember the story of the pessimist, who, during an
unusually protracted "spell" of bad weather, exclaimed petu-
lantly: "Is it ever going to clear!" "It always did," said the op-
timist.

* ♦ * ♦

HOWEVER, that is aside from the point. We were considering
the lament of those who cry: "There never was a time like
this." Perhaps not, but again and again, there have been times
worse than this.

Therefore, we do not believe in whining and groaning about
the sins of the modern world. The world may be in a bad way,
but we cannot cure it by telling it that it is about to die. Our
modern civilization may be, to a degree, hysterical, but we shall
not cure it with more hysteria.

* * « 4e

HERE is a curious anomaly. We Catholics are more hopeful
for modern civilization than are they who built modern civi-
lization. We cannot be said to be the creators of the modern
system, yet we do not consider it altogether hopeless. We be-
lieve that the world has a future. Many of the "moderns" hardly
dare believe as much. We are more modern than the moderns.
H. G. Wells, for example, seems to have an actual fear that the
world is to be utterly destroyed and that we are doomed to another
thousand years of barbarism. Here in America we have been
deluged of late with visitors and lecturers from Europe, and
almost all of them have been prophets of doom. We rather imag-
ined that they were only trying to give us a bit of a fright. They
had an "axe to grind." They wanted us to go into the League.
They wanted us to cancel their debt. So they tried to make us
think that conditions over there were desperate. So we thought.
But it seems that they really mean what they say. They truly
dread the probability of the dissolution of the entire political and
social system. Now, they were the creators of that system and,
until recently, they were very boastful about it. But they have

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1922.] EDITORIAL COMMENT 143

lost confidence in the work of their own hands. They fear that
the elements that were meant to upbuild civilization, may bring
about its destruction. Steam, electricity, high power explosives,
may be used constructively or destructively, and it seems that
their destructive use may outrun their constructive use. The
chemists and the electricians may turn out to be worse enemies of
civilization than the Vandals, the Goths, and the original Huns.
The Frankenstein fantasy threatens to become a reality.
« ♦ ♦ *

IT is odd, in these circumstances, to find Christians of the old tra-
dition saying to the authors of modern civilization: *'0 ye of
little faith." We Catholics, who believe in the spiritual and the
supernatural, were left out of the scheme created by the scien-
tists, but now they may soon call us in again. They were the
creators of modern society. We shall be its saviors. Of course,
to save it, we shall have to depaganize it. Readers of Hilaire
Belloc will remember how powerfully and how ingeniously he
maintains the thesis that the ancient Roman civilization was
never really destroyed by the barbarians. It was Christianized,
and thus saved from annihilation. If modern civilization is in
danger of dissolution, the Church will doubtless be expected to
repeat the process, and save the world.

IN view of the hubbub created by Clare Sheridan's interview
with Rudyard Kipling, one may reasonably ask: "Is Kipling
merely an isolated jingo, or is he the voice of John Bull?" If he
speaks only for himself, why pay so much attention to him?
But when Kipling speaks, he is answered by Cl^menceau, Geddes,
Weeks, Borah, and half a dozen other leading United States Sen-
ators; by practically all the newspapers in this country and by
the greatest of the foreign journals. Yet he has no official posi-
tion. He is no statesman. He is not even an historian. He is,
as the politicians would say, a "mere" novelist and poet. Then
why is he taken so seriously? We think the answer is that the
whole world supposes Kipling to be the mouthpiece of the great
mass of the people of England. If that supposition is justified,
the interview, even though it be disowned, is of momentous im-
portance.

THE most famous of the phrases coined by H. G. Wells, in fact,
the r^sumi of his philosophy is "the race between education
and catastrophe." If the fate of civilization depends on that race,
we Catholics are certainly doing all in our power to help Educa-

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144 BOOKS RECEIVED [Oct., 1922.]

tion to win. In New York City alone there are more tlian one
hundred and fifty-five thousand children in our parochial schools.
In all the nation there are nearly two millions. It would cost
the public schools nearly two hundred million dollars to educate
those two million children. It costs us more than forty million
dollars, in addition to the tax levied upon us for the public schools.
Even so, we think it worth the price, for we entertain a conviction
that the kind of education we provide is the only kind that will
ward off "catastrophe."

BOOKS RECEIVED.

Alltm a B400ir, New York:

French CompoMitioa and Grammar RevUw, By Joieph S. QaUand, PI1.D. fl.40.
Bbmxiqsb Bkotbbbs, New York:

On the Run, By Francis J. Fiim. SJ. fl.OO net. The Love of the Sacred Heart.
niustnted by St MechtUde. f2.00. A Jeeatt at the Bnglieh Court. The Life
of the Yen. Claude de la ColumbUre, SJ. By Sr. Mery PhiUp. fl.26 net The
Valuee EverUuting. By Rev. Edward F. Gereich*, SJ. fl.26 net
BoMi ft LivBUoaT, New York:

Begond Rope and Fence, By David Grew. 12.00. The Stnging Captlpes, By B.
B. C. Jones. 12.00. Theg Call Me Carpenter. By Upton Sinclair, fl.75.
Babel. By John Coutnos. f2.50.

The Bmctclopbdia Psbss, New York:

The Catholic Enegclopedia. Supplement I. Vol. XVU.
Gbobob H. Doban Co., New York:

The Altar Steps. By Compton Mackenzie. 12.00.
HAaPBa ft BaoTHEas, New York:

Americant hg Choice. By John Palmer Gavlt 12.50.
Thb Macmiuan Co., New Y<M*k:

Preaching and Sermon Conetructlon. By Paul B. Bull, M.A. f2.50.
OzFOBD UNivBasiTY Pbbss, Ncw York:

War and Armament Loans of Japan. By Ushisaburo Kobayashi, D.CL. f2.25.
Foim Sbas Co., Boston:

Studiee in the Chtneee Drama. By Kate Buss. $5.00 net
HouOBTDN MiFFUM Co., Bostou:

Chico, the Storg of a Homing Pigeon. By Lucy If. Blanchard. fl.75.
C. A. Nichols PususHiifo Co., Springfield, Mass.:

A New Lamed Hietorg for Readg Reference Reading and Research. Vol. I., the
work of J. N. Lamed. Revised by Donald E. Smith, Ph.D., in 12 volumes.
J. B. LippiNGOTT Co., Philadelphia:

Comae's Follg. By Gilbert Parker, f 2.00.
MATaa ft Co., Chicago:

Mr. Francis Newnes. By C. C. llartlndale. fl.50 net Jock, Jack, and the Cor-
poral. By C. C. Martindale. fl.50 net.
Cw4ai.KS C. Lbb, Charleston, III.;

Songs of the Amhraw and Other Verses. By Chas. C. Lee.
B. HBaDsa Book Co., St Louis:

Discourses and Bssags. By John Ayscough. fl.25 net Life of Mother Marg of
Saint Maurice. Second Superior-Crcneral of the Societg of Marie Riparatriee.
By a Religious of the same Society. Translated from French by Mary C. Watt
f2.75. The Arabic Versions of the Pentateuch in the Church of Bggpt. By
Joseph Francis Rhode, O.F.M. f 2.50.
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Paulist Press Pamphlets

BIOGRAPHY

FliKbt of An Eagle, Tbe. (Mother Amy Ourdon,

B.S.H.) Blanche M. Kelly. Litt.D.
His Eminence John Cardinal Farley. Right Rot. Mgr.

M. J. Lavelle.
Journal of My Life, The. By a Nun.
Hoble XTrinllne, A — Mother Mary Amadens. Dudley

G. Wootcn.
True History of Maria Monk,. The. William L. Stone.

8T0BIS8 OF OOKVEBBIOVB

God's Voice In the SonL A Convert's Story.

My Conversion. F. X. Farmer, S.J.

My Home-Coming. Ingeborc Magnussen.

Vew England OonyerBion, A J. O. Robins.

Open Wmdow, The. Samuel Fowie Telfair, Jr.

Story of My Bellgions Experience!, The. Rot. Henry

H. Wyman, C.S.P.
True Story of a Conversion. V. Rev. T. V. Tobin.
Why Bonald Knox Became a Catholic. Rev. Bertrand

L. Conway, C.S.P.

CHURCH HISTORY

Advanced Anglican Assumption, The. H. P. Russell.
Apostolate to - Non-OathoUcs, The. Rev. Bertrand L.

Conway, C.S.P.
Brief History of Bellglon, A.

Century of Catholicism, A. V. Rev. T. J. Shahan, D.D.
Chained Bibles Before and After the Reformation.

Rev. J. M. Lenhart, O.M.Cap.
Condemnation of Galileo, The. Rev. B. L. Conway,

C.S.P.
Is the Catholic Churoh a Menace? Dudley G. Wooten.
Luther, Short Studies. Rev. Moorhouse I. J. Millar,

8.J., and James J. Walsh, M.D.. Ph.D.
'*Open Bible" In Fro-Beformatlon Times, The. Rev.

J. M. Lenhart, O.M.Cap.
Outline of Church History. V. Rev. T. J. Shahan, D.D.
Pure vs. Diluted Catholicism. Y. Rev. A. F. Hewit,

C S P
Why Priests Do Not Marry. Rev. B. L. Conway, C.S.P.

THE PAPACY

America's Tribute to Pope Benedict XV. Edited by

V. Rev. Thomas P. Burke, C.S.P.
Canon Law, The Pope and the People. Samuel F.

Darwin Fox.
False Decretals, The. Rev. B. L. Conway, C.S.P.
Temporal Power, The. L. J. S. Wood.

DEVOTIONAL

Armed Guard, The (Prayer). Rev. John J. Burke,

C.S.P.
Beauty of Holy Scripture, The. Rev. P. Kuppers.
Catholic as Citizen and Apostle, The. Rev. Walter

Elliott, C.S.P.
Christian Home, The. James Cardinal Gibbons.
Devotion to the Holy Spirit. Rev. J. McSorley, C.S.P.
Holy Communion. Monsignor de Segur.
Holy Souls, The. By a Paulist Father.
Hope. Rev. John J. Burke, C.S.P.
Hugo's Praise of Love. Rev. Joseph McSorley, C.S.P.
Making Necessity a Virtue. Rev. W. Elliott, C.S.P.
Methods for Life's Big Business. Rev. B. Rush

Ranken. S.J.
Mystery of Suffering, The. Rev. W. Elliott, C.S.P.
Novena to the Holy Ghost. Compiled by Rev. Walter

Elliott, C.S.P.
Our Father, The. AbbA Grou, S.J.
Soul-Blindness. Rev. Joseph McSorley, C.S.P.
Why Wo Should Hope. Rev. Walter Elliott, C.S.P.
Worth of the Commonplace, The. Rev. Walter Elliott,

C.S.P.

WAT OF THE CB08S
Little Stations on the Way of the Cross. Rev. John

J. Burke, C.S.P.
Bome Thoughts on the Way of the Cross. Rev. John

J. Burke, C.S.P.
Stations of the Cross. Cardinal Newman.

ADVENT

Advent, Its Meaning and Purpose. Dom Guiranger.
Babe of Bethlehem, The. Readings for Advent from

Thomas A Kempis.
Bethlehem. Father Faber.
Emmanuel: God With XTs. S. C. J.
MedlUtlons for Advent. Rev. Richard F. Clarke. 8^.

LENT

Acceptable Time, The. Daily Readings for Lent from

Thomas h Kempis.
Christ's Last Agony. Rev. Henry E. O'Keeffe, C.S.P.
Fruits of Lent. Compiled from the Liturgy* &«▼,

John J. Btirke, C.S.P.
Lent In Practice. Rev. John J. Burke, C.S.P.
Lent, Its Meaning and Purpose. From the Litursic«l

Year by Dom Gu^ranger.
Thoughts On Holy Week. Selected from Thonuts A

Kempis.
Three-Hours' Agony. By a Paulist.

MONTH OF THE SAOBBD HEART

Sacred Heart, The. Short Meditations for June. Rov.
Richard F. Clark. S.J.

MONTH OF THE BLESSED MOTHBB

Our Ididy's Month. Rev. John J. Burke, C.8.P.

MONTH OF THE PBECIOUS BLOOD
Meditations on the Precious Blood for Every Day of
the Month. From the French of Mgr. La Rocque.

DOCTRINAL

THE CHUBOH

Authorised Interpreter of Holy Scripture, The. ^Wil-
liam H. Sloan.
Catholic Church, What Is the. Rev. Richard Felix.

O.S.B. _
Catholic Faith, The. Rev. John B. Harney, O.S.P.
Christian UnltT— The Means of Attaining It. By »

Missionary.
Christian Union, Projects of. J. W. Poynter.
Church of the Living God, The. C. C. Shriver.
Divine Commission of the Church, The. Rev. John B.

Harney, C.S.P.
Is One Church As Good As Another? Rev. John B.

Harney, C.S.P.
Is There Salvation Outside the Church? Rev. Henry

C. Semple, S.J.
Mystical Body of Christ, The. Rev. L. E. Bellanti, 8.J.
Scholastic Philosophy Explained, The. Rev. Henry H.

Wyman, C.S.P.
To Whom Shall We Go? Rev. C. Van de Ven.
Truth-Seeker and His Answer, A. Rev. A. P. Doyle,

C.S.P.
Trust the Church. W. F. P. Stockley.
Visible Church, The. H. P. Russell.
Voice of the Good Shepherd, The. Does It IdTe?

And Where? Rev. Edmund Hill, C.P.
Why I Am a Catholic. Rev. John B. Harney, O.S.P.

THE MASS

Ceremonies of the Mass, The. Rev. C. C. Smyth.
Hearing of Mass, The.

Keeping Sunday Holy. V. Rev. J. B. Bagshawe.
Sunday Mass. V. Rev. G. Akers.

THE SACRAMENTS— SACRAMENTAL8
Confession of Sin, The. Rev. John B. Harney, C.S.P.
Confession of Sins a Divine Institntiott. Rev. B. L.

Conway, C.S.P.
Frequent Communion for Young and Old. Rev. James

A. Moloney.
Conventual Life, The. Right Rev. Bishop UUathome.
Indulgences, The Doctrine of. Rev. Hugh Pope, O.P.
Purgatory. Henry Grey Graham, M.A.
Why Anglican Orders Are Not Valid. A Paulist

Father.

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CATE0BI8M8

Citacbiiai for Tint Conf enlon.
I fif>«-M— ■ of the Ziltnrgy, A. By » BeUtious of th«

Sacred Heart.
; OapbHi's OUechism, The. Rev. J. MeSorley, O.S.P.
I Jifalxcr'8 Cateeliism, The — ^Lead Slnd^ Xacht.

^ EDUCATION

Citkelle BdncAtton. Bev. W. J. Kerby, Ph.D.
i Gaiy ByiteB, The. Joieph V. McKee, M.A.
I iaiow ProUem, A. Joseph Y. McKee, MJL.

Tee nwaund Booki and Pamphlete. Ber. B. L.
Conway, O.S.P.

Kuuien and Bellgion. Rot. T. J. Brennan, 8.T.L.

ETHICS

embolic Loyalty. By Cardinal Oibbona.
filfceilfliiw and Peace. Rev. Joseph Keating, 8.J.
BUei of Labor, The. Father Cathbert. O.S.F.O.
ItUcal Basts of Wages, The. Father Ouihbert, O.8.F.O.
!!■ of Indifference and the Faculty of Moral Indlgna-

tlsn, The. Bev. William J. Kerby, Ph.D.
Tbtae of Bicotry, The. Rev. R. J. Keefe, LL.D.

HAGIOGRAPHY

THE BI.ESSED MOTHER
Otvptlon to Mary Bight and Useful. By a Pauliat

Father.
Hixy, the Mother of God. V. Rot. Oanon P. A.

Skeehan.
Hixy, Tower of iTory and Olory of XsraeL V. Rey.

P. A. Sheohan.

THE 8AIHT8
It Ehsabeth of Hungary, Patroness of the Poor.

Thomas B. Reilly.
It Frsnds Xavier — "A Buccaneer of Christ."

Charles Phillips.
It Gabriel, Of Our Lady of Sorrows. Rev. R. Lum-

aer, C.P.
It JsroBte, His Fifteenth Centenary. V. Rev. Thomas

F. Borke, C.S.P.
It John Caplstran— *«A Soldler-Salnt of Italy."

Thomas B. Reilly.
it Joseph, Model of FldeUty. By a Paullst Father.
it Xatherlne of Alexandria— "A Saint for Soldiers."

Charles Phillips.
it Xsigaret-Mary— "The

Wheatoa.
it Patrick, the Apostle of Ireland. V. Rev. Canon A.

Rno.
It Faal — "The Apostle of Beeonstructlon." V. Rev.

Thomas F. Burke. C.S.P.
it Paul, the Apostle of the World. Rev. John Cava-

aanjh, C.8.C.
it Paal of the Cross, the Saint of the Orucifled. By a

Passionist Father.
it Yiocent de Paul — "AposUe of Organised Charity."

Henry Somerville.
MetheiB of the Saints, The. F. Drouet, CM.
Tvanty-two Martyrs of Uganda, The. Rt. Rev. H.

Strejeher. W.F.

LITERATURE

AU4iag Power of Dante, The. Edmund O. Gardner.

ABMlcan Spirit, The. George N. Shuster.

Cspe Point Crew, The. Jacques Busbee.

Cslhelle Founders of the HaUonal Capital, The.' Mar-

nret B. Downing.
CiiheUc View In Modem Fiction, The. May Bateman.
Cards ef Vature. Christian Reid.
Fkir Ph^ In Ireland. John Barnes.
<Herfe Bernard Shaw. Daniel A. Lord, 8.J.
Irish Be Man*s Land. The. P. O. Smyth,
life sad Literature — ^The Need of a Catholic Press.

Be?. John J. Burke, C.S.P.

Pearl of Paray." L.

Martyrs According to Bernard Shaw. D. A. Lord, 8.J
Noel: A Christmas Story. Christian Reid.
"To Prepare the Way." Julia C. Dox.

PHILOSOPHY

Catholic Church and Christian Unity, The. Arthur

F. J. Remy.
Incarnation and the World Crisis,. The. V. Re?.
Edward A. Pace, Ph.D.

■" "■ ' " ■ - Ph.D

Wobten.

Philosophy and Belief. V. Rev. Edward A. Pace,
Propaganda of Paganism, The. Dudley G. Wool

SCIENCE

Astronomy and Mother Church. Edith R. Wilson, M.A.
Centenary of Scientiflc Thought, A. Sir Bertram C.

A. WJndle. LL.D.
Darwin and "Darwinism." Sir Bertram C. A.

Windle, LL.D.
fivolution — Do We Come From Adam Or An Ape?

Rev. R. Lummer, C.P.
Is the Catholic Church An Bnemy to Science? Rev.

R. Lummer, C.P.
Man or Ape? Reflections on Evolution. Rev. H. C.

Hensell, Ph.D.
Relativity or Interdependence. Rev. J. T. Blankart.
Saints or Spirits? Agnes Repplier.
Science and Religion Then and Now. James J.

Walsh, M.D., Ph.D.
Spiritism. V. Rev. George M. Searle, C.S.P.
Talks for the Times. V. Rev. George M. Searle, C.S.P.

SOCIOLOGY

American Equality and Justice. Rev. Henry C.

Semple, S.J.
Bolshevism. Rev. R. A. McGowan.
Care of the Dependent Poor, The. James J. Walsh,

M.D., Ph.D.
Case of Socialism vs. the Catholic Church and the

United States, The. Rev. Henry C. Semple, S.J.
Catechism of the Social Question, A. Rev. John A.

Ryan, D.D., and Rev. R. A. McGowan.
Catholic Layman and Social Reform, The. Rev.

Joseph McSorley, C.S.P.
Catholic Social Worker in an Italian District, The.

Daisy H. Moseley.
Catholic Womanhood and the Socialistic State. Helen

Haines.
Catholic Doctrine on the Bight of Self-Gtovemment.

Rev. John A. Ryan, D.D.
Family Limitation. Rev. John A. Ryan, D.D.
Henry George and Private Property. Rev. John A.

Ryan, D.D.
Labor's Ascendancy. Anthony J. Beck.
Minimum Wage Laws (Revised 1919). Rev. John A.

Ryan, D.D.
Problem of Feeble-Mlndedness, The. Edited by Rev.

T. V. Moore, C.S.P. (10 Cents.)
Program of Social Reform by Legislation, A. Rev.

John A. Ryan, D.D.
Religious Ideals in Industrial Relations. William

Cardinal O'Connell.
Rights and Duties of Labor, The. Rt. Rev. Mgr. M.

J. Lavelle.
Socialism or Democracy. Father Cuthbert, O.8.F.C.
Socialist State Doomed to Failure, The. Rev. Joseph

J. Mereto, S.J.
Social Reform on Catholic Lines. Rev. John A. Ryan,

D.D.
Wage Legislation for Women. Rev. Edwin V. O'Hara.
What Is Justice? Rev. H. C. Semple, S.J.
Why the Catholic Church Cannot Accept Socialism.

V. Rev. George M. Searle, C.S.P.

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I The ALTAR of GOD

I A STORY BOOK OF THE MASS FOR CHILDREN

I BY MARY VIRGINIA MERRICK

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THE INQUISITION. Sixth Edition. Translated from the French.

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These seven Conferences of Msgr. d'Hulst, Rector of the University of Paris,

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STUDIES

An Irish Quarteriy Review of Letters, Philosophy and Science |

The Table of Contents of the June, 1922, issne reads as follows :

I. Allegiance and the Crown Alfred O'Rahilly

IL The Baltic States from an Irish Point of View F. McCullagh

III. An Irish Ambassador at the Spanish Court Daniel A, Binchy

IV. General Ludendorff John Ryan

V. Dramatic Ideals of Today Peter McBrien

VI. Poetry — Corruptio Pessimi Optima John S. Phillimore

The Practice of the Presence of God Vera Goodwin

The Piper M. S. Jerome

Dawn: Cathaoir O. Braonain

VII. Unpublished Irish Poems — No. 18 Osborn Bergin

VIII. The Origins of Greece Michael Tierney

IX. Partition in Practice James Winder Good

X. In the Catacombs of Belfast Patrick J. Gannon

XL The American Federation of Labor R. A. McGowan

XIL Chronicle — ^A Catholic Library for Dublin Stephen J. Brown

XIII. Reviews of Books.

studies was found^Hkiq 1912 as an organ of Irish scholarship. Its general character
and worth niay be judged: m

1. From the type of article it publishes. The guiding principle in its management is the
common good of Ireland — moral, intellectual, social and economic. Each article is expected to
forward, directly or indirectly, this object

2. From the names of the distinguished writers who contribute to its pages. These are all
specialists In some department of knowledge; but they write for the general reader rather than
for the specialist

3. From the fact that its circulation, which increases with every issue, has been more than
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Topics of Vital Importance to Employer and Employee

AMERICAN SPIRIT. THE. By Gborqb N. Shustbr.
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CATHOLIC SOCIAL WORKER IN AN ITALIAN DISTRICT, THE. By
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WHOM GOD HATH JOINED. By Rbv. J, Elliot Ross, C.S.P.

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Vol. CXVI.

NOVEMBER, 1922.

No. 692.

WHERE ALL ROADS LEAD.

BY Q. K. CHESTERTON.

I. The Youth of the Church.

riL about the end of the nineteenth century* a
man was expected to give his reasons for joining
the Catholic Church. Today a man is really ex-
pected to give his reasons for not joining it. This
may seem an exaggeration; but I believe it to
stand for a subsconsdous truth in thousands of minds. As
for the fundamental reasons for a man doing it, there are only
two that are really fundamental. One is that he believes it
to be the solid objective truth, which is true whether he likes
it or not; and the other that he seeks liberation from his sins.
If there be any man for whom these are not the main motives,
it is idle to inquire what were his philosophical or historical

EDmn's NOTB. — ^We know that the readers of Thb Cathouc Wokld will rejoice
wltti oa In the fact that we eommence, in thii number, a seriei of articlei by Mr. G. K.
Chesterton, on his recent conversion. For many years, we have considered him as
a near neighbor and a good friend. But now he has become "one of the family."
In the Editorial Comment of last month, we said, among other things, that there
arc those '^who think of the Catholic Church merely as nhe old Church.' But the
miracle of the Church is that she is the oldest and the youngest." It gives us a par-
ticular Joy to have Mr. Chesterton mention this "miracle" as one of the "strongest
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England. On the other side of the ocean they will run in BlaekfHan,

GOPTBIOHT.

!•

1939. Turn Missiovabt Socbty or St.
uf TKB Stavb of Nbw Yobk.

Paul thb Aronui

Digitized by VjOOQIC

146 WHERE ALL ROADS LEAD [Nov.,

or emotional reasons for joining the old religion; for he has
not joined it at all.

But a preliminary word or two may well be said about
the other matter; which may be called the challenge of the
Church. I mean that the world has recently become aware
of that challenge in a curious and almost creepy fashion. I
am literally one of the least, because one of the latest, of a
crowd of converts who have been thinking along the same
lines as I. There has been a happy increase in the number of
Catholics; but tnere has also been, if I may so express it, a
happy increase in the number of non-Catholics; in the sense
of conscious non-Catholics. The world has become conscious
that it is not Catholic. Only lately it would have been about
as likely to brood on the fact that it was not Confucian. And
all the array of reasons for not joining the Church of Rome
marked but the beginning of the ultimate reason for join-
ing it.

At this stage, let it be understood, I am speaking of a re-
action and rejection which was, as mine would once have been,
honestly, if conventionally, convinced. I am not speaking
now of the stage of mere self-deception or sulky excuses;
though such a stage there may be before the end. I am re-
marking that even while we truly think that the reasons are
reasonable, we tacitly assume that the reasons are required.
Far back at the beginning of all our changes, if I may speak
for many much better than myself, there was the idea that we
must have reasons for not joining the Catholic Church. I
never had any reasons for not joining the Greek Church, or
the religion of Mahomet, or the Theosophical Society, or the
Society of Friends. Doubtless, I could have discovered and
defined the reasons, had they been demanded; just as I could
have found the reasons for hot going to live in Lithuania, or
not being a chartered accountant, or not changing my name to
Vortigern Brown, or not doing a thousand other things that it
had never occurred to me to do. But the point is, that I never
felt the presence or pressure of the possibility at all; I heard
no distant and distracting voice calling nie to Lithuania or to
Islam; I had no itch to explain to myself why my name was
not Vortigern, or why my religion was not Theosophy. That
sort of presence and pressure of the Church I believe to be
universal and ubiquitous today; not only among Anglicans,

Digitized by VjOOQIC

1922.] WHERE ALL ROADS LEAD 147

but among Agnostics. I repeat that I do not mean that they
have no real objections; on the contrary, I mean that they
have begun really to object; they have begun to kick and
struggle.

One of the most famous modern masters of fiction
and social philosophy, perhaps the most famous of all, was
once listening to a discussion between a High Church curate
and myself about the Catholic theory of Christianity. About
half-way through it, the great novelist began to dance wildly
about the room with characteristic and hilarious energy, call-
ing out, ""I'm not a Christian! I'm not a Christian I" flapping
about like one escaped as from the net of the fowler. He had
the sense of a huge vague army making an encircling move-
ment, and heading him and herding him in the direction of
Christianity, and ultimately Catholicism. He felt he had cut
his way out of the encirclement, and was not caught yet. With
aU respect for his genius and sincerity, he had the air of one
delightedly doing a bolt, before anybody could say to him:
"Why do we not join the Catholic Church?"

Now, I have noted first this common consciousness of the
challenge of the Church, because I believe it to be connected
with something else. That something else is the strongest of
all the purely intellectual forces that dragged me towards the
truth. It is not merely the survival of the faith, but the sin-
gular nature of its survival. I have called it by a conventional
phrase *'the old religion." But it is not an old religion; it is a
religion that refuses to grow old. At this moment of history,
it is a very young religion; rather especially a religion of
young men. It is much newer than the new religions; its
young men are more fiery, more full of their subject, more
eager to explain and argue than were the young Socialists of
my own youth. It does not merely stand firm like an old
guard; it has recaptured the initiative, and is conducting the
counter-attack. In short, it is what youth always is rightly or
wrongly; it is aggressive. It is this atmosphere of the ag-
gressiveness of Catholicism that has thrown the old intel-
lectuals on the defensive. It is this that has produced the
almost morbid self-consciousness of which I have spoken.
The converts are truly fighting, in those words which recur
like a burden at the opening of the Mass, for a thing which
giveth joy to titieir youth. I cannot understand how this

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148 WHERE ALL ROADS LEAD [Nov.,

unearthly freshness in somethmg so old can possibly be
explained, except on the supposition that it is indeed un-
earthly.

A very distinguished and dignified example of this pagan-
ism at bay is Mr. W. B. Yeats. He is a man I never read or
hear without stimulation; his prose is even better than his
poetry, and his talk is even better than his prose. But exactly
in this sense he is at bay; and indeed especially so; for, of
course, the hunt is up in Ireland in much fuller cry than in
England. And if I wanted an example of the pagan defense
at its best, I could not ask for a clearer statement than the
following passage from his delightful memoirs in the Mercury:
it refers to the more mournful poems of Lionel Johnson and
his other Catholic friends:

I think it (Christianity) bat deepened despair and multi-
plied temptation. . . . Why are these strange souls born
everywhere today, with hearts that Christianity, as shaped
by history, cannot satisfy? Our love letters wear out our
love; no school of painting outlasts its founders, every
stroke of the brush exhausts the impulse; pre-Raphaelitism
had some twenty years; Impressionism, thirty, perhaps.
Why should we believe that religion can never bring round
its antithesis? Is Is true that our air is disturbed, as Mel-
larmi said, 'liy the trembling of the veil of the temple," or
"that our whole age is seeking to bring forth a sacred
book?" Some of us thought that book near towards the
end of last century, but the tide sank again.

Of course, there are many minor criticisms of all this.
The faith only multiplies temptation in the sense that it would
multiply temptation to turn a dog into a man. And it cer-
tainly does not deepen despair, if only for two reasons; first,
that despair to a Catholic is itself a spiritual sin and blas-
phemy; and, second, that the despair of many pagans, often
including Mr. Yeats, could not possibly be deepened. But
what concerns me in these introductory remarks, is his sug-
gestion about the duration of movements. When he gently
asks why Catholic Christianity should last longer than other
movements, we may well answer even more gently: '"Why,
indeed?" He might gain some light on why it should, if he
would begin by inquiring why it does. He seems curiously

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1922.] WHERE ALL ROADS LEAD 149

unconscious that the very contrast he gives is against the case
he urges. If the proper duration of a movement is twenty
years, what sort of a movement is it that lasts nearly two
thousand? If a fashion should last no longer that Impression-
ism, what sort of a fashion is it that lasts about fifty times as
long? Is it just barely conceivable that it is not a fashion?

But it is exactly here that the first vital consideration re-
curs; which is not merely the fact that the thing remains, but
the manner in which it returns. By the poet's reckoning of
the chronology of such things, it is amazing enough that one
such thing has so survived. It is much more amazing that it
should have not survival, but revival, and revival with that
very vivacity for which the poet admits he has looked else-
where, and admits being disappointed when he looked else-
where. If he was expecting new things, surely he ought not to
be indifferent to something that seems unaccountably to be as
good as new. If the tide sank again, what about the other
tide that obviously rose again? The truth is that, like many
such pagan prophets, he expected to get something, but he
certainly never expected to get what he got. He was expecting
a trembling in the veil of the temple; but he never expected
that the veil of the most ancient temple would be rent. He
was expecting the whole age to bring forth a sacred book; but
he certainly never expected it to be a Mass book.

Yet this is really what has happened, not as a fancy or a
point of opinion, but as a fact of practical politics. The na-
tion to which his genius is an ornament has been filled with a
fury of fighting, of murder and of martyrdom. God knows it
has been tragic enough; but it has certainly not been without
that religious exaltation that has so often been the twin of
tragedy. Everyone knows that the revolution has been full
of religion, and of what religion? Nobody has more admira-
tion than I for the imaginative resurrections which Mr. Yeats
himself has effected, by the incantation of Celtic song. But I
doubt if Deirdre was the woman on whom men called in
battle; and it was not, I think, a portrait of Oisin that the
Black-and-Tan turned in shame to the wall.

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THE POETRY OF AUCE METNELL.
BY RAT EDRIDGE.

[|HEN Alice Meynell writes a poem there is a sound
in English letters like the clear ringing of her
own **Chimes*' in a night of clouds and wind:
''A verse of bells takes wing, and flies with the
cloud." It is a brief, infrequent sound, of quite
unmistakable quality, which serves to emphasize the darkness
and to contrast sharply with the voices of the wind. Com-
pared to these eerie libertines, it has the reality and the con-
straint of chimes, telling plainly of time and of the Eternity
that enfolds and ends it.

What is this quality? It might seem easy to determine,
for Mrs. Meynell has not written much; there is a remarkably
even level of excellence throughout her work, and very few
atypical poems. Moreover, as she herself says, she is **b poet
of one mood:"

... In your ears
I change not ever, bearing, for my part
One thought that is the treasure of my years. . . .

Then one should be able to divine that thought and demon-
strate the nature of this quality that makes her work uniqiie.
So it might seem at first sight. But life defies analysis, and
Mrs. Meynell's poems are preeminently living things. Her
thought lives in their structure as the soul lives in the body,
excelling, informing, but dependent, and the crude dissection
of paraphrase leaves but a lifeless platitude.

Her genius was fortunate in its nurture. To that she owes
faith, philosophy, exquisite refinement, and, without doubt,
many characteristics of the spirit which irradiate her art and
are eloquent of the apprenticeship of which she speaks in
"A Father of Women." Rarely has careful and devoted
master been so rewarded by the event, and not the least of
that reward is the filial devotion with which she sings to him:

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1922.] THE POETRY OF AUCE MEYNELL 151

O liberal* constant, dear!
Crush in my nature the ungenerous art
Of the inferior; set me high, and here.

Here garner up thy heart.

Thus well equipped, Mrs. Meynell entered the flood-tide of
Victorian letters, and was soon recognized as a writer of dis-
tinction. Her already trained mind was sharpened by con-
tact with the acknowledged leaders of that day, and it is well
for us to hear her when she speaks of those great names, lest
we listen too readily to a certain, contemporary, mushroom
spirit proffering, with shallow confidence, new lamps for
old.

But for all that, those ^iaboring, vast. Tellurian galleons''
were approaching the uncharted seas. That fleet exhibited, it
is true, superb, individual seamanship, but ultimate harborage
was already deemed doubtful by many, but the sound laws of
navigation were written in the heart of the newcomer. Tenny-
son might *'hope to meet" his Pilot; Alice Meynell carried her
Pilot aboard, and would keep past question the incalculable
tryst. An extraordinary virility characterizes all her work.
But perhaps strength is a less invidious word. One remembers
the poem, "'St. Catherine of Siena," an unanswerable rebuke
to any possible vanity of sex.

Thompson, singing of Mrs. MeyneU in *'Love in Dian*s
Lap," asks:

How to the petty prison could she shrink
Of femineity?

But this was a qualified utterance and exonerated by the
sequel:

Nay, but I think
In a dear courtesy her spirit would
Woman assume for grace to womanhood.

Looking at Sargent's portrait of this wife and mother of
a family, with her poetry in our mind, we read in those sad
features the burden and the suffering of life borne with a
high courage.

Her philosophy is age-old and sure; and it is in the exact

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152 THE POETRY OF AUCE MEYNELL [Nov.,

contemplation of truth in its intellectual, rather than in its
emotional, aspect that she finds her happiest, characteristic
inspiration. There is a thought ever recurring in this poetry.
It appears constantly in the earlier poems, and it has found
expression in the latest^ We have Quality beleaguered by
Numbers and Succession. Essence at the mercy of accident
In a word, we have the soul of man borne down by Time and
Change, and at shift to declare its high lineage in the teeth of
these vandal conquerors.

Her thought, in varying context, so often gravitates to
these considerations, that one may be allowed to guess at some
secret of the spirit peculiarly characteristic of Mrs. Meynell.
One imagines her on guard in some innermost citadel against
the molestations of Time, which, for all their daring intimacy,
shall not touch her soul.

'^Builders of Ruins** sketches the completeness of Time's
conquest over material achievements:

We build with strength the deep tower wall
That shall be shattered thus and thus.

And where they wrought, these lives of ours,

So many worded, many souled,
A North- West wind will take the towers,

And dark with color, sunny and cold.
Will range alone among the flowers.

And here or there, at our desire.

The little clamorous owl shall sit
Through her still time; and we aspire

To make a law (and know not it)
Unto the life of a wild briar.

Mrs. MeyneU accepts this inevitable metamorphosis of the ma-
terial with folded hands and without bitterness. She will even
regard as a benediction such quiet fruition, for the victor
brings in his train many things as beautiful as those he has
deposed.

Solace our labors, O our seers
The seasons, and our bards the days;

1 **niiM't ItoTtrfftU," Loudon Mercury, D«!aiib«r, 1921.

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1922] THE POETRY OF AUCE MEYNELL 153

And make our pause and silence brim
With the shrill children's play, and sweets

Of those pathetic flowers and dim
Of those eternal flowers my Keats»

Dying, felt growing over him!

Time's ravages of our towers may leave Mrs. Meynell un-
moved; but when he lays his hand upon the temple of our
flesh, he touches the outposts of the kingdom she so jealously
guards, and there is an answering stir of power and a counter-
blow that stays the full conquest so long as the singer lives.
Memory and Love shall preserve Youth and Beauty from
Time's estrangements:

Hide, then, within my heart, oh, hide
All thou art loth should go from thee.
Be kinder to thyself and me.

My cupful from this river's tide

Shall never reach the long sad sea.

But this inexorable assailant presses his war, and the
singer contemplates her own penultimate defeat. There can
be few sadder poems in our language than ^The Letter of a
Gu*l to Her Own Old Age:'*

Only one youth, and the bright life was shrouded.
Only one morning, and the day was clouded.
And one old age with all regrets is crowded.

From out that innermost citadel comes a sound of tears.

Mrs. Meynell allows no mention of a larger hope than this
life holds, to solace us here. There is a hesitation to credit
age with the comforting philosophy of youth. This **Letter'' is
a tender reaching out of Youth and Joy to Age and Sorrow,
and to speak to Age in terms of the hope of untried Youth
might seem, too, like presumption :

1 have not writ this- letter of divining
To make a glory of thy silent pining,
A triumph of thy mute and strange declining.

The declining is still piteous whatever ultimate glo^
await the fainting traveler.

Thus far. Time has but touched the heart. In ''San Lor-

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154 THE POETRY OF ALICE MEYNELL [Nov.,

enzo's Mother/' he has pierced it, and out of dereliction there
comes the sure and quiet note of the victory that overcometh
the world:

There is One alone Who cannot change;
Dreams are we, shadows, visions strange;

And all I give is given to One.

I might mistake my dearest son.
But never the Son Who cannot change.

Here is the victory hardly won, and at long last. Many de-
feats have gone to the making of it, and the heart is old that
speaks thus. It is the best that most of us can do: to learn to
live when we have all but done with living. But in the son-
net, *The Young Neophyte,*' an unearthly wisdom crowns our
youth, and the triumph is all anticipatory rather than all but
retrospective. This sonnet might well be read in conjunction
with "The Letter" and the two poems contrasted. In some
respects, they are so alike. In both of them, youth looks for-
ward to the day of the faded brow and the feeble knee. In
both of them, there is emphasized the idea of abiding identity
after much change. Yet the respective notes of the two poems
are utterly dissimilar. In the one, there are tears throughout.
In the other, a most significant smile. In the one. Youth
entreats Age to ponder upon the past. In the other. Youth,
with steadfast eyes, gazes beyond the future, ignoring the
tapers and trappings of the death chamber itself, and sees that
"Son Who cannot change" and Who is the Death of Death and
the Ruin of Hell:

"O mors, era mors tua; morsus tuus ero, inferneT

Mrs. Meynell often shows us her deepest thought in flashes.
In *The Neophyte" this tell-tale thought is but a fleeting paren-
thesis. But how pregnant and how invaluable I

O rash! (I smile) to pledge my hidden wheat.

Without that parenthesis, the note of faith would be absent
throughout, and the poem, although still beautiful, would
have kept wistfully upon the plane of the natural. That little
parenthetic touch is the slight movement of strong wings.

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1«22.] THE POETRY OF AUCE MEYNELL 155

lifting ttie frail creature into the realm of the supernatural
and on to the sure plane of grace.

The transfiguring thought is not always so effortlessly
effective, but it always has a quality of suddeness and of the
unusual; it cannot be foretold; it comes from a depth deeper
than is anticipated. It is not just depth, esoteric, desolate,
the achievement of a gifted modern. Where Mrs. Meynell
leads, there is nothing formless nor vague. There is clear-cut
outline, detail, amplitude, a prepared, familiar region where
the singer has dwelt. That exquisite poem, *'A Thrush Before
Dawn,*' is a notable example of this phenomenon. Most poets
would have been content with the first four stanzas, telling of
the pictures conjured up by the singing of:

That wonderful one, alone, at peace.

Indeed, how could they not be content? What beauty there
is in all of them, and, perhaps, especially in the third:

And first first-loves, a multitude.
The exaltation of their pain;
Ancestral childhood long renewed;
And midnights of invisible rain;

And gardens, gardens, night and day,
Gardens and childhood all the way.

Not so Mrs. Meynell. For her there is much more than this :

All natural things! But more — Whence came

This yet remoter mystery?
How do these starry notes proclaim
A graver still divinity?

This hope, this sanctity of fear?
O innocent throatl O human earl

It is this more that makes Mrs. Meynell a true seer. She is of
the same high company as that poor, great poet whom she so
befriended — ^Francis Thompson. But how different in method!
The energy of Thompson's spirit in "dim escalade'' of "the deific
peaks** wills to escape from and transcend the boundaries of
the dimensions. Alice Meynell's thought is a quieter and
sum guide to the same remote regions* But for her there is

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156 THE POETRY OF ALICE MEYNELL [Nov,,

no ecstatic straining to escape from her surroundings; the
eagle does not *'soar to find the air/* This created world and
its laws are so eloquent of God that to name Him even seems a
redundancy. These are His thoughts. The **remoter mystery,**
evoked by the linking up of the innocent throat and the human
ear, was His device from the beginning. In one line, one
phrase, one word, unruflBed and serene, she reaches:

. . . the open heavenward plot, with dew.
Ultimate poetry, enclosed, enskyed —

Her religion and its philosophy breathe through all her poetry;
they are as unobtrusive as respiration and as essential. Of
the poems dealing with directly religious subjects, it may be
said that each is a complete meditation having (which is es-
sential in a meditation) a quality of freshness and of the un-
usual, enabling the mind to escape from the incubus of famil-
iarity and to re-discover truth.

A recent poem, "'Christmas Night,** is an instance of this
freshness :

We do not find Him on the diflScult earth.
In surging human kind.
In wayside death or accidental birth.
Or in the "march of mind."

Nature, her nests, her prey, the fed, the caught.
Hide Him so well, so well.
His steadfast secret there seems to our thought
Life's saddest miracle.

He's but conjectured in man's happiness,
Suspected in man's tears.
Or lurks beyond the long, discouraged guess.
Grown fainter through the years.

But absent, absent now? Ah» what is this,
Near as in child-birth bed.
Laid on our sorrowful hearts, close to a kiss?
A homeless, childish head.

A poem such as that has to be read and pondered. The emo-
tion it evokes depends upon the full development of its

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1922.] THE POETRY OF AUCE MEYNELL 157

thought. It is slow, but it is cumulative, and in the end it is
overwhelming. The fourth verse is found to have the sudden-
ness of the Incarnation and the intimacy of Bethlehem.

The problem of pain is the rock on which many poets
have made shipwreck. Not, perhaps, poetic shipwreck. Wit-
ness poor Henley standing in the breach against the Infinite:

Out of the night that covers me.
Black as the pit from pole to pole,
I thank whatever gods there be.
For my unconquerable soul.

Beneath the bludgeonings of chance
My head is bloody, but unbowed.

That may be poetry. It i$ poetry, indeed. It is also hysteria
and a refusal to recognize spiritual facts.

Francis Thompson epitomizes the test of a really great
poet in **The Bfistress of Vision:**

When thy song is shield and mirror

To the fair, snake-curlM Pain,

Where thou dar*st affront her terror

That on her thou may*st attain

Persian conquest; seek no more,

O seek no more !

Pass the gates of Luthany, tread the region, Elenore.

How Mrs. Meynell passes this test the poem, entitled ''Messina,
1908,** will show:

Lord, Thou hast crushed Thy tender ones, o'erthrown
Thy strong, Thy fair; Thy man Thou hast unmanned.

Thy elaborate works unwrought. Thy deeds undone.
Thy lovely, sentient, human plan unplanned;

Destroyer, we have cowered beneath Thine own
Immediate, unintelligible hand.

Lord, Thou hast hastened to retrieve, to heal.
To feed, to bind, to clothe, to quench the brand,

To prop the ruin, to bless and to anneal;
Hast sped Thy ships by sea. Thy trains by land.

Shed pity and tears; our shattered fingers feel
Thy mediate and intelligible hand.

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158 THE POETRY OF ALICE MEYNELL [Nov.,

And the resignation that finds utterance in t}^at beautiful poem,
*To Any Poet,'* is a last and final tribute to the Divine Will:

Thou shalt intimately lie

In the roots of flowers that thrust

Upwards from thee to the sky,

With no more distrust.
When they blossom from thy dust.

Nought will fear thee, humbled creature.
There shall lie thy mortal burden
Pressed into the heart of Nature,

Songless in a garden,
With a long embrace of pardon.

Then the truth all creatures tell,
And His will Whom thou entreatest.
Shall absorb thee; there shall dwell

Silence, the completest
Of thy poems, last, and sweetest.

When we come to consider the form of Mrs. Meynell's poetry,
what strikes us most is that such concentration of thought
should find entirely adequate expression in comparatively
simple forms. I do not for a moment mean to suggest that the
framing of the verses could have been a simple matter. Very
much the reverse! But, like all great works of art, the final
effect is one of completeness and simplicity.

Mrs. Meynell does not base her claim for a hearing on her
much speaking. She contents herself with a minimum of
words; but they are the right words — the only words possible.
Her unerring choice of words is seen most clearly in the cate-
gories which are to be found in many of the poems. In
"Christ in the Universe," for example :

Of His earth-visiting feet
None knows the secret, cherished, perilous.
The terrible, shamefast, frightened, whispered, sweet.
Heart-shattering secret of His way with us.

Examine each one of that sequence of attributes, and you will
find that you have traveled far in the realm of the spirit

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1922.] THE POETRY OF ALICE MEYNELL 159

before you reach the verse's close. That each one of those
words should have been chosen for its inevitable rightness»
and that there should be at the same time strict obedience to
the laws of prosody seems almost a miracle. One feels that
Mrs. Meynell would unhesitatingly sacrifice a poem, however
perfectly it represented her thought in substance, if it deviated
in any way from the rules in its expression.

There you have one example of what was meant by the
description, "A Saint of Intellect.** To have deep and im-
perative thought almost compelling utterance, and yet to
stand rigidly on the order of its expression, or not express it at
all, is an exercise in mortification on the intellectual plane,
comparable in its degree to the austerity and detachment of a
higher sanctity:

Fiat Justitia ruat ccelumt

Indeed, may it not be said without exaggeration that there
is a connection between these two austerities? The virtues
implied in each case are patience and fidelity. Minds cast in
Mrs. Meynell's mold and trained in the school that nurtured
her, are apt to have few flaws, they are all of one piece:

Crush in my nature the ungenerous art
Of the inferior; set me high —

These virtues, practised in their degree upon the intellectual
plane, are not likely to be unrepresented in the spheres more
generally associated with sanctity. Like her own Shep-
herdess:

She holds her little thoughts in sight.

Though gay they run and leap.
She is so circumspect and right;

She has her soul to keep.
She walks — ^the lady of my delight—

A shepherdess of sheep.*

But the outraged Spirit of Quantity still pursues his elusive
prey, who will escape him to the end. Does one claim a place
for Mrs. Meynell amongst the greatest poets? This is g ques^

>Tlie itallcji are my own,

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160 THE POETRY OF AUCE MEYNELL [Nov..

tioD which is sure to be asked. It is, perhaps, natural that it
should be asked. **You have made great assertiohs,** says the
World. **Your appreciation has been tantamount to saying
that there is perfection of substance and perfection of form.
Very well, then! Have the courage of your convictions and
make the inevitable comparisons. With Shakespeare! With
Milton !••

That is the world all over! It is not content that one star
should differ from another star in glory. It is more interested
in magnitude and its categories. Bludgeon in hand, it de-
mands a crucial numerical test.

The answer is both ''yes'* and ''no.** If the test of the great-
est poetry lies in the extent to which it appeals to the heart
and mind, then emphatically Mrs. Meynell may take her place
amongst the greatest. But if there must be universality of
appeal, as our Numerical Inquisitor would have it, then the
answer must be in the negative. Intellectual appeal is never
universal. A poet who stresses thought and curbs emotion
can never be popular.

There is a certain saying of Pope Pius X. which would
serve as a superscription to all Mrs. Meynell's work. Speak-
ing to the students of the Scotch College in Rome, this vener-
able and saintly Pontiff said: ''Obey your collegiate rules; for
in rules there is order — in order there is peace — ^and in peace
there is God.'*

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IRELAND~1*22.

BY SHANE LESLIE.

Betwixt the hills of grief and death.
She moves upon her thornclad road;

For others peace and wealth, God saith.
For her the rod, the Cross, the load.

''Oh, Holy Mother, bloody dew

Drips down your cheeks for us who sinned.
Hear you not Mary calling you.

And Heaven's anguish in the wind?*'

Dark women touch your robe of gold

And kiss the silver dust away;
They keened by Calvary Hill of old,

They watched through Crucifixion Day.

''Oh, black-robed women, widowed ones !

Who sit at every river ford;
You wring the shrouds of brothers, sons,

You washed the Body of the Lord!"

The ghosts of all the starved and slain
Rise from their graves about her head;

Her martyrs, prophets in their pain.
The phantoms of her lovers dead.

"Oh, Ireland, thou art set with few
To bear world's woe like Sorrow's star;

Yet faintly Heaven weeps for you
And Mary cries unseen afar!"

ytUsf Qcn. tl

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THE FREEDOM OF THE ENGLISH PEOPLE.

BY PATRICK J. WARD.

[|MONG the masses of the people of all countries
there exists a common sympathy, more marked
with the passage of time and the progress of
civilization, which has reached the first period
of maturity as the result of the recent world
conflict Everywhere the "people** have had a continuous
struggle with the forces of ascendancy and reaction — a never-
ending fight to progress. It is an instinct in mankind, from the
savage in the wilds of Africa or the aborigine of Australia to the
most cultured and enlightened aifiongst civilized races, to
struggle ever upward and onward according to their respective
enlightenment. All have the same God, the same goal, and
the same destiny.

At present, when Ireland is taking her place on an ac-
knowledged plane as a nation, it is most interesting to make a
study of the comparative freedom of the Irish and English
peoples now, and at various stages of their history. One is
apt to forget that the English people have had their great
fight for the right to live, and to be governed according to
their own ideals and that, in many respects, the Irish people
have been more successful in that fight than the English.
It does not matter if they have been deluded into the belief
that they are a thoroughly free people. That only makes their
awakening more bitter, and the task to free themselves more
formidable. False friends are more dangerous than open
enemies.

This strikes a chord of sympathy between the Irish and
English democracies. The Irish have their faults, but one of
their most redeeming characteristics is their willingness to
forget, in a moment, the injuries of the past and to hold out the
hand of sympathy and help to those less fortunate. Political
spite is not an Irish weakness. Patriotism, based on the rotten
foundations of racial hatred, is a sham and is utterly opposed
to the fundamental principles of freedom and justice. True
patriotism is built on good will and good fellowship, and if

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1922.] FREEDOM OF THE ENGUSH PEOPLE 163

the first sips from the cup of liberty are to make a people
drunken with t}ie lust for revenge, they are not fit for freedom,
but slavery.

To return to the consideration of the past and present
state ef English democracy — the truth is they are not as free
as they have been led to believe. They were taught to glory
in Magna Charta, and in looking back to the thirteenth century
their eyes became so strained that, for a period, they were
incapable of seeing the awful maze of tyranny about them.
Overshadowing their pride in free and representative institu-
tions, has hovered the grim ghoul of reaction and tyranny.

The history of the English people may be broadly divided
into three periods. In the first period, up to the thirteenth
century, the monarchy was well-nigh absolute, and the people
were, in fact, slaves. Up to the reign of Charles I., Parliament
had about as much say in the government as the German
Reichstag or the Russian Duma before the war. Then came
a period of government by the king and his barons, when the
condition of the people was unimproved, and, third, there was
a gradual transfer of the government to the hands of the
barons themselves and, later, to the merchant classes and
landed gentry. This last period reaches to our own time,
when the people are still looked upon as an incumbrance,
dangerous at times, for whom it is necessary to pass occa-
sional laws, either of conciliation or coercion.

The vital consideration in judging the freedom of a peo-
ple — the hallmark of a free constitution — ^is the voice of the
people in all matters closely affecting their weal and interests,
and the most vital consideration affecting those interests is
their contribution to and control of the national purse and
benefits accruing to them therefrom. It is the first axiom of a
free constitution that ''taxation without representation is
tyranny,** and, taking this^as a guide, the standard of govern-
ment of the English people may be judged.

The first manifestation of revolt in England against an
unconstitutional tyrant was that of the ''people'* against King
John. The "people** here, however, were only those who then
counted — the barons and clergy. The outcome of this revolt
was Magna Charta, which laid down what were in those days
two great principles of political freedom, namely, that no levy
should be made on the people without consent of the common

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164 FREEDOM OF THE ENGUSH PEOPLE [Nov.,

council, and that no one should be punished or imprisoned
without fair trial. These were not by any means new prin-
ciples, but it was the first time in England that any body of the
people, even an utterly unrepresentative and privileged body,
sought to enforce it on its rulers. In spite of this advance, the
people gained practically no relief, as is evidenced by frequent
outbreaks of rebellion against low wages, unfair conditions,
and heavy taxes on the necessaries of life.

In those days, England was an entirely agricultural coun-
try, consequently, as far as the great mass of the people was
concerned, the land question was the vital one. Other mat-
ters, however, engaged the attention of the King and his nobles
— the fight for power. What consideration might be expected
for the mere people under such conditions?

How did the land question stand? The tillers of the soil
were little better than slaves or serfs, bought and sold with the
land. At the outset, it is well to remember that the English
are a feudal race, unlike the Irish, whose polity was the clan
system. Two classes in serfdom had arisen equivalent to
the farmer and his laborer. The farmer's conditions were
utterly bad, and his laborer^s worse. Couple this with starva-
tion and plague, and one will hardly wonder at the frequent
outbursts of lawlessness and violence. In 1381, John Bell, the
''Mad Priest of Kent,*' roused the people from their miserable
lethargy, sounded the death knell of feudalism in England,
and boldly proclaimed the ''rights of man." Wat Tyler led
the peasants into revolt, but the rebellion was crushed,
like many since, by false promises — never intended to be
fulfilled.

Turning from the people to those carrying on the govern-
ment of the country, the first mention in English history of a
"parliament" is when the King met his barons in the Mad
Parliament of 1258. (In the light«of more modern customs,
perhaps, it does not seem to have been so mad after all.) It
was not until 1265, however, that an assembly approaching a
modem parliament was set up. This was Simon de Mont-
fort's parliament — a nominated assembly it is true, but a great
step in the right direction, inasmuch as the principle of repre-
sentative government was here first put into operation. Ed-
ward I. developed this principle further in his ''Model Parlia-
ment" of King, Lords and Commons in 1295. From this, until

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1922.] FREEDOM OF THE ENGLISH PEOPLE 165

1628, the date of the Petition of Right, a continual struggle
was going on between King and Parliament. The names of
Pym, Hampden, Hollis, and Vane will ever be associated with
the terrific battle against monarchical despotism. The Habeas
Corpus Act was about the first legislation that pierced the
cordon of privilege and reached the common man. Then
came the Bill of Rights, in 1689, embodying and expanding the
principles of Magna Charta and the Petition of Right.

It is rather ironical, not to say tragic, that all through
this development of the liberty of the subject, the subject in
the person of the workingman counted nothing, and benefited
nothing. All movements towards economic freedom failed
signally in this respect.

In 1695, a great, silent, but far-reaching revolution took
place in the abolition of the censorship of the press. In these
days, when the columns of the press are open to the most
insignificant contributor, one can hardly realize what a rigor-
ous censorship meant — to wit, a political control, such as
existed in Russia before revolution and in Great Britain down
to the end of the seventeenth century. This freedom, as one
would expect, conduced to the spread of education to a limited
extent. Other great changes were taking place. The agrarian
pursuits of the people were gradually giving way before in-
dustrial developments: the introduction of machinery and
manufacturing processes. The whole nature and condition of
the people was in transformation, but the same results accrued
to the masses — ^poverty and over-taxation, while the grand old
fight went on in high places as to who was to have the privilege
of imposing the taxes upon them.

Prom about the middle of the eighteenth century to the
early part of the nineteenth, some five million acres of com-
mon or enclosed land were transferred from the conmiunities
to private owners by Acts of Parliament. This wholesale rob-
bery was done under the cloak of agricultural ^'improvement,*'
the ^^improvement'' being measured in the increased incomes
of the landowners and land-grabbers, while the peasantry were
reduced to abject poverty and starvation. It is doubtful if
the down-trodden peasantry of Ireland suffered more. The
same fight was going on in both England and Ireland: the
fight of man for the right to till and gain a sustenance from
the soil which the Almighty had placed at his disposal. The

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166 FREEDOM OF THE ENGUSH PEOPLE [Nov.,

overwhelming forces of greed and avarice were arrayed
against him. As a result of his being driven from the land,
out of which he could no longer gain a subsistence, the peasant
sought the towns, only to place his neck under the heel of
industrial mammon. Denied the right of combination and
self-preservation under law, the working people lay at the
mercy of landlord and manufacturer. Misery and desolation
found an outlet in riot and disorder, the smashing of ma-
chinery and the burning of the farmers* haystacks and build-
ings. By this time, the Government realized that the best
method of dealiag with widespread outbreaks of this nature,
was to concentrate public attention on alluring legislation,
and this was done by proposals for parliamentary reform.

At that period the electorate was in such a rotten con-
dition that while places like Manchester, Birmingham, and
Leeds were without franchise, ^^representatives,*' or rather
nominees of the landlord and capitalist, occupied seats repre-
senting fields, clumps of trees, and derelict houses. To rem-
edy this, the Reform Bill of 1831 was introduced. This has a
special interest, because it is in connection with this reform
that that time-honored assembly — the House of Lords — bared
its teeth against democratic reform. The Bill was rejected
once by the House of Commons and twice by the House of
Lords in 1831. In 1832, it was again introduced and passed
by the Commons, but this time the Lords passed it on the
threat of the Government to urge the creation of a large num-
ber of Whig peers. Even in this Bill the great mass of the
people of the country, who were led to believe that they were
to benefit directly by it, were totally excluded.

About this time, after the Act of 1832 had failed to redress
their grievances, a movement arose very similar in many
respects to agitation then going on in Ireland, namely, the
Chartist movement. The failure of trade unionism, after its
first outburst of violent activity, reduced the working classes
to despair. Agitation arose, and demand for redress was em-
bodied in the People's Charter, a second edition of Magna
Charta, but much more practical. It is worth noting that in
this movement, as in the Irish national struggle, two sections
were operating— one, for constitutional reform, believing that
remedial measures could be carried in the ordinary constitu-
tional way, and a physical force party, convinced (and with

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1922.] FREEDOM OF THE ENGUSH PEOPLE 167

great reason) that the working classes had few if any friends
against the legislators of St. Stephen's. As often happens in
such a fight, the physical force party soon hammered their
brains out against a stone wall, leaving behind a dead,
dying, and exhausted mass, prey once more to landlord
and capitalist.

Such was the trend of political development of the Eng-
lish people from the earliest times down to what may be called
the dawn of contemporary history. Little more than slaves,
crushed by ascendancy, despite measures establishing great
principles of liberty, the people had no part in their fruits.
Ascendancy and the House of Lords are practically synony-
mous terms, and from the record of the Lords down to the
present time, or rather to the rise of the Liberal Party in
1906, one can form an estimate of the extent of freedom the
English people have enjoyed.

From the date of the Reform Act down to the present d^y,
there is hardly a single measure tending towards the amel-
ioration of the people which has not been strenuously opposed,
in most cases successfully, by the Lords. Any measure which
proposed to give the English people, in the slightest degree,
control of their own destinies was to the Lords anathema, and
was either completely and efiTectually wrecked, or rendered
absolutely useless as a measure of salvation to those for whom
it was framed. In modern times, spasmodic efiTorts of liberal
and progressive thought have made themselves felt, but to as-
cendancy the faintest breath of liberalism was, and is, a
symptom of disease to be eradicated as soon as possible. In
spite of ascendancy, however, several measures of reform
were made law. The two most important were Disraeli*s
Reform Bill of 1867, the principal provisions of which were
to extend the franchise to every rate-paying householder in
towns, a reduction of the county franchise to a twelve pound
valuation, and the creation of the 'iodger*' vote. The Re-
form Act of 1884 extended the franchise to the agricultural
laborer.

This gradual extension of the franchise and the cumulative
effects of reform could have but one result: to waken the
people from their lethargy, lift them up from their miserable
position, and make them feel that, after all, they were in-
tended to flU some part in the destinies of their country. Thus

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168 FREEDOM OF THE ENGLISH PEOPLE [Nov..

the nineteenth century may be considered the period of the
awakening of the English democracy, and only then did the
people of England begin to feel the chains of serfdom and
feudalism slacken.

It would take a volume to go into all the progressive
measures which have been ruthlessly mutilated and rejected
by the Lords. We but mention a few between the years
1869-1874, 1880-1885, and 1892-1895, when a non-reactionary
government was in the saddle. These were: The University
Tests Bill, Life Peerage Bill, Ballot Bill, Compensation for Dis-
turbance (Ireland), Land (Ireland), Arrears (Ireland), Fran-
chise, Employers* Liability, Parish Councils, Evicted Tenants,
Local Government, Education, and Plural Voting Bills. Com-
ing down to the period when the last desperate struggle at
close quarters, between Liberal and Reactionary took place,
beginning in 1906, when the first democratic government in
England came into power, the following Bills were mutilated or
rejected: Education, Plural Voting, Town Tenants, A Bill for
the Provision of Meals for Poor Children in Schools, Evicted
Tenants (Ireland), Scotch Small Landowners, Licensing Bills,
and many others.

Now we come to the year which marks the turn of the
tide, the year 1909, and the incident, the rejection of Lloyd
George*s revolutionary Budget, a rejection which was a gross
violation of the principles of Magna Charta, the Petition of
Right, and Bill of Rights. The champions of democracy, with
unerring judgment, laid their cause before the people, crushed
for centuries under the heel of despotism and oppression.
The people, gulled by false promises and alluring and decep-
tive legislation, suddenly found themselves in the position of
judge, to pronounce the sentence which would sweep away for
ever the evil power of the House of Lords. The Veto Act has
put a curb upon ruthless interference with the causes of the
people. Under this Act, the people settied their right of con-
trol over taxation as laid down in the aforesaid Charters,
the House of Commons to have the power to pass over the
head of the Lords, a BiU twice presented by the Commons and
twice rejected by the Upper Chamber, and returned for a third
time to the Commons substantially as it left the latter.

Now, turn to Ireland, and contemplate her position all
these centuries. What part has she played in the great battie

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1922,] FREEDOM OF THE ENGUSH PEOPLE 16S

of democratic progress? It is no exaggeration to say that the
battle of English democratic liberty has been fought and won,
literally, on the soil of Ireland, for the break in the *^line*' of
Irish landlordism was a serious breach in the outer defences
of ascendancy in England. Just as the destinies of the great
nations of the world were molded on the fields of Belgium;
just as Belgium bore the heat and the brunt of the battle and
formed a turning point in the gigantic struggle, so it is Ire-
land's heroic struggle that today has placed in the hands of the
English people the key to their own emancipation. Ireland
has swept away for good the power for evil of the landlord,
and* in doing so, placed the English farmer and artisan in a
position to meet, engage, and overcome the army of Privilege
and Capital.

And what return has Ireland asked for all this? She
sought no favor, but claimed justice and right. She claims
her fair share in the fruits of emancipation. The English
democra<7, now that the veil of racial distrust and misunder-
standing has been torn away, has recognized that claim. And
what does the future hold in store for the democracies of the
two countries? Out on the battlefields of France and Bel-
gium, Irish Catholic and Irish Protestant, without class dis-
tinction, were intrenched side by side with Englishmen oi all
creeds and classes, leavened with the flower of American
democracy. Out of the cleansing fires of mutual suffering
will arise true national unity, good fellowship, and an Empire
of free self-governing and independent citizens, ruled accord-
ing to their own aspirations and ideals.

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MR B^^^

GOD'S LOVER FORSAKES THE WORLD.

BY CARYL COLEMAN.

piB fourteenth century in England was an age of
disintegration and unrest, a period when the
authority of both Church and State was ques-
tioned — a questioning which brought into being
the insurrections and riots that marked its closing
years, and from which were bom the predisposing causes that
ultimately led to the great apostasy of the fifteenth and six-
teenth centuries. It was a period of oppressive laws and
ruinous taxation, of abuse of patronage and dispensation, of
augmented traflSc in clerical temporalities and greater toler-
ation of pluralism; there was great poverty and suffering
among the lower classes, and equally great luxury and ex-
travagance among people of rank and wealth.

The entire population seems to have been possessed with
a restlessness that continuously clamored for greater justice.
This disquietude was kept alive and intensified by the luke-
warmness and negligence of many of the parochial clergy. To
make matters worse, England was ravaged, in 1347, by the Black
Death — a terrible pestilence which swept a considerable pro-
portion of the inhabitants, especially the agrarian population,
from off the land. This increased the moral laxity, leaving
the entire country in so a ruinous state there was hardly a
walk of life that did not need to be built anew.

Nevertheless, the century was also a period of deep reli-
gious thought, of vigorous awakening to greater spiritual ac-
tivity. A more urgent thirst for Christian perfection possessed
many souls, who accepted the penitential life as the way
thereto. A number of men and women, impelled both by the
calamitous condition of society and by the desire for God,
drew themselves in true humility from the world, and became
anchorets and anchoresses.

Many of these students of their own souls, who made
prayer and mortification the foundation stones of their lives.

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1922.] GOD'S LOVER FORSAKES THE WORLD 171

and their will God's will, reached great perfection. Cer-
tain writings of these fourteenth century English mystics
have survived the ravages of time and neglect, and escaped the
ruthlessness and vandalism of the sixteenth century, only,
however, to be lost to sight for years, if not forgotten. An ex*
ception must be made of Walter Hilton's Scale of Perfection
(A. D. 1395). This profound work, one of the first books
printed in England from movable type, luckily passed through
a number of editions before the advent of Elizabeth's drastic
laws against publishing, circulating, or even possessing, a
Catholic book. It was the only printed guide to the mystical
life available to English-speaking Catholics, until the publica-
tion, in the seventeenth century, o^ the venerable Augustine
Baker's Sancta Sophia.

Within the last few years, certain scholars and anti-
quarians have unearthed other writings of the mystics of the
fourteenth century, and have published them, not for their
religious value, but because of their importance in the
development of the English language and literature. Cath-
olics, however, will find in these publications, matters of
greater moment than their material help in philological and
literary research, for here we have marvelous expositions
of the art in which God is all in all, and everything else is
to be estimated only in relation to God — a logical answer to
a natural need of the soul: the constant craving of the human
heart for self-escape into something higher. St. Augustine's
familiar prayer, **0 God, Thou has made us for Thyself and
our heart is restless until it finds rest in Thee," is echoed by
one of these fourteenth century mystics: *'Man's soul is the
taker of God only, anything less than God cannot fill it."

One and all, these authors held the way of spiritual per-
fection to be, of necessity, always accompanied with a will
gladly to accept all things, things displeasing as well as pleas-
ing, together with a resolute determination to serve God out
of pure love. **Going," as one of them said, "out of our own
nature and identifying ourselves with the beautiful which
exists in thought, action, or person, not our own; seeking no
personal advantage, loving all God loves, and setting no
bounds to this love, recognizing that it is one of the properties
of love to love what is loved by the person we love." In other
words, they hold, with St. Thomas, that '*in love the whole

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172 GOD'S LOVER FORSAKES THE WORLD [Nov.,

spiritual life of man consists/* and, with the Beloved Disciple,
that ""he that loveth not, knoweth not God, for God is love/*

Their understanding of mysticism may be briefly stated as
a love-illuminated quest of the soul to unite itself with the
Ultimate Reality: as a method of life by which the human spirit
comes to an intrinsic knowledge of Jesus, a knowledge not
attained merely by such acts of virtue and worship as are of
strict obligation for all Christians, but by dying to sensibil-
ities, by focusing the powers of the soul upon self-conquest
and self-surrender to the action of grace, doing all with purity
and directness of intention, humility, and love — a love spring-
ing from the intelligence, and directed always by Faith.
The memory and the will play the most important part in the
quest, and the understanding a minor one, as if it were neces-
sary, first, to perceive by love before comprehending by intel-
ligence. *The seeking is with the heart, the asking is with
the heart, the knocking is with the heart, the opening is to the
heart," said St. Augustine. Hence, to these mystics the process
was not analytical, but synthetical: aiming never to deal with
anything outside of God, to live and move and have the soul
well within the circle of His grace, the will in unison with His
will, and stripped of the I and me and mine. Knowledge of
the Divine Will was built on constant contemplation of Em-
manuel, by earnest endeavor to lead one life with Him, by
bathing the soul, through the Eucharistic Sacrament, in the
Precious Blood, striving to inunerse it in the Heart of the
Crucified, so as to say, with St. Paul: *1 live, now not I, but
Christ liveth in me."

Among these fourteenth century English author-mystics
there was a lay-hermit, a man of singular merit and singleness
of purpose, of preeminent talent and intense piety, one Richard
RoUe, a Yorkshireman, bom in the year 1300 at Thornton in
the North Riding. He was, withal, a gifted and prolific writer
both in prose and verse, seeking scdely to bring knowledge of
the spiritual life to the souls of his contemporaries. He en-
tered Oxford when he was little more than a boy, and, in all
likelihood, became a member of Merton College, which at that
time was the college par excellence of the University. Scho-
lastic philosophy and logic formed its chief study.

Rolle, although he knew full well that these subjects
taught truth, yet knew also they alone **did not reach that

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1922.] GOD'S LOVER FORSAKES THE WORLD 173

truth wherein is the souFs safety, without which whatever is
is vain.'' Therefore, from the first, he mistrusted merely
intellectual teaching, and, above all, metaphysical and logical
hair-splitting over questions of no vital importance. He
never grew in sympathy with Oxford's scholastic atmosphere,
never took an interest at any time in its academic politics,
none whatsoever in the daily disputes of his fellow-collegians
over the definitions of Merton's greatest scholar — Duns Scotus.
On the contrary, this constant wrangling over questions he
thought unimportant, disgusted him. In fact, the whole tone
of the University shocked his childlike faith and intimate
realization of the supernatural. So, after a while, seeing no
way, amid the dry formalism and the disputation of the
Schools and the low spirituality of the scholastic body, to attain
his religious aspirations and ideals, he left Oxford without
taking a degree. He evidently preferred being good to being
learned, holding then, and ever after, *'that virtue was para-
mount to all else in life, and that an old wife is often more
expert in God's love and less attached to worldly pleasure,
than many a great divine, whose study is often in vain, not
knowing what such a love means, not feeling the sweetness of
the eternal joy of God's love, he studies that lie may appear in
the eyes of men glorious and so become known and may get
rents and dignities; which is worthy to be held a fool and not
a wise man."

When Rolle shook the dust of Oxford from off his feet, it
is plain that his clean and humble heart detested the duplicity
of intention, the pride of opinion, which permeated the Univer-
sity, and that he fully grasped the true value of God's love in
contradistinction to that of learning or rank. Apparently,
although a mere lad, only nineteen years of age, he knew full
well that worldly success and the glories

Of human greatness are but pleasing dreams
And shadows soon decaying.

Therefore, it is not surprising that almost inunediately on
reaching his home, he turned his thoughts to the higher life.
In all sincerity of heart, he rejected the allurements of the
world, closed his eyes to the enticing visions of youth, and was
moved solely by the love of God to choose a life of prayer and

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174 GOD'S LOVER FORSAKES THE WORLD [Nov.,

contemplation, in which he ^'believed that sweet and devout
love melts the heart of God's sweetness, so that the will of
man is made one with the Will of God in wonderful friend-
ship." With RoUe, it was seemingly a return of love f#r love.
It sprung from a clear recognition of his dependence as a crea-
ture upon his Creator and upon remembering, as Richard of
St. Victor put it, '"that Christ ministered to men by His death,
in which He labored for them lest they should labor; and bore
a temporal, lest they should suffer an eternal pain."

For some time after leaving Oxford, RoUe lived at home,
in his father's house, hesitating just what he should make
of himself, continually yearning for the life of a hermit,
feeling confident that it would best make his soul a fit dwelling
place for God's love.

In the eyes of his family, he was wasting his time; they
could not understand why he did not finish his collegiate
studies, or at least settle down to some regular form of life.
To become a hermit was the height of foolishness to them, and
quite out of the question. So great became their opposition,
that at last it drove him from home and forced him to take ref-
uge with nearby and sympathetic neighbors, who gladly gave
him shelter and food — two of the younger members of the fam-
ily had been classmates with him at Oxford. The head of the
family, the father. Sir Richard Dalton, and also his wife,
were kind to this very young and comely seeker after a
vocation. They greatly valued his knowledge of things spir-
itual. Indeed, they induced their parish priest to call upon
him to preach to the people from the parish pulpit. And,
later, because of his prudence and understanding of the inner
life, he became, layman as he was, the spiritual director of a
number who aimed at the high life of the soul, in particular
one Margaret Kirby, a recluse, for whom he wrote a tract on
the spiritual life : The Form of Perfect Living.^

The days of RoUe's uncertainty and doubt as to his true
vocation was not time lost, as he made great progress in spir-
itual perfection and self-knowledge; neveriheless, it was a
period of unrest and perplexity, of bitter strife with tempta-
tions; a wandering here and there, to all appearance without

illili has been preserred to ui In serenl nuuaiiscripto, and wai lint printed
ki 1895 liy Professor Horstman in his "Library of Early Bngilsh Writers" and,
recently (1920), has been most beantlfully rendered into modem English by Geraldine
B. Hodgson and published by Thomas Baker of I

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1922.] GOD*S LOVER FORSAKES THE WORLD 175

stability of purpose, finding nowhere rest for either soul or
body. His uncertain way of life called forth much adverse
criticism, and even more so his teaching, which struck at the
very root of the so-called wisdom of the worldly wise. His
fellow-laymen looked upon him as a fool; the clergy ques-
tioned his authority to instruct others in matters spiritual;
while scholars of all degrees "^ridiculed his authorship and
scorned his inadequacy in things dialectic.'' Yet, in spite of
his perplexity of soul, in spite of disquietude from within and
carping from without, he persevered in his quest for a fuller
knowledge of God's will, feeling it to be of little profit to have
been bom and redeemed, unless the soul was illumined by the
Holy Spirit on its journey to the object of its creation. To
RoUe the opinion of men mattered not; he knew that many
despised him, and he admitted freely, in his humility, that
they were right, for he knew his own deficiencies better than
they did. So, undisturbed, he pursued his own way, abiding
his time, ceasing not, he tells us, ^'from those things that were
profitable to my soul; truly, I used more prayer, and ever
found God favorably — and in process of time great profit in
spiritual joy was given me.'*

Some three years after leaving Oxford he settled down to
a hermit life at Hampole, near Doncaster, in Yorkshire, in the
neighborhood of a Cistercian Nunnery, where he remained for
twenty-nine years, until his death on the twenty-ninth of Sep-
tember, 1349. In all probability, he laid down his life while
ministering to the victims of the Black Death, a service which
he had commended and called **the precious ointment with
which a hallowed soul is best anointed and made fair with
God's love."

In the eyes of Richard Rolle, as in those of St. Peter
Damian, no life compared with that of a hermit, which was
*^so straight, so sure, so unimpeded, so free from occasions of
sin, and in which could be cultivated the greater niunber of
virtues by which God may be pleased." Even in his Oxford
days, knowing that reason alone could not fathom the nature
of God or bring man to salvation, the whole tenor of his
thoughts was towards a life of mortification and prayer, love
and meditation, an opening of the soul to the action of grace.
Later, when he returned home, he became convinced that the
most direct way to companionship with God was that of a

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176 GOD'S LOVER FORSAKES THE WORLD [Nov.,

hermit: a life given* day and night, to contemplation and
penance, making the soul fallow ground for the grace of the
love of Christ.

The first and final steps he took in casting away all
things that kept him from the eremitical life, in making the
whole world an exile and the will of God the sole object of his
activity, he fully describes in his works: The Fire of Love and
The Mending of Life.*

Because of the extreme sanctity of Rollers life many re-
garded him as a saint. The Cistercian nuns, his neighbors, who
witnessed his life and greatly profited by his spiritual direc-
tion, compiled after his death an office for the Feast of St.
Richard. Hermit, anticipating that he would be canonized.

Nothing selfish or willful actuated RoUe in becoming a
hermit. He aimed not only at attaining the higher life of the
soul individually, but also at leading others to the same Chris-
tian perfection, both in and out of the cloister, by example, by
writing books upon the ascetic life, by composing songs for
popular use on the Passion and Love of Jesus. In all of this,
he was more than successful; his example was followed, his
writings were read far and near, and his songs were sung all
over England, and he became of great moment in the spiritual
life of his contemporaries. And now, five hundred years after
his death, his writings bid fair to be once more a power for
good, because this mystic was never vague or unintelligible,
but simple and direct, the very embodiment of ascetical com-
mon sense.

Rolle's earliest venture in authorship, outside of his
lengthy epistle to his beloved friend, the recluse, Margaret
Kirby, and his no less interesting letter to a Benedictine nun,
/ slepe and my hert wakes, was a twofold rendition of the
Book of Psalms into the vernacular, one in verse and the other
in prose. Shortly after, he gave to the English-speaking world,
translations from the Latin works of St. Bonaventure, a writer
who materiaUy influenced his way of life and whose teaching
in the way of spiritual perfection* he closely followed. About
the same time, he translated the Benjamin Minor of the Scotch
mjTstic, Richard of St. Victor; and, later, extracts from the
writings of Peter of Blois, the friend of Henry XL, wrongly
credited by many with having coined the word, transub-

t Both of thoM books wort publlthcd In 1914 hf Mottraoi ft Co.» London.

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1922.] GOD'S LOVER FORSAKES THE WORLD 177

stantiation. After this, he composed and published in quick
succession, many original treatises, moral tracts, devotions,
letters, epigrams, and poetry, both lyrical and didactic. His
versatility and industry was remarkable; he wrote equally well
in prose or verse, in Latin or English; and all of his writings
are marked by practical sense, and originality of thought.
His Latin is often incorrect, that is, not classical, yet it was
essentially the Latin of his time, and easily understood; while
his English prose, which frequently becomes rhythmical, is
wonderfully beautiful. Rollers shorter poems are ejaculatory
and very irregular. Even his longer poems exhibit the same
characteristics, and in both he used a great variety of forms :
rhyming couplets, six or eight line stanzas, alliterative verse.
His hymn, beginning ^My trewest tresowre," has been very
much praised by modem critics. One of them goes so far as
to say, **the melody of these lines has never been surpassed,**
and Professor Saintsbury calls the attention of his readers to
the fact that the unconunon rhythm of this poem apparently
has influenced the modern poet, Swinburne.

The late Monsignor Robert Hugh Benson, among his many
activities, found time to study the works of Richard Rolle.
He was one who, like Rolle, ^looked forward rather to the
night when no man works, but when he can enjoy what he has
learned during the day.'' Monsignor Benson was particularly
interested in Rolle's poems and hymns, and published num-
bers of them in his little book. The Love of Jesus. He modern-
ized them somewhat, it is true. *The utmost," he says, "that
I have done to them, even in extreme instances (which are
few), is to melt down the old coin and re-issue it in a more
current mold." This he did only because he did not wish 'Ho
let these treasures rust, unknown except to a few scholars."

In all of RoUe's writings in the vernacular there are many
French and Latin words, yet in construction and syntax, in
thought and method, in common sense and practicality, they
are emphatically English, and very original; nevertheless, he
would seem to have been largely influenced by the mystical
writings published at the same period in the Netherlands. So
strong is the similarity, that whole pages may be found in his
works that might have been written by Blessed John of
Ruysbroeck. This, however, is not strange, as their aim was
the same, as well as their method of life — a ''total abandon-

VOL. CSfl. 12

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178 GOD'S LOVER FORSAKES THE WORLD [Nov.,

ment of all self-will and all that touches self/' and both were
earnest students of St. Bonaventure, holding in common with
the Seraphic Doctor, that true spiritual life is a ladder of love
by which the soul climbs to the goal of its being: the first
rung is good will and the first step is prayer.

Rollers writings show very clearly the growth and un-
folding of his soul and its spiritual development, making
plain that he perceived from the first the pivotal truths of the
way of holiness: 'That every free human act is right and
meritorious only when it agrees with the Divine Will and is
set in God's love; and that the measure of the souFs love of
God is in proportion as it forgets itself, mortifies and sacri-
ficea itself for God, and earnestly yearns and strives for that
mystical passion which interweaves divine and human nature."
It is plain to be seen that he brought to his chosen vocation a
proper foundation upon which to build the hermit life: an
unquestioning piety and deep humility, in union with an inti-
mate self-knowledge, a clear understanding of his own imper-
fections, a complete disfranchisement from personality, from
things of the senses, from every thought and affection which
was not turned toward God. Apparently, he was able to place
his soul in the hands of God, making the words of David his
words : "O Lord, unto Thee have I fled ! Teach me to do Thy
will for Thou art God. Thy good Spirit shall lead me into the
right land. Make me to know the way wherein I should walk,
for to Thee have I lifted up my soul.**

These pages are written in the hope that they may induce
many to acquaint themselves with the writings of Richard
RoUe — ^•'God's Lover** — a man who in every way lived up to
his own definition: '^Wherefore whosoever thou mayest be
that hopest, that lovest Christ, to this take heed; for if thou
yet behold earthly things with delight, and also find thy
soul too proud to suffer wrong, thou showest forsooth that
thou art not God*s true lover. A true lover neither dresses
his eyes to the world nor dreads (fears) to suffer all that
seems heavy or hard to the body for God; and whatsoever
happens to him, yet he is not let (hindered) from thought of
Jesus, his Beloved.**

Living, as so many of us do, in a non-believing com-
munity, often at a distance from the traditionary customs and
manners of Christian Catholic life, who can doubt our need

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1«22.] HOW SHALL I GO? 179

to read the biographies of the saints, their letters and writ-
ings; to make ourselves more conversant with such authors
as Richard RoUe? Thus may the fear of the Lord — the begin-
ning of Wisdom— enter our hearts, a fuller sense of the beau-
tiful and just be continually nourished in our minds, a more
intimate knowledge of the spiritual life of the Church become
ours, that we, too, may be found true lovers of Grod and doers
of His Holy Will.

HOW SHALL I GOT

BY MARION COUTHOUT SMITH.

How 9hall I go?

In the whirling snow.

Or the summer rain —

On the road I may not know?

Shall I go in pain.

Or in trance so deep,

That I cannot tell if the way be steep?

Shall I go on the wind —

Its wings spread wide —

In the clamoring tempest.

Through cries as of errant souls that sinned?

Or on the slow deep tide

Of an ebbing sea.

Rich with the drift of memory?

Shall I know when I give my breath

To the ether of planet and sun?

Shall I know when the fight is won? —

Thou wilt not answer, O Death!

But every hour I mark

That thy soundless call is clearer;

And thy strange wide eyes in the dark

Come nearer and nearer.

And in my heart I say:

Are these the eyes of One Who was sacrificed?

Do I meet at last, in this undreamed-of way.

The eyes of Christ?

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THE LETTERS OF TOM MOORE'S NOBLE POET.

BY JOSEPH J. REILLY, PH.D.

OME, d— n it, Tom, don't be poetical." This was
not the impatient protest of some modem-day
efficiency engineer, to whom every factor in life
is more important than the human one, nor of
that professor of mathematics who, on reading
"Half a league, half a league, half a league onward," cried
impatiently: "Why didn't this dolt Tennyson say *a league
and a half* in the first place, and be done with it?" Quite the
contrary. It was the protest of a poet whose generation ac-
corded him a place next to Shakespeare in the golden pag-
eant of English poets. To Italy and Lord Byron, Tom
Moore had joiuneyed for a holiday, and from a point of van-
tage at Ravenna the two stood gazing at the sunset, Moore
voicing his admiration in such rhapsodic terms as to evoke
an outburst from his friend, "the noble poet."

Few poets who died in their thirties were as prolific as
Byron, and yet he confessed that reading poetry bored him.
Small wonder. Much of it seemed to lack inspiration, to owe
more to pompous complacency than to that fine frenzy which
lies at the heart of the truest poetry in every language. The
best of his own work was white hot with sincerity, and yet it
was in sincerity often at war with itself, reflecting, as it did,
his passionate and contradictory moods.

Unfortunate in his heritage, Byron was no less unfortu-
nate in his bringing up. Under the misguidance of a mother
who was erratic and violent of temper, he never learned self-
control, and whatever restraint he managed to exercise at
Harrow, he forgot at Cambridge. His exits and entrances,
irregular and often approaching the scandalous, his escapades
with roistering companions, and his assumption of a reckless
disregard of convention, all conspired to make him notorious
when scarcely out of his teens.

Life at Newstead Abbey, the family seat, and his mother's
unreasonableness, sent him away from England at twenty-
one. But he did not set out upon his two-year journey across

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1922.] LETTERS OF TOM MOORE'S NOBLE POET 181

the Continent and into the Near East until he had winged a
Parthian shot at the foremost literary men of the day. His
poetic lucubrations at Cambridge had found their way into
print in 1807 as Hours of Idleness, only to come in for crit-
icism which Byron considered unjust. In an outbiurst of hurt
dignity, he struck at real and fancied foes in English Bards
and Scotch Reviewers, laying about him as lustily as Allan-a-
Dale with his quarter-staff. It doubtless tickled his vanity,
at nineteen, to feel that he had made the literati of his day
squirm under his bludgeoning, though to some of them, like
Walter Scott, he was later to express regret and apologies.

On his return to England, he mingled in London society
as became a Lord and a poet who thought well of himself.
He was taken at his own evaluation, socially, and duly petted,
sought after, and spoiled. He capitalized his travels in
Childe Harold's Pilgrimage, and in his own celebrated
phrase, awoke one morning to find himself famous. London
was at his feet, and when the intoxication of that brilliant
hour was passed, and later years had left him only the bitter
memories of Mrs. Grundy's slanders, he must have smiled
cynically at the remembrance of the incense which London
society had heaped high upon his altar.

He seized this golden moment to write poetical romances,
and with the **Giaour,'' •The Bride of Abydos," "Lara," and the
^'Corsair,'' he made his fame secure during the following three
years. In the handsome, dark, and dare-devilish heroes of
these poems, the public beheld Byron himself, whose beauti-
fully molded features, curling hair, and brilliant eyes lent a
romantic interest to that naughtiness which Rumor attributed
to him. No doubt, he thought of himself as sailing wine-
colored seas, wreaking vengeance upon his foes, redressing
wrongs, and finding in the bright glances of some alluring
woman the power to make a hell or a heaven of his days.
But the Byron whose proud bark sailed romantic seas, passion
in his heart and a scimitar at his thigh, was never cursed with
that lameness which the real Byron strove heroically to con-
ceal, and which reacted disastrously upon his vitriolic temper.

It was during the days of his early and amazing successes
that Byron determined to marry. Whether he were the type
to be happy in marital bonds, is a question for psychologists
to decide, but certain it is that his method of selecting a wife

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182 LETTERS OF TOM MOORE'S NOBLE POET [Nov.,

was only too ironic an earnest of the unhappy outcome of
the Great Adventure. With startling flippancy, he wrote a
proposal to a young woman for whom he had no particular
affection, and upon receiving a refusal, mockingly dashed off
another proposal, on the spur of the moment, this time to a
Miss Milbanke. His companion (probably the poet Moore),
on hearing it read aloud, observed: *'Well, really, this is a
very pretty letter. It is a pity it should not go.'* •Then go it
shall,** said the noble Lord. And go it did. Byron was ac-
cepted, was married in January, 1815, and at first appeared
happy in what must have later seemed a fooFs paradise.
Scarcely a year had passed before society was amazed to
learn of the separation of the Byrons, and though each main-
tained silence as to its cause, scandal made itself busy with
Byron's name, going to such outrageous lengths as to drive
him frantic with disgust and rage. He wrote to Moore in
February, 1816: *1 am at war Vith all the world and his
wife;* or rather, •all the world and my wife* are at war with
me, and have not yet crushed me— rwhatever they may do. I
don't know that in the course of a hairbreadth existence I was
ever, at home or abroad, in a situation so completely uproot-
ing of present pleasure, or rational hope in the future, as this
same.** A few months later, he left England, never to return.

The eight years which remained to him of life, Byron
passed for the most part in Italy. He wrote numerous letters
typically Byronic, indicative of the mood of the moment,
now bitter, now buoyant, now schoolboyishly frank, as well
as those poems which have made him immortal. Partly from
pique, partly from passion, partly from a savage desire to
give the English Mrs. Grundy real food for scandal, the
••noble poet'* plunged into excesses which grieved his ad-
mirers and later caused him to write to his friend, Bankes, in
self -disgust: ••It is now seven years since you and I met;
which time you have employed better for others and more
honorably for yourself than I have done.** And again: ••As
to libertinism, I have sickened myself of that as was natural
in the way I went on."

Utter weariness oppressed him at times, and a longing for
peace such as his passionate spirit was never to attain. In
such a mood, he visited the cemetery at Ferrara, and recalled,
in a letter to Murray, some of the epitaphs which haunted

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1922.] LETTERS OF TOM MOORE'S NOBLE POET 183

his memory: **For instance, 'Lucrezia PincU implora eterna
quietaJ Can anything be more full of pathos? Those few
words say all that can be said, or ought; the dead had had
enough of life: all they wanted was rest, and that they im-
plorel There is all the helplessness, and humble hope, and
deathlike prayer, that can arise from the grave — 'implora
pace.' "

Periods of hectic industry followed periods of enervating
inaction. At times, his spirits were feverishly high, and,
again, so low that he complained in a letter to Moore, in 1821 :
^1 feel, as your poor friend, Curran, said, before he died, 'a
mountain of lead upon my heart,' which I believe to be con-
stitutional, that nothing will remove it but the same remedy .*'
Meanwhile, his poetical works, brought out in England by
Murray, were seized upon by the public less out of regard for
their merits than from the expectation of discovering in them
new food for scandal. Don Juan aroused a mingled storm
of applause and execration; Marino Falieri, produced at
DruryLane, in 1821, was promptly damned; Cain, pubUshed
in the autumn of the same year, was heralded with extravagant
praise in some quarters and fervent condemnation in others.
It was probably true, as Byron asserted in one of his letters,
that he had not the patience to revise a poem, but must make
a bull*s-eye at the first fire, if at all. But his lack of interest
in his work, when completed, was a mere pretense. "I do not
care a lump of sugar for my poetry," he protests, but a mo-
ment after, enraged at a misprint, he fumes to his publisher :
^* 'You have looked at if to much purpose, to allow so stupid
a blunder to stand; it is not 'courage,* but 'carnage,* and if
you don't want me to cut my throat, see it altered."

Byron writhed under what he regarded as unfair crit-
icism, although he affected a scornful indifference of English
opinion. In an outburst to Murray, he cries : 'T am sure my
bones would not rest in an English grave, or my clay mix with
the earth of that country. I believe the thought would drive
me mad on my deathbed, could I suppose that any of my
friends would be base enough to convey my carcass back to
your soil. I would not even feed your worms, if I could help
it."

Such deep rooted bitterness would have corroded his heart
but for Allegra. Dark-haired, blue-eyed, the child of Byron's

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184 LETTERS OF TOM MOORE'S NOBLE POET [Nov.,

liaison with Shelley's weak but passionate sister-in-law,
AUegra was her father's child in temper as in features, and
more than any other living creature, she evoked his purest
and tenderest feelings. Her name occurs frequently in his
correspondence, for her future gave him deep concern. Once
he dreamed of becoming a South American planter, and of
taking her with him amid ^'new faces, other minds." He
thinks seriously of her education, which is to be continental,
he says, not English, since thus her future will be free of many
difficulties, and, besides, '*it is my wish that she should be a
Roman Catholic, which I look upon as the best religion, as it
is assuredly the oldest of the various branches of Christianity."
A year later, he assures Moore : "I am no enemy to religion,
but the contrary. As a proof, I am educating my natural
daughter a strict Catholic in a convent of Romagna; for I
think people can never have enough of religion, if they are to
have any. I incline," he adds, "myself, very much to the
Catholic doctrines."

His high hopes of AUegra were dashed, however, for her
eager, buoyant life, poor child, ended in 1822. In dull misery,
he writes Shelley: *The blow was stunning and unexpected
. . . but I have borne up against it as I best can. ... I sup-
pose that Time will do his usual work — Death has done his."
A few weeks later, he writes Murray, designating, in pathetic
detail, the precise place in Harrow Church where he wishes
the child interred, and the inscription which her tablet is to
bear.

One of the most interesting phases of his life in Italy was
his connection with Shelley, the irregularities of whose opin-
ions and of Byron's life did not tend to solidify their friend-
ship. Shelley considered Byron conceited, shook his head
over the noble Lord's libertinism, and regretted, an it please
you, that he was unable to "eradicate from Byron's great mind
the delusions of Christianity." After Shelley's tragic death,
in Byron's sailboat, the ill-starred Don Juan, Byron wrote
Moore, August 27, 1822: "We have been bringing the bodies
of Shelley and Williams on the seashore, to render them fit
for removal and regular interment. You can have no idea
what an extraordinary eifect such a funeral pile has, on a
desolate shore, with mountains in the background and the
sea before, and the singular appearance the salt and frank-

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1922.] LETTERS OP TOM MOORE'S NOBLE POET 185

incense gave to the flame. All of Shelley was consumed; ex-
cept his heart, which would not take the flame, and is now
preserved in spirits of wine."

This gruesome ceremony affected him profoundly. In-
deed, in him, as in Keats, the very thought that youth and
beauty should become the prey of death, inspired feelings of
revolt. In a letter to Murray, he complains of being '*out of
sorts, out of nerves," lonely and unhappy. Occasionally, he
adds, **I revisit the Campo Santo, and my old friend, the Sex-
ton, has two — ^but one the prettiest daughter imaginable; and
I amuse myself with contrasting her beautiful and innocent
face of fifteen with the skulls with which he has peopled sev-
eral cells, and particularly with that of one skull dated 1776,
which was once covered (the tradition goes) by the most
lovely features of Bologna — noble and rich. When I look at
these, and at this girl — when I think of what they were, and
what she must be — why, then, my dear Murray, I won't shock
you by saying what I think. It is little matter what becomes
of us 'bearded men,' but I don't like the notion of a beautiful
woman's lasting less than a beautiful tree — than her own pic-
ture — ^her own shadow, which won't change so to the Sun as
her face to the mirror. I must leave off, for my head aches
consumedly: I have never been quite well since the night of
the representation of Alfleri's Af irra a fortnight ago."

This reference to Alfleri's Mirra is significant. It had,
indeed, stirred Byron to the depths, and sent him from the
theatre weeping convulsively, a betrayal of an emotionalism
to which he fell victim more than once. On meeting his boy-
hood friend, Lord Clare, in 1821, after a separation since Har-
row, an inexplicable feeling thrilled him and set his heart to
beating strangely. On another occasion, an unexpected
rencontre with his friend, Hobhouse, evoked such violent emo-
tion, that Byron was forced to sit down in tears. On taking
leave of some friends just before his embarkation for Greece,
he said: ^Here we are all now together; but when and
where shall we meet again? I have a sort of boding that we
see each other for the last time, as something tells me I shall
never again return from Greece," whereupon he leaned his
head upon the sofa and wept hysterically.

Despite these premonitions, Byron threw himself into the
cause of Greek independence with passionate ardor. Yet he

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186 LETTERS OF TOM MOORE'S NOBLE POET [Nov,,

made no pretenses of being a democrat Rather, he was more
than a casual snob, careful to insist that he was for the peo^
pie, not of them. But for the people he was, and the cause
of freedom, wherever at stake, never found him indifferent.
On first taking his seat in the House of Lords, he was an open
advocate of Catholic emancipation, and both in England and
on the Continent, unfailingly espoused the liberal side of
politics. His prophecy, uttered nearly a century ago, is strik-
ing when considered in the aftermath of the recent World
War : *The King-times are fast finishing,'* he wrote. **There
will be blood shed like water, and tears like mist; but the
people will conquer in the end. I shall not live to see it, but
I foresee it." Again : "Give me a republic. Look at the his-
tory of the world — ^Rome, Greece, Venice, Holland, France,
America, our too short commonwealth — and compare it with
what they did under masters."

In making the quarrel of Greece his own, Byron gave lib-
erally from his private purse to the almost bankrupt cause,
refusing, with his unfailing sense in financial matters, to allow
these sums to be squandered, or to pledge more, until the jeal-
ous squabbles among the Greek leaders should cease. The
moral effect of his active advocacy was enormous, and the
eyes of that world, whose interest had been compelled by his
poetry, as well as by his feverish career, were drawn to the
spectacle of a liberty-loving people, with noble traditions,
struggling to be free from an oppressive power.

Byron worked unflaggingly in Greece, and with a gen-
erous imprudence which brought on a violent fever. He
wrote Murray, February 25, 1824: "On Sunday, I had a
strong and sudden convukive attack which left me speech-
less, though not motionless — ^for some strong men could not
hold me; but whether it was epilepsy, catalepsy, cachexy, or
apoplexy, or what other *exy' or *epsy,' the doctors have not
decided; or whether it was spasmodic or nervous, etc.; but it
was very unpleasant, and nearly carried me off, and all that.
On Monday, they put leaches to my temples, but the blood
could not be stopped till eleven last night, and neither styptic
nor caustic would cauterize the orifice till after a hundred at-
tempts." For a time, the lEitruggle back to health gave fair
promise, but by April the debility he had tried desperately to
shake off, left him prostrated with rheumatic fever. Raving,

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1922.] LETTERS OF TOM MOORE'S NOBLE POET 187

he called for his sister, Bfrs. Leigh, and his child, Ada, whom
he had not seen for years. "For the rest," he said, "I am con-
tent to die," and on the nineteenth of April, 1824, the curtain
was rung down on the drama of that brief but passionate
career.

Like every man who finds his own soul a mirror of life,
Byron was aware of his weaknesses. Behind his false pride,
his headstrong ways, his inclination to pose, the unhappy ten-
dencies which were his heritage, the real Byron now and then
appears in his letters, his haughty head bowed, mea culpa
upon his lips. In such a mood, he wrote Murray, in 1817:
"I have had a devilish deal of wear and tear of mind and body
in my time (he was only twenty-nine), besides having pub-
lished too often and much already. God grant me such judg-
ment to do what may be most fitting in that and everything
else, for I doubt my own exceedingly." About four years
later, an echo of that plea strangely reached him under touch-
ing circumstances. An Englishman, John Shepard, on look-
ing through the papers of his dead wife, discovered a prayer
which she had composed for Byron's conversion, and which
he forwarded to the poet with a tactful note of explanation.
If Mr. Shepard felt any doubts as to the reception which his
letter would receive, they were dispelled by Byron's reply,
written with a manliness and a delicacy which did him honor :
"I can assure you that all the fame which ever cheated hu-
manity into high notions of its own importance, would never
weigh in my mind against the pure and pious interest which a
virtuous being may be pleased to take in my welfare. In this
point of view, I would not exchange the prayer of the deceased
in my behalf for the united glory of Homer, Csesar, and
Napoleon, could such be accumulated upon a living head. Do
me at least the justice to suppose that.i;id60 meliora proboque,
however, the 'deteriora sequof may have been applied to my
conduct." Surely, the world owes him that justice, and more.
For noble impulses endured through sinister days, and the
passionate lad (he was scarcely more than that) who died a
martyr in the cause of Freedom, had never been either coward
or Pharisee. And then, as now, that was much.

Our generation is more prone to yield him justice than his
own. And small wonder. For that Byron whom they could
not know, is revealed to us in numberless letters, not always

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188 THE VALLEY [Nov.,

as **the noble poet'* who is filled with social bravado, but as a
man of common clay, in his moments of self-abasement, who
may loiter in the valley, but who lifts his eyes to the distant
and starry spaces. Perhaps, for that, who knows, it was given
him to die nobly. Perhaps, for that, too (who shall deny it?),
he was vouchsafed, after life's fitful fever, the eterna quieta
which he craved.

THE VALLEY.

BY ELEANOR TH^R&SE DOWNING.

Time was I stood upon a mountain peak
And raised my face to God, and cried aloud :
'To! I have scorned and fled the vulgar crowd

And the vain dwellings that the foolish seek.

That so my feet might scale Thy mystic height.
And far removed from the human herd,
My soul might glean the beauty of Thy word.

And might hold commune with the Unmade Light.'

And from the cloud there came a Voice that spake—
"Know, child, I call unto my holy hill
And to my service only those I will.

Turn back thy feet; these lofty heights forsake.

That, turning bondsman to thy brethren.

When thou shalt serve the least as less than he
And love the lowliest for love of Me,

I may recall thee to My face again."

And I who serve in threadbare humbleness.
The servant of God's servants, who have trod
The valley of the little things of God,

Learning, in love, God's loving, scarce can guess

What newer blessedness my soul shall meet
Before the unveiled splendor of His face —
So sweet it is, beneath His holy place.

To serve Him in the dust about His feet.

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MRS. EDDY, A CREATIVE INTELLECT.

BY JAMES MARTIN.

is a general opinion that Mrs. Eddy's
famous work» Science and Health, is obscure in
style» heavily weighted with the terminology of
metaphysics, and that, in consequence, it makes
dull and dreary reading. There are those who
have tried diligently to go through it, but declare that they
"^can make neither head nor tail of it.*' Mrs. Eddy herself has
stated that her masterpiece is equally intelligible whether read
backwards or forwards. That statement has been misinter-
preted by the impatient and the irreverent. ''Just so,'' they
say, ''equally intelligible; equally unintelligible." But, as a
matter of fact, Science and Health is not altogether obscure.
Considering the ideas that were in Mrs. Eddy's mind, it must
be conceded that she has made them about as plain as such
ideas can be made.

True, she does treat of philosophy and metaphysics. And,
ordinarily, readers do not take kindly to these subjects. But
Mrs. Eddy's philosophy and metaphysics are not of the or-
dinary sort. Her understanding of philosophical concepts and
her usage of philosophical words are "new, novel, and ne-
oteric" (to quote a recent "blurb"). Under her pen, even the
oldest and most hackneyed terms assume a new meaning.
Non-philosophical words, too, she invests with an altogether
new significance. This feature of her style alone should be
sufficient to prevent tedium in the mind of the alert reader.
There is a certain intellectual satisfaction in working out new
meanings of old words.

Before coming to a consideration of the book itself, let us
give an example or two from the miscellaneous writings of
the mother of Christian Science. We begin with words that
have an ethical rather than a metaphysical application. Mrs.
Eddy, on one occasion, was compelled to refer to one of her
former disgiples as "an adulteress." The lady in question,
having been educated along the old lines and knowing only
the dictionary meaning of the word, was so indignant that she

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190 MRS. EDDY. A CREATIVE INTELLECT [Nov.,

threatened a lawsuit But Mrs. Eddy explained that an
"adulteress" is "one who adulterates the truth,** Another
woman, formerly a friend, but later a rival, was accused by
Mrs. Eddy of "immorality.** The woman became fairly fran-
tic, but on this occasion, as before, the more unpleasant con-
sequences were averted. "Immorality** was defined to mean
"unfaithfulness to Christian Science.** Evidently, it requires
not only a deep mind, but a very agile one to follow Mrs.
Eddy*s thought, which is both profound and swift. But
when once we have learned to know her method, we are re-
warded with a mental exhilaration that can hardly be obtained
from any other writings than hers. Words, especially nouns,
become threadbare from being always used in the same sense.
Hence, the dead monotony of most literature. But how re-
freshing it is to pick up a book in which one never knows,
from page to page, what may be the next meaning of an old
familiar word. The idea of constantly changing the meanings
of familiar terms is new to literature. Mrs. Eddy may honestly
claim to have discovered it. This is one reason why we refer
to hers as a "creative** intellect.

Let us take another example. The word "soul** has been
used in a stereotyped way by all Christians of various denom-
inations. They may differ in their understanding as to the
salvation of the soul, but they agree on the meaning of "soul.**
It is the animating principle of the human body. It is the
spirit that vivifies the flesh. But Mrs. Eddy's mind, here as
always, is free and unfettered by tradition. She says "soul
means Deity, and nothing else.** With that one definition
alone, she creates an entirely new Christian theology. Those
who have learned only the old theology will say that if Mrs.
Eddy teaches that the "soul means Deity,** then she is a Pan-
theist. But, no, that cannot be, for she expressly states that
she is not a Pantheist.

But let us keep clear of the puzzling problem of Pan-
theism, and restrict ourselves to matters that are simpler and
more easily understood. According to the old theology, every
person has a soul. There are as many souls as persons. But,
"it is wrong,** says Mrs. Eddy, "to use the word ^souls* in the
plural.** Hence, to speak, as the careless do, of "a city of a
million souls,** or a "congregation of a thousand souls,** is a
mistake. There is only one soul, one spirit. Like all new

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1922.] MRS. EDDY. A CREATIVE INTELLECT 191

revelations, this doctrine opens up wonderful vistas for the
mind, and the imagination. A man may go forth into crowded
streets, he may be squeezed and jammed in the teeming sub-
way, he may be jostled and hurtled hither and thither by
scurrying thousands, but he may say to himself: ** Alone, all
alone, all soul alone 1" At the time of the Spanish- American
War, when Colonel Roosevelt led the Rough Riders into Cuba
and won the war, another philosopher, Mr. Dooley, wrote a
skit -Upon the future President under the caption : ''Alone in
Cuba I" Of course, Mr. Dooley, being a humorist, as well as a
philosopher, was only "spoofing." But with Mrs. Eddy there
can be no suspicion of humor. How thrilling, in the light of
the doctrine that there is only one soul, to be able to say, not
merely "alone in Cuba,** or "alone in New York City,** but
"alone in the Universe!** Thrilling, indeed. Some may say
appalling. But all grand ideas are at first bewildering.

Unfortunately, that definition of soul as "meaning Deity,
and nothing else,** has not yet appeared in Webster, or Wor-
cester, or the Standard, or the Century. It is missing,
not only from the dictionaries, but from the Bible and the
Catechism. Still, since every new science creates a new vocab-
ulary, why should not every new religion enjoy the same privi-
lege, especially if the new religion is equally a "science?**

To return to the question of Mrs. Eddy*s alleged obscurity
in dealing with metaphysical problems. It may be that many
pages of Science and Health are beyond the intellectual grasp
of the ordinary reader. But what will you? Can a butcher's
boy read Enunanuel Kanfs Critique of Pure Reason with facil-
ity? Do shop girls pore over the pages of Hegel or Fichte?
Do messenger boys read Schopenhauer as they run? How,
then, can one expect that every digger in the ditch may under-
stand Mrs. Eddy*s thought? Did not Einstein say that there
were only twelve men in the world who understood his theory
of relativity? Did not Hegel, a hundred years before Einstein,
say that only one man in the world understood him, and that
that one man did not understand him? It is quite probable,
therefore, that not one understands Mrs. Eddy. Among the
many penalties attending upon genius is loneliness — mental
isolation.

However (and now we come to the most gratifying feature
of Mrs. Eddy*9 wprk), eveii though it is wit^p her power to

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192 MRS. EDDY. A CREATIVE INTELLECT [Nov,,

dwell habitually upon the heights, inaccessible even to the
intelligentsia, she does, from time to time, descend — and con-
descend. She is most at home upon Olympus, but she can,
and does, come down into the market place. She converses
freely, and easily, with the immortals, but she knows how to
speak even to the simplest of human beings. She does not
confine herself to deep and cryptic disquisitions upon ^'Mind,"
and '"mortal mind." She speaks, occasionally, of bees and
butterflies, of babies and horses, of kittens and snowbirds, and
apple trees and lobsters.

She had a very difGlcult task to perform in communicating
to the mass of mankind an understanding of the idealistic
philosophy that is the basis of her revelation. Her mind was
struggling, may we say, with problems that had baffled the
power of expression of some of the greatest of the philosophers
who preceded her. Kant, Hegel, Fichte, Schelling, Berkeley —
all had ideas to which Mrs. Eddy's have a certain relationship.
And we would not say that any of these philosophers pos-
sessed the gift of popularizing his ideas. Kant sets forth his
doctrine of the ''noumenon'' and the "phenomenon,** but he
has left most of us somewhat in the dark as to his meaning.
Even one of Mrs. Eddy's disciples, writing in the Christian
Science Journal, uses that puzzling philosophical term, "phe-
nomena." "Material phenomena are nothing," says that
writer, "but the human mind made manifest to itself." "The
mind evolves for itself the phenomena that it attempts to
investigate," and frequently "gets lost in the maze of its own
hallucinations."

We confess that to us such language appears rather
learned, and indeed pedantic. But, "if you wish to under-
stand the disciple, read the master." Mrs. Eddy clarifies the
difficult doctrine very quickly and very prettily. She says:
"Mortal mind produces its own phenomena, and then charges
them to something else, like a kitten glancing in a mirror and
thinking that it sees another kitten." * Instantly, the difficult
philosophical theory of the automatic and unconscious pro-
duction of phenomena is made clear. The kitten sees its own
image, and imagines that there is another kitten behind the
mirror. The first kitten produces the "phenomenon" of the
second kitteiit But there is only one kitten. So, you or I,

. , ^ 1 f^eiene^ un4 ffealtli, p. 220. 1919.

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1922.] MRS. EDDY, A CREATIVE INTELLECT 193

look out into the world and imagine that we see» let us say,
another person. But the other person is not really there any
more than the other kitten. If we imagine that we see thou-
sands, or tens of thousands of other persons, if we even go out
and mingle in what seem to be great crowds, we are lost — not
lost in the crowd — ^but *'lost in the maze of our own halluci-
nations."

Or take another instance of the facility with which Mrs.
Eddy adapts her explanations to the non-philosophical intel-
lect. She says: "'Gender is a quality of mind, not matter.
Generation rests on no sexual hasis." Now, to the unlearned,
these statements may be, for the moment, puzzling. But the
teacher of heavenly science does not leave even her simplest
readers in doubt as to her meaning. For she adds : *The sup-
position that life germinates in eggs is a mistake. The butter-
fly, moth, bee propagate without male companions.** * The in-
ference to be drawn from these words is obvious. But it was
made even clearer to Mrs. Eddy's immediate friends and to her
scholars. Mrs. Woodbury, after ten years' intimate acquaint-
ance with Mrs. Eddy and her teachings, says that Mrs. Eddy
told the young women in her Massachusetts Metaphysical Col-
lege that they could be mothers "by thought." Still, the
teacher was always practical. She did not abolish marriage
immediately. She married three times, and she conceded
that the present convention of marriage should continue until
the knowledge of the truth of mental motherhood should be-
come more general. "Until the spiritual creation is discerned
intact, until it is learned that God is the Father of all, marriage
will continue." * It is said that no marriages are performed,
and that there are no funeral services in Christian Science
temples. That there will some day be no marriages and no
funerals anywhere is inevitable. For Mrs. Eddy says: "Man
Ihas neither birth nor death." If there is no death, there need
be no funeral. If there is no birth, there need be no marriage.
It might still seem mysterious that although marriages do
continue, births frequently do not occur. But even that fact
is not altogether a mystery to us moderns.

The question of death, in the teaching of Christian
Science, requires a little more elucidation. Persons of limited
intelligence, even now, almost fifty years after the first pro*

2 One Hundred and VWh Edition, p. 541. a IM<f., p. 274.

YOL. CZ¥I. 13

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194 MRS. EDDY, A CREATIVE INTELLECT [Nov.,

mulgation of Christian Science, imagine that death is caused
by sickness, or by accident, by poison, or by violence. But for
nearly two generations this common error has been discoun-
tenanced. What really causes death, is thought (It occurs
to us that the poet, Byron, may have enjoyed some anticipa-
tion of the truth of Christian Science when he says: ^That
curse of life, that demon. Thought.") It is not that the indi-
vidual man thinks himself to death. He may die without
thinking. Or he may die when he is thinking that he is going
to live. But what kills him is really '^a majority opinion."
So long as the majority of persons in the world think that
death is caused, let us say, by tuberculosis, or by strychnine,
or by a fall from a house, or by shot and shell on a battiefieldi
just so long will death (apparenUy) be caused by these delu-
sions.

I have scarcely time, in this article, to explain how
there can be a majority opinion when there is only one soul.
A **majority of one" may have a new meaning. But let us
hurry along, for now we have come upon one of the most
interesting of all Christian Science doctrines — omental assas-
sination. The information on this particularly devilish form
of crime is rather fragmentary in Science and Health. But
Mrs. Eddy graciously condescended to explain it more at
length, even to so unsympathetic a person as a newspaper
reporter, who interviewed her upon the occasion of the
"deatti" (so-called) of Mr. Eddy. "My husband," she said,
"was killed by malicious mesmerism. It was poison that
killed him, not material poison, but mesmeric poison. After
a certain amount of mental poison has been administered,
no power of mind can resist it." *

In the Christian Science Journal, some seven years later,
there appeared this further reference to the crime of mental
murder. "One of the greatest crimes practised in or known
to all the ages is Malicious Animal Magnetism. The criminal
sits at the friendly board and fireside. He goes to places of
worship. He takes his victim by the hand. These secret
heaven-defying enormities must be proclaimed." The cause
of this indignant outburst was a certain Kennedy, a youth of
brilliant promise, handsome and talented, who for some years
was very close to Mrs. Eddy, but who became one of the worst

4 The Boston FoMi. Jw&e 9. tSI9.

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1922.] MRS. EDDY. A CREATIVE INTELLECT 195

exponents of mental malpractice. It seems that his power for
evil was almost diabolical. Finally, driven to desperation,
Mrs. Eddy was compelled to have recourse to the com*ts to
obtain an injunction against his using his mind to damage
her and her scholars. Not only that, but she had to go so
far as to gather her friends in a group and to hurl consump-
tion and other diseases at him. She and her scholars would
sit at stated times every day and think to Kennedy: ^Your sins
have found you out. You are consumptive. You have liver
trouble. You have been poisoned by arsenic."' It will be
seen from this that the mind may work evil as well as good.
'^Absent treatment** may be maleficent, or beneficent, pro-
ducing sickness and death as easily as healing. It is terrify-
ing to think that one young man, apparently innocent, per-
haps smiling and chatting with his friends, may at the same
time be mentally hurling sickness and death upon persons far
away, and that the only way they can defend themselves is to
fight him with his own weapons.

The unique and incomparable genius of Mrs. Eddy may be
seen when we realize that not even the greatest masters of
imaginative fiction, not even Jules Verne, or Edgar Allen Poe,
or H. G. Wells, ever dreamed of the startling fact of mental
assassination. Their highest flight of fancy can never rival
the simple truth set down in sober sense by Mrs. Eddy.

Now that the fact of mental assassination is scientifically
established, it would seem the bounden duty of our statesmen
and our soldiers to agree upon complete disarmament, and to
devote the time hitherto consumed in drilling and preparing
for war, to the practice of thinking destruction. Mrs. Eddy
has given the idea to the world; let the statesmen develop it.
Thought is indeed a dangerous weapon. It might be hard to
arrange for practising it. Evidently, it would not be fair for
us to raise an army of thinkers who would, for mere practice,
mentally hurl destruction upon some people with whom we
are not at war. But they might be drilled to think death, let
us say, to all the wild beasts in the jungles, in the woods, and
on the mountains. And then, if an enemy nation should lay
siege to our cities and our harbors, the army of trained
thinkers, having practised on wild beasts, could turn their
thoughts against the invading hosts and annihilate them. If

6lfllml]ie» L</« of M. B. Bddw, p. 3M.

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196 MRS. EDDY, A CREATIVE INTELLECT [Nov..

a single enemy could kill Mr. Eddy with arsenical poison men-
tally administered, if Mrs. Eddy and her "little group of serious
thinkers'" could project tuberculosis into Kennedy, what might
not be done by an army of millions, thinking destruction to
the enemy I This is the strongest argument for disarmament
that has yet appeared. It was overlooked, or ignored at Ver-
sailles, but whichever nation first has the enterprise to seize
upon the fact of mental assassination, and utilize it, will be
ruler of the world.

But these are not pleasant thoughts. Let us turn again
from them to some of the lighter aspects of truth revealed by
Mrs. Eddy. Not that we may expect to find anything that is
trivial in Science and Health. But Mrs. Eddy has condescended
a great deal, and in order to make her profound thought in-
telligible to the "'common run of mankind,'^ she has given
some examples and illustrations that, in an author of inferior
genius, might be considered trifling. Take, for example, her
story about the father who "plunged his baby under water
every day from the time it was one day old until it could re-
main under water for twenty minutes like a fish." In a writer
of less serious purpose or of inferior genius, that story might
seem a trifle exaggerated, but Mrs. Eddy herself has assured us
that it is gospel truth.* However, speaking of babies and
water, let us hasten to add that elsewhere Mrs. Eddy explains
that washing a baby is unnatural and unnecessary. She had
at least one child of her own, and she assures us that "it is no
more natural or necessary to wash a baby all over every
day than to take a fish out of water and cover it with dirt."
The baby will remain "as sweet as a new blown flower"
without the daily bathing.^ Being a man, and a bachelor, I
admit that this sounds odd to me, but readers who are women
and mothers will doubtless assure me that Mrs. Eddy is right.
I have said that we can never detect Mrs. Eddy in a humorous
mood. But, as the adage says, "Homer sometimes nods,"
and it is permitted to think that Mrs. Eddy sometimes smiled.
For example, we are inclined to imagine that there may have
been a twinkle in her eye when she wrote the story of the
"unthinking lobster." The lobster, she explains, after losing
a claw, grows another in its place, because the lobster does not

6 Science and Healthy p. 566. 1903 Edition.
Tibtd., One Hundred and Fifth Edition, p. 411.

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1922.] MRS. EDDY, A CREATIVE INTELLECT 197

think; but man, when he loses a leg, does not grow another
in its place, because he thinks. Did Mrs. Eddy, when she
wrote these words, smile sweetly if the question leaped to her
mind: ^Suppose the man were the unthinking lobster!"

I think we have seen enough to demonstrate the injustice
of the accusation that Science and Health is an altogether
ponderous and a laboriously metaphysical book. Mrs. Eddy
has the humor, though unobtrusively presented, of Mark
Twain. Indeed, there may be those who would say that Mark
Twain attacked Mrs. Eddy because of jealousy. The '*un-
thinking lobster*' is as funny as the *' Jumping frog of Calaveras
County.*'

But let us have one more instance of the creative quality
of Mrs. Eddy's thought. There is, as my readers know, a corps
of lecturers in Christian Science, men and women trained to
know the mind of Mrs. Eddy, and authorized by the Mother
Church to deliver public discourses upon her doctrine. One
of these, a Mr. Marston, speaking in San Francisco some years
ago, explained that foods and drinks are either healthful or
poisonous, not because of any quality inhering in them, but
because of the "thought" of the majority of mankind. Bread
nourishes because we think it is nourishing. Toadstools
poison because we think they are poisonous. If the majority
of mankind thought that bread is poison, it would be as deadly
as toadstools. If the majority of men thought that toadstools
were nutritious, they would be as nutritious as bread. And
so on. Furthermore (and here is an epoch-making discovery),
whiskey is intoxicating because the majority of men think it
intoxicating. And buttermilk is non-intoxicating because the
majority think it non-intoxicating. But suppose the majority
should agree to change their opinion about buttermilk I This
prodigious idea has not been given the attention it deserves.
Imagine the throngs at the buttermilk coimters, guzzling glass
after glass, and jeering drunkenly at the Eighteenth Amend-
ment! How true it is that Mrs. Eddy's creative thoughts may
be used for the danmation or the salvation of society. How
false it is that there is nothing but dry metaphysics in Science
and Health.

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PAUL ELMER MORE.

BY BROTHER LEO.

IJITERARY criticism is really an index of culture;
and the sparseness of it, and the generally low
standard of it in the United States, are not the
least convincing indication of our intellectual cal-
lowness. Our case would, indeed, be desperate,
our prospects far from bright, were it not for the existence of
at least a few such scholarly critics as Paul Elmer More. His
dozen littie volumes of Shelburne Essays may not rank among
the *^six best sellers," and may, like most good things, be
caviar to the general; but, at least, they serve to assure the
world that in the things of the mind, America is not altogether
common and unclean.

Paul Elmer More is not without limitations and perver-
sities, but he does rank, and rank high, among those true
critics, those inspirers and initiators, those appreciators of
world literature who possess scholarship and catholicity of
ouUook, who have, as Lionel Johnson would say, preferences
rather than prejudices, who are intent less on evanescent
aspects than on those bleibende Verhaltnisse, those abiding
relations which Goethe made the object of his quest Dur-
ing the several years of his editorial connection with The
Nation — ^in the era before The Nation had followed the gleam
and become the organ of current sociology, and the arena of
world poUtics, and the home of lost causes — ^Mr. More en-
gaged lavishly in what was technically book reviewing; but
the fruitage of his labors was more than mere ephemeral
comment. Even within the confines of semi-journalism, his
writings were remarkably free from the haste and flashiness
which mark and mar our literary magazines; and those same
writings, re-shaped and re-fashioned, and restored from the
ravages of his own editorial blue pencil, have, in book form,
burgeoned into their second spring. All in all, the Shelburne
Essays constitute the most important and distinguished con-
tribution to literary criticism that twentieth century Amer-
ica has thus far made. In the retreat of his book-lined study

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1922.] PAUL ELMER MORE 199

at Princeton, Mr. More may well enjoy the consolation conse-
quent upon a good work well done.

All literary criticism that in any notable degree rises
above anonymous and superficial book-reviewing» has two
distinguishing marics. It is, in a liberal sense, autobiograph-
ical, and necessarily so; and it represents a fusion of literary
appreciation, with theories and standards derived from other
fielfls of human thought. Literary criticism that is exclu-
sively literary, cannot stand alone. Aside from that form of
it concerned with the mechanics of writing, and that other
form devoted to the aesthetics of authorship, there can be no
flilich thing as pure literary criticism. The moment our in-
terpretation of literature becomes vital — that is, the moment
we begin to correlate books with life — at that moment we are
compelled to associate literature with other phases of human
activity. Rightly to view the great books of the world, we
must, as it were, flood them with a light other than their own
— the light of history or the light of religion, the light of philos-
ophy or the Ught of science, the light of psychology or the
light of art And so, in the writings of Mr. More, we find an
essential self-revelation, ordinarily indirect, but sometimes
conscious and deliberate; and we find, also, that, in common
with some of the very greatest literary critics of the world,
he habitually regards literature from the viewpoint of the
moralist and the philosopher.

That Mr. More has had religious experiences and doc-
trinal mutations, is manifest on almost every page of his
books. On one occasion, at least, he speaks out directiiy and
simply, and in a very few words depicts his spiritual pilgrim's
progress: ''Having dropped away from allegiance to the
creed of Calvin, I had, for a number of years, sought a sub-
stitute for faith in the increase of knowledge; like many an-
other, I sought to conceal from myself the want of intellectual
purpose in miscellaneous curiosity.'*^.

He is writing about SL Augustine, from his inevitable
point of view of philosophic dualism, and so it is eminently
fitting that Mr. More should thus approximate to the mode of
the Confessions; but it is significant that here, as elsewhere,
he should envisage religious faith as something mainly, if not
exclusively, intellectual. The wherefore of his defection

I Shelbome B$ga9§^ Stxili SerfM.

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200 PAUL BLUER MOKE [Nov.,

from Calvinism, he does not explicitly state; but those of us
who know something of his writings, and his outlook on life,
feel very sure that his religious transition was prompted and
sustained by serenely intellectual motives, that Calvinism, in
a word, he had found unsatisfying to his head rather than to
his heart. Some of Mr. More's extravagant censors have im-
plied that the Princeton sage had no heart. Of course, they
are in error. But certain it is that Mr. More conscientiously
endeavors to keep his heart in its place. To him, emotion is
secondary and suspicious; cognition, primary and all-embrac-
ing. Yes, Mr. More has a heart; but I strongly suspect that
he is the least bit regretful of the fact

That Mr. More prevailingly feels with his head rather
than with his heart, is the explanation of both his strength
and his weakness as a critic of books and of life. It explains,
on the one hand, his remarkably vast and accurate erudition,
an erudition that makes him equally at home with the poet-
philosophers of India, with the exponents of conservatism in
British politics, with the wise men of the Greeks; with William
Beckford and Emerson and Nietzsche, with Sainte-Beuve and
Newman and William James. Nothing that is intellectual,
is foreign to him. And, on the other hand, it explains his not
less obvious limitations — his unresponsiveness to the finer
strains of Shelley and Francis Thompson, his high estimate of
Pope as a poet, his laudation of Arnold to the disparagement
of Ruskin and Carlyle, his pensive disappointment in New-
man's acceptance of Catholicism, his cerebral enthusiasm over
the Port Royalists, and his amusing suspicion of the Jesuits
with all their works and pomps. It explains what constitutes
his essential shortcoming as a critic, the dwarfing and suppres-
sion of his emotional nature, and his insistence in the practical
realm of logical, even of mathematical, canons of certitude
and conduct. The distinguishing mark of a good critic, Mrs.
Humphry Ward claimed,* is ^'reasoned rashness." In Mr.
More, the reason is in copious plenty; but the rashness is nil.
Mr. More is too dignified and decorous to call anybody names;
but were he capable of pelting Non-Conformists with epithets,
he would most certainly shriek "heretic!" at any thinker, little
or great, who is guilty of suffusing his intellectual processes
with the glow of vibrant human emotion.

ZAmUV9 Journal, Introduction, p. iz.

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1922.] PAUL ELMER MORE 201

Specifically, Mr. More's lack of emotional appreciation
explains the obliquity of vision revealed in his scholarly essay
on St. Augustine. He concedes that, in his ^'emotional psy-
chology, at once subtle and intense, Augustine is the father of
modem literature, and he has never been surpassed." But
here, according to Mr. More, is the head and front of the great
Doctor's offending:

Though there is a logical correctness in Augustine's main
syllogism, one cannot read much in his works without dis-
covering whole tracts of thought and exhortation that re-
fuse to take their place in his dogmatic system [as Mr.
More elects to conceive of it] ; one finds that in his practical
doctrine he builds upon what may be called the logic of emo-
tions rather than upon pure reason.'

Substantially, all the problems of life and literature, of
philosophy, science, and art, resolve themselves, in Mr. More's
conception, into the basic formula of dualism. *'I confess,*'
he avers, ^that to me monism has always been merely another
word for monomania.''^ In the premises, therefore, we are
warranted in recognizing a manifestation of dualism, at once
ironic and pathetic, in the spiritual affinities and the intellec-
tual loyalties of Mr. More himself. And in his case, the par-
adox — ^for dualism involves a fundamental paradox — lies in
the fact that this frigidly intellectual devotee bums his incense
before a warmly human shrine, that Mr. More, the scholar of
the head, so sedulously worships Plato, the philosopher of the
heart. For him, all roads lead to Athens, as for Mr. Belloc,
all roads lead to Rome. The cast of his thought, the bent of
his mind, the flair of his temperament, one would think,
should lead him rather to St. Thomas of Aquin, and to Aris-
totle; yet to him, the Angelic Doctor is but a thinker of '*ad-
mirable patience and inexhaustible cunning,'*'^ the deviser of
an ''austere dialectic,''* and the Stagirite has seemingly lived
and thought in vain. But he can tolerate St. Augustine, most
Platonic of the Fathers; and the Dialogues of Plato are his
Bible and his Book of Common Prayer.

His reading of Plato has been receptive and profound,

8 Shelburne Essays, Sixth Series: "St AugasUne. 4 Ibid,, Seventh Series, p. 200.
s Aristocracy and Justice, p. 79. e Ibid,, p. 87.

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202 PAUL ELMER MORE [Nov.,

and his comments on Plato are searching and suggestive. Be-
sides the frequent references to the Dialogues in the Shelburne
Essays, two of his books, Platonism and The Religion of Plato,
contain Mr. More*s sometimes exasperating but invariably
graceful and stimulating interpretation of the truly luminous
and penetrating mind which so long ago preserved for us, and
elaborated upon, the teachings of Socrates. In the preface to
Platonism, Mr. More has anticipated a stricture which em-
anates spontaneously from all Platonists and pseudo-Platon-
ists who do not see eye to eye with him:

To one criticism I should be sensitive. Those who have
read the eighth volume of my Shelburne Essays will recog-
nize that the present work is virtually an expansion of the
views there summed up in the 'Definitions of Dualism/*
and they may think that I have tried to impose my own
theories on Plato, to measure him in my pint cup. In a
way, every interpreter of a great author must be open to
such a charge; he has no other measure than his own
capacity. But, at least, I am not guilty of attempting to
force Plato into conformity with a preconceived system; the
"Definitions of Dualism" were themselves the result of my
study of the Dialogues, and avowedly rejected any preten-
sions to originality.

Before so suave and adroit a stealth of the reviewer's
thunder, we must perforce bow in the silence of respect, if not
of acquiescence. His position, that every interpreter "has no
other measure than his own capacity,'* is impregnable; and we
cheerfully concede that Mr. More has not consciously attempted
to force Plato into conformity with anything. Nay, we are
even grateful that he has stressed the intellectual side of the
Dialogues, remembering, as we must, that too often com-
mentators have over-emphasized their emotional aspects, and
have envisaged Plato as a species of glorified Shelley in prose.
Despite Mr. More's honorable sensitiveness, we must report
that his view of Plato is not a balanced view; but it does much
to conserve in balance our conception of Plato and Platonism.
We recall Walter Pater, and we rest content.

Catholicism looms so large in any adequate conception
of world literature and world thought, that no critic, dowered
with depth and discernment, can consistently ignore either the

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1922.] PAUL ELMER MORE 203

fact or its implications. At once profound and open-minded
in his attitude, and engrossed with the religious and philo-
sophical ramifications of literature, Mr. More never seeks to
evade the issue. Though by temperament and outlook un-
sympathetic with the Christian theory of life-^he designates
Christianity "^mythology" in his famous "^Definitions of Dual-
ism,"^ and elsewhere assumes, as a matter of course, the mod-
em repudiation **of the mediaeval belief in the infinite, omnip-
otent deity*** — ^he habitually follows the prudential prompt-
ings of his ''inner check," and avoids permitting his bias to
degenerate into prejudice. His serenity, his intellectual poise,
and his sometimes startlingly clear insight, enable him to
evaluate with truth and sanity — in essentials, at least — ^many
of the distinctively Catholic books of the world. And often,
in discussing works of general literature, he says things that
the most thoroughgoing Catholic critic must endorse. Thus,
in commenting on the spirit of a sadly gnarled zealot of
morality, he caUs attention to a truth that now and then Cath-
olic thinkers have overlooked: 'There is no joy in Tolstoy,
and, lacking joy, he lacks the deepest instinct of religion."*
That sentence is a potent reminder of the Apostle's exhorta-
tion to '"rejoice in the Lord always," of the multitudinous
"alleluias" which spangle the liturgy of Mother Church, of
the "good tidings of great joy" whereof, one night in starlit
Bethlehem, the angelic chorus sang.

Here and there, of course, throughout his essays, Mr. More
falls short in his efforts to grasp the true signification of Cath-
olic literature and Catholic philosophy. Dwelling on a fa-
mous passage from St. Paul, Mr. More remarks:

I have not in mind to dpeak slightingly of the Christian
faith, or of any genuine faith; I know the sources of re-
ligious conviction; but when I see the perplexity into which
even St. Paul could be thrown by the fear of losing his
belief in a particular miraculous event [t e., the Resurrec-
tion of Christ], I appreciate the force of Plato's boast that
he alone, with his master, had the courage to rest his faith
on the simple common sense of mankind. This is phil-
osophy.*<>

7 The Drift of RomantieUm, p. aM. • ArUtoeraeg and Justice, p. 94.

• Shelburne BssagM, Pint Series, p. 216. lo PUUonUm, p. 76^

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204 PAUL ELMER MORE [Nov.,

Nowhere has Mr. More given a more graphic revelation of
his inherent spiritual limitations. For him religion must have
no relish of the supernatural in it, it must not be that which
Cometh from above, it must rather be the illusory efforts of a
man seeking to exalt himself by pulling valiantly at his own
boot straps. This mav be philosophy, indeed, philosophy of a
sort; but i: la nut the^i^failosophy which can fire the hearts of
men and remove mountains and renew the face of the earth.
But it can be, and it is, the philosophy of one upon whose study
mantel stands engraved a Greek sentence, the substance of
which is that things do not really matter, but the irony of life
is such that we must make believe they do I

Such is the pint cup — ^more appositely, the Grecian urn —
into which Mr. More must needs decant the wine of life; small
wonder that we drink and are not sated, that sometimes we
miss its pervasive and delicate bouquet. Small wonder that
the intense religious practicality of Thomas k Kempis moves
the essayist to gentle strictures :

In such a work as the Imitation the brotherhood of
man, taught by the Apostles, was quite smothered by a
refined and spiritual form of egotism : nor can we imagine
St. John declaring: "As often as I have gone forth among
men, I have returned home less a man." ^^

The virile asceticism of the Brother of the Common Life
is incomprehensible to Mr. More, for asceticism Mr. More has
defined as *'the attempt to attain the mystical release by
violence rather than by the gradual discipline of philosophy
and morality.*'" Nor does he recall that what Catholic
terminology, most philosophically, designates ^Vocation," calls
a St. John to one form of Christly life and a Thomas a Kempis
to another; that the Imitation was written by a monk for
monks, by a specialist for specialists; that in applied Chris-
tianity, as Catholicism understands it, there is room not only
for the free exercise of the altruistic impulses, but likewise for
the effective and salutary sublimation of the self-regarding
emotions. Surely, his beloved Plato, with his threefold classi-
fication of citizens and functions in the ideal commonwealth,
might have brought Mr. More a fuller understanding.

11 Shelbnrne Baags, First Series, p. 208. is Th€ Drift of RomanticUm, p. 293.

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1922.] PAUL ELMER MORE 205

Small wonder, too, that Mr. More finds his own placidly
philo8u4>hic personality out of harmony with the finer and
more exalted poetic flights of Crashaw and Thompson: *'In
both there is tl>?^same breath of the prison house, something
close and f ebri^^ and spiritually exacerbating." " The criti-
cism, flows from a fundamental;4isparity of both principles
and temperament — ^the kind of criticia». a we ir.!^ V{ ig^pect from
a mathematician discussing the poetry of Keats or %n Hegelian
philosopher descanting on Mr. Chesterton's Orthodoxy. Yet
the very narrowness of Mr. More's viewpoint and the very
inadequacy of his interpretation serve, at least in a minor and
negative way, to make several of his comments on Thompson
apt and stimulating. Such is his exposure of a manifest in-
consistency in the structure of "The Hound of Heaven,'* where
first)* the soul is represented as fleeing from the pursuing Feet,
and then, is affectionately reproached for having driven the
Divine Love away. It is a molehill of imperfection, to be
sure, but of imperfection none the less. And such is Mr.
More's statement that often Thompson's 'Hortured language
sounds like the beating on the ground of wings that cannot
rise." ^* That is a true and, I think, a very beautiful figure,
and it illustrates the case of more poets than Thompson; its
range of application, indeed, is w^ll-nigh as universal as liter-
ature itself.

But Thompson was undeniably a- Romanticist, and that to
Mr. More is very nearly the unforgivable sin. Frankly, he
does not approve of Romanticism; and, also frankly, he has
urged against that tendency in art and letters practically
everything that can be urged. No Romantic poet will ever be
honored with literary canonization if our somewhat mad and
unphilosophical world will but give heed to the pleadings of
this formidable fidei defensor of thje Classical tradition. He
stresses the ''drift" of Romanticism, and most convincingly
urges that the general fault with the movement is that it is
just a drifting. It spells decadence, too, in many of its man-
ifestations, and some of its practitioners "appear like truant
boys who need to be spanked and sent again to their lessons." ^^
Oscar Wilde he unequivocally damns as "sincere with the

It Shelbome Esboom, Seventh Series, p. 185. i4 Ibid., SeTenth Series, p. 154.

16 Wtd., Tenth Series, p. 280.

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206 PAUL ELMER MORE [Nov..

pathos of conscious insincerity.**" Resourceful prosecutor
that he is, all facts he finds grist for his mill; and in dismissing
the group of men who amazed the English-speaking world in
the '^naughty nineties," he utilizes the argutnfintum ad hom-
inem with deadly effect: V

It is» in fact, like^ a nightmare to read their lives. The
hectic decay of Aubrey Beardsley is almost health in com-
parison with the state of most of those who gave to the
movement its tone. Of the living we speak not; but there
is Lionel Johnson, the best artist of them all when he grew
serious, a victim of absinthe, found in the gutter with his
skull crushed; there is John Davidson, with his vision of a
new universe ended in mad suicide; there are Ernest Dow-
son and Francis Thompson, mingling their religion with
the fumes of alcohol and opium; there are others whose
tainted lives and early deaths need not be examined; and,
above all, is the hideous tragedy in Reading Jail. These
men, who appeared to be treading so fantastically in *'the
variant bypaths of the uncertain heart,*' knew also in the
flesh the certain terrors of organic decay .^^

**The variant bypaths of the uncertain heart** Mr. More
traces likewise in much semi-educational and semi-socio-
logical literature, especially in works of fiction, exploiting a
vague humanitarianism and substituting ideals of social serv-
ice for the older and sterner faith in God and conscience. He
is more than dubious of the so-called new morality; he dis-
approves of it because it is nebulous and lacks stamina, be-
cause it is amorphous and is deficient in bony structure. 'The
whole effect of calling sympathy justice and putting it in the
place of judgment is to relax the fibre of character and nourish
the passions at the expense of reason and the will.** ^* It is
distinctly refreshing to read his strictures on that well-mean-
ing, but alarmingly myopic, theory of civilization based on the
principle of man*s humanity to man. Social sympathy as a
rule of conduct he judiciously mistrusts, not primarily because
it is social, but beeause it is sympathetic. After citing a
clerical preachment to the effect that *Taith*s fellowship vdth

16 ShMlbmrnA SssagM, SeTentfa Series, p. 232. it Ibid^ Tenth Series, p. 281.

i^AriMtoermeg and JuMtice^ p. 211.

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1922.] PAUL ELMER MORE 207

Jesus is one with the realization of our fellowship in human-
ity,'' Mr. More is moved to remark:

If such a social passion means anything, it means the
reconstruction of life to the level of the gutter. It is the
modern sham righteousness which would have called from
Jesus the same utter scorn as that which He poured upon
'the Pharisaical cant of His own day. ... In e£Fect, the
first and great commandment, "Thou shalt love the Lord
thy God with all thy heart and with all thy soul and with
all thy mind," has been almost forgotten for the second,
'Thou shalt love thy neighbor as thyself." Worship in the
temple is no longer a call to contrition and repentance, but
an organized flattery of our human nature, and the theo-
logical seminary is fast becoming a special school for in-
vestigating poverty and spreading agnosticism.^*

Opposed to Romanticism in Literature and to emotional
humanitarianism in life, Mr. More is not less vigorously op-
posed to what is vague|ly called the evolutionary idea in
science. It is no distortion of his meaning, as conveyed in
one of his delightful personal prefaces, to say that in his view
The Origin of Species and The Yellow Book have met each
other, that Huxley and Wilde have kissed. In both literature
and science he combats "a belief that things of themselves, by
a kind of natural gravity of goodness in them, move always
on and on in the right direction; a confiding trust in human
nature as needing no restraint and compression, but rather full
liberty to follow its own impulsive desires to expand; an in-
clination to take sides with the emotions against the inhibi-
tions of judgment. This is not science nor any proper philos-
ophy of progress; but undoubtedly science, by the law of evo-
lution, has unwittingly, sometimes wittingly, lent authority to
this collapse of reason.'' '^

For comfort and surcease, Mr. More turns to the classic
wits of the Popean age, and invokes their satiric shades to
flood the modern world with saving malice; for of wit, he
holds, malice is an essential ingredient:

I even think that nothing would be a more wholesome
tonic for our modern surfeit of sentimentalism than a little

19 Ariaioeraeg and Jtuttee, pp. 107, 208. soJbM., prefaee, pp. vlll., Iz.

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208 PAVL ELMER MORE [Nov.,

of the saving grace of malice, and that amidst the welter of
humanitarian optimism a proper counter-irritant might be
found in Swift's great foundation of misanthropy. . . . We
suffer from a murky surfeit of self-flattery and sham phil-
anthropy, and a little of the opposite excess might help to
clear the air. . • • There are several people in the world
who need to be vexed.*^

Thus firmly intrenched behind the first line defences of
Classicism, Mr. More steadfastly holds fast that which is good.
For one thing, he is unequivocally on the side of decency. He
tells the plain truth about Congreve and Mrs. Behn and several
other of the lascivious Restoration writers, and he formulates
with a happy blending of discernment and good sense the all-
sufficient condemnation of what in our, as in other, days has
been eulogized as realism: *lt is a nasty thing to take com-
placence in creating a nasty world, and there's an end on*t.*' ^'
Whitman he can endure, but not the Whitmaniacs. "*! do not
see why Americans should hesitate to accept him, with all his
imperfections and incompleteness, and with all his vaunted
pendantry of the pavement, as one of the most original and
characteristic of their poets; but," he adds significantly, "to
do this they must begin by forgetting his disciples." ^^

It is not surprising that some of the literary dabblers and
philosophic parvenus, who euphoniously style themselves the
Young Intellectuals — though most of them are old enough to
know better and all of them appear less concerned with the
human brain than with other organs — taunt Mr. More with
being in manner stodgy and in matter wearisome and ir-
relevant. But Mr. More has the last word, for here he is on the
side of the angels, and there's an end on't

Yet there is no need to subpoena the angels. A random
page or two from any of his books, read with unbiased mind
and in a reasonably receptive mood, should convince even a
Young Intellectual that whatever else may be his failings, Mr.
More knows how to write English more than passing well.
He has ideas and convictions and a superb sense of form;
he is choice without being finicky in his use of words; he under-
stands the aesthetic potency of variety and vigor and suspense;
he can be epigrammatic without overdoing the thing, and he

21 With the Wits, preface, pp. ix.» x. 22 Ibid,, p. 78.

2iSh€lbwme BasagM, Fourth Series, ^p. 211.

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1922.] PAUL ELMER MORE 209

18 not totally devoid of humor. True, he demands much of his
readers in the way of general reading and intellectual back-
ground; but to some of us that is a virtue in him rather than
a defect In fine, as a stylist, Mr. More, though less pyro-
technic than Mr. Chesterton, less incisive than Mr. Belloc, less
'popular*' than Professor Phelps or Professor Sherman, and
less amusingly underbred and .impertinent than Mr. Mencken,
has a command of the King's English that must win the favor,
though perhaps not the fervor, of any normal human being
intent on something more thoughtftd than a jig or a tale of
bawdry.

Nevertheless, to wax enthusiastic over Mr. More as a stylist
is simply impossible. That truism of Buffon's never was more
true! Mr. More*s style is Mr. More; and it sparkles often, but
rarely glows. It is a style to admire rather than to like.
There is something about it, not^ pedantic nor petulant, nor
even wholly condescending, but chill, aloof, inhibitive, some-
thing angularly ministerial, provocatively professorial, cappa-
magnacally episcopal — something, in short, one never learns
from Plato. We may find oursenres in accord with Mr. More
oftener than we find ourselves in accord with Carlyle; but we
can never love Mr. More as, with all his crochets, we love
Carlyle. Robert Louis Stevenson said of his idol. Sir Walter
Scott: **He makes me long to box his ears — God bless him I*' ^*
We should be awed at the thought of boxing Mr. More*s ears,
terrified at so incongruous a thing as praying for him. It
would be as reasonable to box the ears of a Venetian doge or
invoke a benediction on the law of gravitation.

And yet to close this fragmentary study of him on that
note were to do Mr. More a serious injustice. For there are
passages in his essays that stand out in memory as flawless
marbles against a fleckless sky, a keen wind scouring from
their polished surface the last particle of invisible dust, the
brilliant sunlight mellowing their contours into semblance of
throbbing life. Such is his modulated, but eloquent, plea for
classical education in Aristocracy and Justice :^^ such are the
beautifully poised concluding paragraphs of Platonism; such
— and to quote it at length needs no apology — ^is that passage
in his essay on Pascal, wherein is set forth a distinction of

t4 J. A. Rumnerton, SUvuuonUuuu
t6 •Th* Paradox of Oxf ^ ^" p. M, $t m«.
Wm czvi. 14

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210 PAUL ELMER MORE [Nov^

values and of principles that, irrespective of what one's per-
sonal spiritual experiences and meditations may enable one to
read into it, thrills with **thoughts beyond the reaches of our
souls/' He has quoted Pascal on the infirmities of human
nature, and Voltaire's reply: **I dare to take the part of human-
ity against this sublime misanthrope; I dare to assert that we
are neither so evil nor so wretched as he says." Whereupon,
writes Mr. More:

From the point of view of common sense, from the feel-
ings of the man absorbed in the tumult of diversion and
business, Voltaire is right, and Pascal himself admits as
much. But there is another point of view, and when once
the inner eye has been opened to this aspect of life, though
it catch but a glimpse of that vision and close again to its
own night, the words of Voltaire seem but the language of
one born blind. When once the sting of eternity has en-
tered the heart, and the desire to behold things sub specie
mtemitatis, when once the thirst of stability and repose has
been felt, for that soul there is no longer content in the
diversions of life, and, try as he will to conceal to himself
the truth, with every pleasure and amid every distraction
he tastes the cloying drop of bitterness. Henceforth, in the
midst of enjoyment, he knows, with Pascal, how ''horrible
a thing it is to feel slip away all that one possesses;" and
he cannot forget that ''the last act is bloody, however fair
all the rest of the comedy; in the end, we throw a little
earth on the head, and it is over for ever." It is not ex-
aggeration to say that the consciousness or unconsciousness
of this dualism is the most fundamental mark of division
among men. Here lies the distinction between civilizations,
between faith and reason, between religion and rationalism,
between piety and morality, between genius and talent.^

It were as unfair as it is facile to level at Mr. More the
strident charge of inconsistency, to point out that his view of
things, sub specie aeternitatis, is difficult to reconcile with his
implied and express skepticism, that, to use the words in
which he himself criticizes St. Augustine, **one cannot read
much in his works without discovering whole tracts of thought
and exhortation that refuse to take their place in his dogmatic
system;" that his distinction between faith and religion seems

B6 Shelburtu BMsags, Slztli Series, pp. 140, 147.

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1922.] PAUL ELMER MORE 211

specious and speculative, that his almost monomaniacal in-
sistence on the theory of dualism in every department of life
and thought, might aptly enough be construed into a justifica-
tion of those very educational, literary, and sociological
vagaries which he so learnedly combats and so profoundly
deplores. It were unfair, and futile; for upon differences
r^arding fundamental life principles argument is fruitless.

Wiser it is to accept him for what he is worth. Mr. More
is a thinker, a scholar, an essayist of pith and distinction; he
has much to teach both tibis generation and the next. I recall
a pregnant and significant thing that the late Bishop Spalding
wrote of Epictetus, Seneca, and Aurelius: ^o derive profit
from their works ... all that is required is an open mind and
a tractable heart. What is speculative disappears in the pres-
ence of the practical worth of the truths they utter. To read
them aright, we need attentive and devout spirit rather than
an acute and curious intellect.'' ^ And so it is with Mr. More;
only for the reader of the Shelburne Essays **an acute and
curious intellect** will prove no negligible asset

Personally, I find a hint of unconscious symbolism in the
description of himself, in *The Paradox of Oxford,*' '* standing
one gray day in the quadrangle of Oriel College and gazing up
at the windows of the rooms once occupied by John Henry
Newman. In a whimsical mood, while recognizing the het-
erogeneity between the two men, I perceive, none the less,
how much they have in conmion, how keen their zest for the
things of the mind, how unswerving their devotion to high
ideals, how intense their intellectual passion for the best in
the ancient culture. And as I wonder and dream, there flashes
across my mind a bit of verse, alien in spirit alike to Cardinal
Newman and to Mr. More, and, therefore, in accordance with
the latter's favorite dualistic theory, singularly apropos :

When all the Temple is prepared within,
Why nods the drowsy Worshipper outside?

TtGiimpses of Truths '^^pictetas." uArtstoeraev ana Juatiee, p. 80.

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PROFESSOR DEWET AND TRUTH.

BY JOSEPH T. BARRON.

ilROFESSOR JOHN DEWEY of Columbia Univer-
sity is the pundit supreme of American philos-
ophy. He is the uncrowned king of our phil-
osophic intelligentsia, the successor of the late
William James, whose mantle he unassumingly
wears. Any pronouncement of Mr. Dewey's on things phil-
osophic, is therefore intriguing. Indeed, any of the output of
that small but sturdy band of American seekers after truth,
is of interest to us simply because it is American; but when
their leader speaks, it is for us to hearken, if not to agree.
Mr. Dewey has spoken to us through the pages of some four-
teen volumes, the latest just off the press, and through his
numerous contributions to periodicals. His writings have
evoked much controversy; like all who would lead us into the
promised land, he has won for himself enthusiastic support
and mordant criticism. Many and telling are the shafts
leveled against him. We shall content ourselves with an ex-
amination of a minor, if important, part of his system — ^his
views on a question that has harassed the minds of thinkers
from the dawn of Greek philosophy to our own day — ^the ques-
tion of the nature of truth.

Mr. Dewey professes that species of anti-intellectualistic
philosophy known as instrumentalism. The revolt against
reason has assumed wide proportions in our day. The his-
tory of philosophy shows that men rebel, periodically, against
an over-extravagant cult of the intellect; the Sophists and
Socrates protested against the rationalism of the earlier Greek
philosophers, while Rousseau embodied a similar protest
after the ^'Enlightenment** of the eighteenth century. In our
time, the worth of the intellect has been impugned because of
its alleged failure as regards knowledge and as regards life.
It is held that the intellect has failed in its effort to get into
contact with reality, and that it had best be supplanted by the
evangel of action and practicality. Agents are to be preferred
to thinkers — the sons of Martha are to take precedence over

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1922.] PROFESSOR DEWEY AND TRUTH 213

the sons of Mary. This philosophy is the expression of the
world's admiration for the pushing man of affairs, for
the man who does things, as opposed to the recluse whose
thoughts do not issue into practical results. The doctrinaire
and academic ^^speculative'' philosophy of our text-books is to
be scrapped as useless. If philosophy has any claim to exist-
ence, it must justify that claim by becoming operative. Thus
speaks anti-intellectualism. It is protean, embracing widely
divergent systems of thought, and among them we may place
the instrumentalism of Mr. Dewey.

Instrumentalism is so called because it regards thinking
as an instrument, a tool. The intellect is not an oracle, but
a practical instrument. We think solely in order that we
may foresee the future, and thus act intelligently. By pre-
vision, we acquire control over our environment and efficiency
in its management — we are enabled to adapt our environment
to human needs. Experience should not be undergone for its
own sake; it is but a means to an end, the end being action.
Theorizing divorced from action is futile; action guided by
theory is the end to which thinking is the means. Thinking is
first, last, and all the time for the sake of doing. The worth
of the entire cognitive function is planning and purposing.
To experience, in a word, is to experiment. By thus experi-
menting man can learn to tame his environment and make
it subject to him, because by understanding a thing he is
enabled to anticipate further experiences from it, and his con-
duct can thus be purposive. Knowing is essentially, there-
fore, an activity elicited by our environment, which in turn
alters the environment. The working hypotheses which we
form by our experience have as their end, today at least, the
amelioration of social, political, and economic conditions.
We should think in order to put an end to the many ills which
flow from existing conditions in the economic and political
orders; we should think to better society. Thus the task of
philosophy ^is to clarify men's ideas as to the social and moral
strifes of their own day," and the instrumentalist philosopher
will find his ^compensation in enlightening the moral forces
which move mankind, and in contributing to the aspirations
of men to attain to a more ordered and intelligent happi-
ness."^

1 ReeonMtruction in PhUoMOphg^ pp. 26, 27. N«w York: Buuj Holt A Co.

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214 PROFESSOR DEWEY AND TRUTH [Nov.,

It is obvious that such a complete reorientation of the
nature and burden of philosophy will demand a new theory
of truth. The traditional theories of correspondence and
coherence can find no place in instrumentalism. It is forced
to discard the older conceptions, and to construct a theory
that will be consonant with its view of the meaning of philos-
ophy as a whole. It must even go beyond the idea of truth
held by the semi-pragmatists. The latter make utility the
criterion of truth; it is the norm or standard whereby we dis-
cern the false from the true. Utility is for them not the truth
itself, but a sign of the truth. Accordingly, we find Mr. Dewey
advancing beyond this mitigated pragmatic criterion. Where
they say, utility is a test of truth, he identifies it with
truth — ^utility is truth. In one place, he seems to make use-
fulness or ^Vorkability*' a test of truth, when he says: ^If
ideas, meanings, conceptions, notions, theories, systems are
instrumental to an active reorganization of the given environ-
ment, to a removal of some specific trouble and perplexity,
then the test of their validity and value lies in accomplishing
this work.*** Nevertheless, the so-called Chicago school, of
which he is plumed as the founder, and he himself in former
writings, clearly identify truth with utility, and we have no
warrant to suppose he has receded from this position.*

The view that verification, or the effective working out of
the idea, and truth are one and the same thing, is expressed in
the following passages, where he gives us a definition of truth :
**Its (the claim, or pretension, or plan) active, dynamic func-
tion is the all-important thing about it, and in the quality of
activity induced by it lies all its truth and falsity. The hypoth-
esis that works is the true one; and truth is an abstract noun
applied to the collection of cases, actual, foreseen, and de-
sired, that receive confirmation in their works and conse-
quences." ^ It would appear, then, that truth is verification,
satisfaction, utility. This theory of truth we shall examine.

Mr. Dewey takes pains to forestall one of the common ob-
jections leveled against his theory of truth, viz., that it leads
to crass utilitarianism and ultra-individualism. The whole
pragmatic movement has been accused, because of its matter-

2 Reconstruction in Philotophg, p. 15«.

sln/lneitce of Darwin, pp. 109, 139, 140; Mind, N. S., XVI., 1907, p. 337; Journal
of Phiiosophg, IV., 1907, p. 202.

4 Reconstruction in Philosophy, pp. 150, 167.

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1922.] PROFESSOR DEWEY AND TRUTH 215

of-f act teiiden<79 of being but a philosophic echo of the sordid
and mercenary spirit which is supposed to dominate our land.
It is this view of pragmatism which has led writers of other
countries to proclaim that it is an essentially American philos-
ophy. Thus an Englishman recently wrote that pragmatism
''demands a moral complacency more conmion in Boston than
in England/* ' So, too, others explain that it is but the out-
come of the money-grubbing temper of the western world/
But this is a misinterpretation of this movement, since it does
not of itself determine a low scale of values. The instru-
mentalist may, and, in the present instance, does define high
standards of life. The question of a raffish or exalted view of
life does not depend on the doctrine that the true is the useful,
but on what is held to be the aim and purpose of life. The
instrumentalist may just as well seek to achieve the zenith as
the nadir of existence. Mr. Dewey deprecates this estimate
of his thought when he says: "So repulsive is a conception of
truth which makes it a mere tool of private ambition and
aggrandizement, that the wonder is that critics have attributed
such a notion to sane men.** ^ He explains, too, that the ob-
jection that his theory leads to ultra-individualism is wide
of the mark. Truth has a social character, and utility and
satisfaction must not be construed to mean utility or satisfac-
tion to the individual alone. Satisfaction is not "a merely
emotional satisfaction, a private comfort, a meeting of a purely
personal end.'* * It is "a satisfaction of the needs and condi-
tions of the problem out of which the idea, the purpose and
method of action, arises. It includes subjective and objective
conditions. It is not to be manipulated by whim or personal
idiosyncracy.** »

But, while he repels these charges, there are other chinks
in his philosophic armor which are not quite so invulnerable.
In the first place, instrumentalism in its insistence on the es-
sential practicality of knowledge unduly circumscribes the
function of the intell^t and depreciates the value of specula-
tive thought. Thinking is often a means to an end, but may it
not sometimes be an end in itself? It is frequently the instru-
ment to our realization of other values, but does its use stop

s p. C MiteheU, Buolution and tli« War, p. 2.

«A. Schinz, Anti-^PragnuUisme; J. Bonrdeau, Pragmatisme et ModemUme.

f BecooMtruetioa in Philosophy, p. 157. 8 Ibid.^ p. 156. » Ibid.

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216 PROFESSOR DEWEY AND TRUTH [Nov^

there? We cannot live without thought — the more the
thought, the better the life — this we may admit, but a more
complete concept of the value of thought indicates that it is
both practical and speculative, because the enjoyment of
knowledge for its own sake, is a value which enhances life.

Many hard things have been said of late about ^'otiose
speculation*' and ^'armchair philosophies*' and **parasitic pro-
fessors,'* and many of them are deserved, but too great a stress-
ing of the worthlessness of speculation for speculation's sake
is a sin in the other extreme. Thought, as an end in itself,
may have a minor place, but, nevertheless, it has a place in
life, and it should not be ejected summarily from it. Novalis*
disclaimer against the narrowly utilitarian view of philosophy,
^'philosophy can bake no bread," is rightly rejected by the in-
strumentalist, but he should not forget that there is a satis-
faction in the mere pursuit of the "'ultimate causes of things,"
and a keen exhilaration in the chase; he should remember that
the latter have values for a number of people and that they
are not, because of this fact, to be discarded. There is a deal
of truth in what the instrumentalist says of philosophers. The
dilettante, who, from the shelter of his irresponsbility, shuns
the problems of life, or who distorts these problems to fit the
theories he has spun out of his own consciousness, the pro-
fessorial fact-shapers, who defend an established order of
things because they are its beneficiaries — these are not true
''lovers of wisdom." The philosopher, like the average citizen,
should not lose contact with society and its problems; he
should not divorce his theory from practice, but to say that
all philosophy is practical, to hold that the philosopher must
be always the active participant in, and never the dispassion-
ate spectator of, the world-riddle; this, it appears, is an ex-
treme view of the function of thought. A more adequate
notion would be that which admits the existence of both prac-
tical and speculative philosophy, which makes allowance for
that burning desire to know which is widespread among
men.

Instrumentalism, like most philosophies whose motto is
action, is inseparably bound up with a deep faith in progress.
Life is not a march towards a set goal, but it is a constant
advance towards new goals; having captured one objective, it
should proceed on to the achieving of another, simply because

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1922.] PROFESSOR DEWEY AND TRUTH 217

it is another. Life means progress, and it is the task of the
intellect to construct new ideals towards which men must
strain. In thus progressing we shall formulate more ennobling
ideals and find a fuller good. But there is no guarantee that
mere movement is a movement for the better, that change is
always good. All progress is change, but not all change is
progress; change may be retrogressive as well as progressive.
The view that ideals are good, simply because they are later
in time than others, is an unproved and an unprovable as-
sumption; it is a naive acceptance of the doubtful creed of
universal evolution.

The man who enshrined his sentiments in that ancient
bit of doggerel, *1 don't know where Fm going, but Fm on my
way," seems to have been in the same predicament as the
instrumentalist. Their position, like most of those who bow
the knee to the credo of action for action's sake and change
at all hazards, is but the philosophic expression of the modern
cult of the recent and the novel, with its corresponding dis-
trust of the old and traditional. Antique, venerable have
become synonyms for untrue and out-of-date. If being young
was a crime in the salad days of William Pitt, surely criminal-
ity has now become the exclusive prerogative of the old. We
find this contempt for the past exhibited in the glib pronun-
ciamentos of our modem illuminati, anent the drama, liter-
ature, art, and even religion. And in more fields than these,
the most damning adjective that can be predicated of anything
is **out-of-date.'' Bertrand Russell has pointed out the very
evident fallacy in this rose-tinted view of the future as the
harbinger of all good things, in the following words : ^Some-
how, without explicit statement, the assurance is slipped in
that the future, though we cannot foresee it, will be better
than the past or present: the reader is like the child who
expects a sweet because it has been told to open its mouth
and shut its eyes. ... I make only two criticisms of it — ^first,
that its truth does not follow from what science has rendered
probable concerning the facts of evolution, and, secondly,
that the motives and interests which inspire it are so exclu-
sively practical, and the problems with which it deals are so
special, that it can hardly be regarded as really touching any
of the questions that, to my mind, constitute genuine philos-
ophy. Except under the influence of desire, no one would

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218 PROFESSOR DEWEY AND TRUTH [Nov,,

admit for a moment so crude a generalization from such a
tiny selection of facts.** ^^ Not that the instrumentalist incurs
this censure to the same degree as do his more radical
brethren; in practice he believes the object of philosophy is
collective human happiness, but in his haziness as to what
constitutes this happiness, in the principle of the value of
progress which underlies his thought, as well as in his insist-
ence on the lack of a definite end for society to attain, he leaves
himself open to this criticism, in principle at least.

To come now to the discussion of truth in instrumentalism.
The first objection to its theory of truth is derived from the
fact that it is based on the constant evolution and ceaseless
flux of things. If everything evolves, then the true and the
false also evolve; standards and ideals must evolve as well.
But if things which give satisfaction and which prove useful
are true, then it follows that the true may become the false
and the false the true. When a proposition or a system of
thought ceases to be useful it is no longer true. Truth, in a
word, is not fixed and immutable; it varies with times and
localities and men. Once true is not always true. There is,
and can be, no permanent truth; all truth is relative. This is
frankly admitted by those who hold to the evolution of truth.
So Schiller speaks of errors as ^'discarded ex-truths;** they
**were 'truths* in their day.** " And Sidgwick afiOrms that "all
truths are pro tem truths at best, and the duration of their
validity is uncertain.** " That Mr. Dewey concurs in this view
may be easily inferred from his doctrine that utility is
truth, although he does not specifically state it.

Now it is only fair to test any system of thought by its
own conclusions. A system which cannot stand against it-
self must fall. It is not unknown for philosophers to submit
the truth-claim of all other philosophies to their own rigid and
uncompromising demands, while they seem to fancy that their
own systems are exempt from any such procedure. Kant
wrote a book to prove that all the mind could attain was the
phenomenon, while this very book purports to give us the real
state of aflTairs. Others have demonstrated that all we can
know is what we have sensed, and, forgetting the while that

10 Scientific Method in Philoiophy, pp. 14-16.

11 Studies in HunianiMm^ pp. 212, 213.

12 Journal of Philo9ophg» n.. 1M5. p. 2M.

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1922.] PROFESSOR DEWEY AND TRUTH 219

we cannot sense this theory, have in their very assertion
refuted themselves. But such a disingenuous attitude cannot
be countenanced by honest thought. Physicians have been
told to heal themselves, and philosophers would do well to
heed similar advice. A philosophy, if nothing else, must be
consistent; it must not be self-refuting.

In the first place, before we examine instrmnentalism in
the light of these considerations, we must note that there are
a number of truths which seem to have withstood the shocks
of time and the blighting touch of age as yet. Should not the
instrumentalist withhold his dogmatic assertion, that they
will ''have their day and cease to be" until that day comes?
But, apart from this, there are other questions which clamor
for answer from the instrumentalist, and answered they must
be before his theory can win our acceptance. Is it a change-
able truth, that all truth is changeable? Or putting the ques-
tion more pointedly: 'Is instrumentalism to be accepted in-
strumentally, and is it to be interpreted in the same way?'*
Consistency demands that it be so received and accepted, and
yet, if we do accept it because it is useful and satisfactory,
then, on its own assertion, it is only relatively, and not abso-
lutely, true.

But instrumentalists do not — ^no philosopher does — ^put
forth their theory as only relatively true. They thus are
impaled on the horns of a dilemma. Elither truth is what
they say it is, or it is not. If the latter is the case, we
can dismiss them without further ado. If truth is what they
say it is, then their theory, being true, is only relatively true.
And if they insist that it is absolutely true, then they deny
their own theory in their very a£Brmation of it. In point of
fact, they take the position as regards their theory that truth
does not rest upon its usefulness; their theory is true because
what it maintains is true, i. e., there is a correspondence of
some kind between it and the real state of things; and because
it is true, it is useful and satisfactory. Hence the presump-
tion of instrumentalism is, that usefulness is not truth, but that
it 18 a mark of truth. But it cannot hold even to this view, for
it contravenes all other systems which are opposed to it, de-
spite the fact that these are eminently satisfactory to their re-
spective protagonists.

Looking at the problem from a slightly different angle, we

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220 PROFESSOR DEWEY AND TRUTH [Nov..

may ask: *ls the instrumentalist theory one which is true
only today, but which was false a century ago. and which will
be false a century hence?'' Here, again, we may venture to
assert that this theory is put forth as a theory that was true in
the past before it was known to be true, and that it will be true
in the future, even though the thinkers of that time will have
relegated it to the museum of philosophical antiques. Which
is to say. that the supporters of this theory believe that the
state of affairs which it represents has not changed and has
not evolved; that which has evolved, is the knowledge of the
theory. But this is tantamount to admitting that the truth of
instrumentalism does not consist in its utility or satisfaction,
but that it is true because it represents things as they are. In
other words, it is ultimately based on the correspondence
theory of truth. It is difficult to see how it can escape the
vitiating charge of inconsistency.

Philosophies which adhere to the doctrine of the evolu-
tion of truth, gain plausibility from the constant parade of
hypotheses and theories through the ages, each of which were
held for a time by all, or at least by a considerable number of
men, but which were succeeded in turn by other hypotheses
and theories, the latter giving way with the passage of time to
new views. None of these systems hold that all truths evolve.
Historical facts do not change with time — they are stable and
imperishable. The date of the birth of Julius Caesar, the year
in which Columbus discovered America, will not evolve;
neither will the sum-total of home runs garnered by the titanic
Mr. Ruth, nor the epic effate of the Governor of North Caro-
lina to the Governor of his sister State. Facts like these, time
cannot wither. But it is maintained in regard to systems of
thought, both scientific and religious, that, while each of these
was the vogue, it was true because it suited the particular men
of that time or place. However, a modicum of reflection tells
us that, while human knowledge is capable of development
and change, both in content and extent, this by no means im-
plies that the true becomes the false, or vice versa. On the
contrary, the obvious reason why one hsrpothesis is rejected
in favor of another, is because it was found to be untrue — ^it
did not square with the facts — and not because it did not give
satisfaction. Hypotheses are, of their very nature, mere con-
jectures. And if they be supplanted, it is not because they are

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19220 PROFESSOR DEWEY AND TRUTH 221

not practical or suitable, but because they are not true, i. e.,
they give a false account of things. Things are useful, in a word,
because they are true; they are not true, because they are useful.

Utility presupposes truth already established. This may
be instanced by the welter of conflicting opinions which usu-
ally exist when knowledge of what is the truth is lacking, or
when knowledge is only opinionative. Witness the dispute rag-
ing today among the Brahmins, who guide our ship of state
over the advisability of our joining the League of Nations. If
we had positive knowledge whether or not our entrance into
that august assembly would benefit us, then the controversy
would be at an end — we would become members, or not. Wit-
ness, again, the dispute as to the wisdom of prohibition. If
we knew it was useful and satisfactory, then the issue would
be closed; but, not knowing — ^in part, at least— if it is useful,
the debate is loud and sustained. Examples too numerous to
mention could be adduced to confirm our point, viz., that,
when in default of certain knowledge, we are forced to base our
beliefs on utility, there is no end to disagreement; judgments
about utility or value or satisfaction are as variable as likes and
dislikes. Utility and satisfactoriness are inadequate for the-
oretical and practical purposes when it is a question of truth.

Instrumentalism is a philosophy actuated by a lofty
motive. Its desire is to put philosophy to work, to drag it
down from the clouds to terra fir ma; its aim is to harness the
thought of the Olympians to the problems of the day. It is
keenly aware of the faults of the traditional pliilosophies —
their sterility, their endless disputes, their Frankenstein prone-
ness to fashion objections which they cannot answer, their
aridity, their want of contact with reality, their far remove
from life. Believing that correction would be futile, it would
revolutionize the classic idea of philosophy, and by this rev-
olution it hopes to lead mankind to the millennium. We may
admit the truth of some of its strictures against the old order
of things, but the remedy it proffers is not a fit substitute,
because in one of its cardinal points, the nature of truth, it
lacks the jewel of consistency* a jewel which must adorn every
claimant which seeks to be adopted as the perennial phil-
osophy.

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AT EVENTIDE.

BY EMILY HICKEY.

The shadows lengthen out

This eventide;
And, if Thou standest here,

Unglorifled
In me and mine — oh, yet,

With me abide.

Here, in the evening li^t.

Clearer than day.
Looking behind, I see

My old life's way;
Oh, would to God, indeed.

That I could say:

"Here, Lord, I went where Thou

Hadst bid me go;
Here, where I mi^t have strayed,

I did not so;
I took what work, what rest.

Thou wouldst bestow/'

Thou gavest penitence.

All-healing grief;
Thou gavest pardoning love,

In dear relief;
And now I bring to Thee

A tare-spoilt sheaf.

And yet, for that I sowed

Some little wheat.
Take it, and let Thy love

The tale complete;
I lay it down before

Thy blessed feet.

Thou knowest I could have done

And did not do;
Have paid the debts of love

That stiU are due;
Have given fair giving meet.

In measure true.

Nay, but full oft my feet
Have strayed and erred;

Full oft mine ears were deaf
To Thy dear word;

Full oft mine eyes looked out
With vision blurred.

Oh, little span of life,
That seemed so long

When the first bell was rung
For matin song.

And all Thy great love-choir
Sang sweet and strong.

Mine is no passionate grief

For love refused;
Mine is no glowing joy

For love well used;
Nor yet a heart that lies

Broken and bruised.

Thou knowest how I have sinned

Oft in Thy si^t;
Thou knowest I tried to do

Some little ri^t;
Forgive the wrong, accept

The rest tonight.

O Jesus, Jesus mine.

What words are these?
Deep in my heart I say.

On bended knees.
Do with me, deare$t Lord,

As Thou Shalt please.

My spirit, O Lord, O Love,

I do commend
Into Thy Hands, my Judge,

Who art my Friend,
Who, loving me, wilt love

Unto the end.

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THE WORKINGMAN AND HIS WAGES.
BY JAMES F. CRONINy G.S.P.

|0R some years past, it is plain that events have
been so shaping themselves as to force even the
unwilling to pay heed to industrial conditions.
The interest in questions born of modern indus-
try is almost universal, and the time has arrived,
we believe, when it is neither safe nor sane for moral leaders
to ignore, or minimize, the gravity of what is at stake.

In the absence of clear thinking among the masses, it
must be made plain that our emphasis on the sacredness of
private property does not place us in the untenable position
of approving or defending the inherent or accidental faults
of Capitalism. And, in condemning Socialism, we must not
allow the unthinking to believe that we are committed to the
approbation or toleration of the abuses and injustices of Cap-
italism. We, indeed, insist that in any solution offered,
the inviolability of private property must be taken into con-
sideration, and we furthermore reject and condemn the par-
ticular solution, known as Socialism, but we in nowise ap-
prove the evils of the present system. Indeed, we are, and
must be, as solicitous of right and justice in industrial life
as in any other department of life.

It may be well for us, also, to remember that although
Socialism would usher in evils worse than the existing ones,
it is, at least, an effort to meet the situation. People may be-
lieve about Socialism what many believe about Prohibition,
that it is so poor a remedy for an evil that it is worse than
no remedy. To condemn one or the other, however, and to
offer no substitute reform, is to reject the attempt made to
solve a question; it is not constructive. If we do the easy
thing, we shall be satisfied with a policy of obstruction, and
simply condemn the efforts of others; if we do the right thing,
we shall not only point out the errors of others, we shall bring
forth our own programme. Boastful laudatores temporis acti,
who mistake a mental storehouse of prejudices and prepos-

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224 THE WORKINGMAN AND HIS WAGES [Nov.,

sessions for reason, who contribute nothing to the solution of
a difficult problem except the condemnation of the efforts of
others to solve the question, must be appraised at their true
value; they are simply and solely offensive obstructionists.
It is painful and pathetic to find Catholics taking the part
of critical obstructionists, even when authoritative Catholic
teachings are being applied to modern questions of industry.
Our present industrial system did not come down from heaven
as a divine revelation, and it is not immune from the saving
grace of change and improvement.

No less an authority, indeed, than the Bishops' Programme
calls for a change, a change in fact which would ultimately
involve, to a great extent, the abolition of the wage sjrstem.
The present method of payment of wages is, after all, a com-
paratively new thing, the result of a social system that came
into existence gradually, did not at one time exist as we have
it today; and, conceivably, the world can again get along
without it.

The present wage system, moreover, has many disadvan-
tages, not accidental, which a little charity might remove, but
disadvantages inherent in the system itself, which laboring
men cannot be expected to overlook. In making the contract
of the wage, the employer has a distinct advantage over the
one seeking a position. Equality of bargaining power is want-
ing. The man seeking employment must work or starve,
while the employer can wait, or employ someone else. The
dependence of the employee on the will and power of the
employer '^approaches that of the subject under a despot, and
finds expression in the phrase: *Well, you can take the job
or leave it.*'** Employers who are so fond of boldly pro-
claiming that they will never submit to ^'dictation*' from organ-
ized labor, are forever assuring us that they can, and wiU,
"run their own business.'* Many of us are not concerned as
to the terms employed, whether **outside interference," **dic-
tation," or the more euphemistic **running my own business,'*
be employed. However, we see no reason for offering special
resistance to the workingmen who try, through equality of
bargaining power secured through organization, to write in the
wage contract the terms under which they will work, any
more than we should resist the efforts of the employer to se-

t Primer of Social Seitnoe. Parklnaon. London: T. S. Klog Sl Son. Page 167.

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1622.] THE WORKINGMAN AND HIS WAGES 225

cure the services of these men on his terms. Both parties are
bargaining; one offers wages, the other offers service. The
employer states his conditions, and he is simply '"running his
own business;'* the workingman states his conditions, and he
is "'dictating.'* Which reminds us that Lincoln once asked a
schoolboy: ""Johnnie, if you call a dog's tail a leg, how many
legs will he haver* ""Five,** answered Johnnie. ""No,** said
Lincoln, ""calling it a leg will not make it one, the dog will still
have only four legs.**

Inherent, also, to the present wage system is the disadvan-
tage that the wage-earner labors under, of being excluded
from a share in the profits. It is not at all clear to the working
people why the employer should walk off with all the profits.
It is very clear, on the other hand, that the laborer ""has a
strict right to profits in proportion to his effective cooperation
in production.** It is clear, furthermore, that the laboring
men are not receiving these profits. Indeed, the laboring man
is forced to surrender, at least implicitly, his right to these
profits when he makes a wage contract, and, under the present
system, he must either make the wage contract or go hungry.
""Briefly," says Monsignor Parkinson, ""the wage-earner in in-
dustry has abandoned his claim to a proportion of the profits.
He has become a mercenary rather than a partner, a com-
modity rather than an artist-craftsman. He remains actually
or practically at the same pay, while the employer or share-
holders draw large dividends for their inactive (i. 6., non-
effective) participation in production. He is the victim of the
omnipotence of wealth, of the prejudices of station, and the
social inferiority of labor."

Here and there, of course, are found employers, and many
of them, who do the right thing towards their employees.
The number, also, is unquestionably growing year after year.
But conditions today are a sufficient warrant, nevertheless, for
repeating what Pope Leo said thirty years ago: ""The laboring
men feel that they have been fooled by empty promises and
deceived by false appearances; they cannot but perceive that
their grasping employers too often treat them with the greatest
inhumanity, and hardly care for them beyond the profit their
labor brings;'* and ""with the concentration of so many branches
of trade in the hands of a few individuals, a small number
of very rich men have been able to lay upon the teeming

▼OL. CXVU 15

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226 THE WORKINGMAN AND HIS WAGES [Nov.,

masses of the laboring poor a yoke little better than slavery
itself.'' •

Again, not only is the laboring man, under the present
wage system, practically forced to sign away his right to a
share in the profits, but at times he cannot even secure a
remuneration ^'sufficient to support a frugal and well-behaved
wage-earner.'' In other words, the minimum of justice is
denied him. Even if it were true that the great majority of
workers were now receiving more than living wages (and it
is not true), ''there are no good reasons," says the Bishops'
Prc^anmie,* "why rates of pay should be lowered. After all, a
living wage is not necessarily the full measure of justice. All
the Catholic authorities on the subject explicitly declare that
that is only the minimum of justice. Since our industrial
resources and instrumentalities are sufficient to provide more
than a living wage for a very large proportion of the workers,
why should we acquiesce in a theory which denies them this
measure of the comforts of life? Such a policy is not only of
very questionable morality, but is unsound economically."
"On grounds of justice and sound economics," concludes the
paragraph, **^e should give our hearty support to all legit-
imate efforts made by labor to resist general wage reductions."

The campaign for the reduction of wages attained during
the war has, however, been going on, rather merrily for some,
during the last few years. The "workman's silk shirt" served
as one of the allies in the holy war against the extravagances
of the working classes. Of course, there wasn't any silk shirt,
but that didn't matter. The United States Bureau of Labor
Statistics made a detailed study of the cost of living of 12,094
families of workingmen during the fall of 1918 and the winter
of 1919. The families were widely scattered about the coun-
try, and representative. 'The matter of the silk shirt is illum-
inating. Out of the entire 12,000 families studied, only three
and six-tenths per cent, possessed silk shirts. The invest-
ments of these extravagant few, if such purchases are con-
sidered extravagant, increased the average budget for the
entire group only twenty-one cents, the price of a single soda
during war times. Apparentiy, even at the time of great
economic inflation the workman who could afford luxury was

s Encyclical, Aemm Nooarum,
iSoeUa Reeoiutmoiion, Washinston, D« C.S N«tioiial GathoUe Welfart Coonell.

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1922.] THE WORKINGMAN AND HIS WAGES 227

uncommon.'* The average expenditures of the different mem-
bers of the families for clothing reveal also the ^'appalling ex-
travagance*' of the workingman and his family. The man clothed
himself on less than six dollars a month and the woman
dressed on five dollars and thirty cents a month, and this at a
time when prices were at the peak. But if there were no silk
shirts for the laboring men when they were ^dictating" their
own terms and wages, there certainly was one expenditure of
which much has not been said. Churches throughout the
country, almost unanimously, reported that plate collections
had doubled I

The success of the Miners* Union, we hope, has put a
definite stop to the campaign for a reduction of wages. Since
March, last, an upward trend in wages is recorded. The aver-
age weekly earnings of factory-workers in New York State
were |25.10 in August, a gain of 33 cents over July, and an in-
crease of 85 cents over the lowest average earnings in April.
The Railroad Labor Board granted an increase to 451,911
members of the United Brotherhood of Maintenance of Way
employees and Railroad Shop Workers. Of this number,
track laborers and all conotmon laborers constitute the largest
single class affected. Most of them are now receiving 35 to 36
cents an hour. Th^ number about 112,000. The average
minimum wage now ranges from 23 to 37 cents an hour. The
United States Steel Corporation also voluntarily increased the
wages of its employees, and it is hoped that before long the
pressure, which compelled this increase in wages, will exert
itself in the direction of remedying the brutal practice of em-
ploying 300,000 on a twelve-hour basis. The United States
Steel Corporation might well begin by liberating ito 70,000.

Among the factors accounting for the upward trend of
wages, emphasis must be placed on the new three per cent,
immigration law. The country's total net gain by alien immi-
gration during the first fiscal year under the quota law was
104326 women and 6,518 men (both figures including chil-
dren). The figure of 309,556 immigrant aliens admitted to our
country during this period '^shrinks to nothing when it is
reduced to net gain in man-power. Moreover, there has been
an actual loss in net immigration in respect to most of the
countries upon which we have depended recently for our
supply of unskilled labor.** During the fiscal year, 1921-1922,

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228 THE WORKINGMAN AND HIS WAGES [Nov..

40319 immigrants arrived from Italy, while during the same
period 53,651 Italians left this country. Figures show that in
regard to Poland, Greece, Spain, Portugal, Jugo-Slavia, and
several other countries we lost more by emigration than we
gained by immigration. The Nation points out that 400,000
skilled and unskilled workers were added annually to our
working forces during the five years before the war, and that
now •Ve have already dried up the sources •f that man-power
upon which for the last fifty years American industry has
depended.'*

With this increased power thrust into the hands of labor
by the new immigration law, one should consider the growth
of unionism during the last decade. A glance at the new vol-
umes of the Encyclopedia Britannica reveals that the growth
of organized labor enrollment during the decade, 1911-1921, is
thre# hundred and fifty per cent, for the world, from 10,835,000
to 48,000,000. In the United States the growth has been one
hundred and fifty percent, during the same period, from
2,100,000 to 5,179,000. The growing scarcity of labor due to
the three per cent, restrictive law and the growth of unionism,
are two powerful factors which labor will not be slow to use
for the enforcement of its claims.

Some of us, however, are not at all alarmed. Something —
the coldness of facts we suspect-*-chills our enthusiasm when
we try to answer the call to save our country from what Mr.
Chamberlain recently called **the conunon foe." When we
learn from our Catechism of the Social Question that two per
cent, of the people own sixty per cent, of the wealth of the
United States and that the poorest, sixty-five per cent, of the
people, own only five per cent., and that four-fifths of the
people own' only one-tenth of the wealth, our indignation at
labor's efi'rontery in trying to secure a fair protection of the
wealth it produces, somewhat subsides, and we are led to con-
fess that not even the waving of a silk shirt makes us panicky.

Nor shall we become desperately ill at ease if labor soon
succeeds in bringing the remaining twenty million organizable
workers into the ranks of unionism. Equality of bargaining
power can be attained by these millions in no other way save
by organization, and without this equality they are dependent
for a living upon the benevolence of employers. A mere
kindergarten acquaintance with the condition of unorganized

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1922.] THE WORKINGMAN AND HIS WAGES 229

labor in the past is sufficient in itself to make us say with Pope
Leo: *^We may lay it down as a general and lasting law that
workingmen's associations should be so organized and gov-
erned as to furnish the best and most suitable means for at-
taining what is aimed at, that is to say, for helping each indi-
vidual member to better his condition to the utmost in body,
mind, and property." *

Labor Unions may, like Capital, abuse their power, and
selfishly exact unfair remuneration. Labor has already, in
several instances, attempted just this very thing. It is the
plain duty of moralists to teach the moralities of the situation.
We can distinguish between the right to organize and the
abuse of a power. We can distinguish between a free con-
tract and a fair contract. We have our Catholic principles to
apply practically to all relations born of modern industry, and
the time is already at hand when it is neither safe nor sane to
ignore the gravity of the situation.

In our country, today, are millions and millions of wage-
earners. One may hate, with all his soul, the doctrine of eco-
nomic determinism and still understand that the food these
people eat, the clothes they wear, the very air they breathe in
their homes, are in some way conditioned by the wages they
receive. Their health, their thoughts, their outlook on life,
their moral and spiritual life, and their attitude towards re-
ligion and the Church are not unrelated to the size of their pay
envelope. Their souls are stirred and their passjons aroused,
while resentment fills the hearts of many.

**As far as regards the Church,*' says Leo, *^its assistance
will never be wanting, be the time or the occasion what it
may. . . . Every minister of Holy Religion must throw into
the conflict all the energy of his mind, and all the strength
of his endurance." And said Pope Benedict: The clergy and
people, instead of merely opposing the claims of the prole-
tariat, ought to support them, provided that they are within
the bounds of what is just and honest, as set forth in the
immortal encyclical, Reriun Nouarum, of Leo XIII." (From
a letter to Cardinal Lucon, 1919.)

« EnejrellMd, Renun Novarum,

■•r -V *

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THE WHITE LADY.

BT W. E. WALSH.
I.

1695-1850.

|IMERICK was the end of all things. Not an Irish
gentleman remains in the land. Only the Kerne is
left — and his spirit is hopelessly broken. We have
looked on the last of the Gael» and now the later
Irish, it seems* must go. The Dutchmen — His Maj-
esty's friends — are fighting over the spoils. Confiscations were
begun before the ink was dry on the hapless Treaty.

"How long shall I be able to hold my own? The Geraldines
took this land from the native Chieftains, and my people took it
from them. When will my turn come? What would my father,
who fought under Hugh O'Neil, have done in this affair? Hugo
and I took different sides — ^he was in Limerick, and I outside its
walls. Which of us was right? Hugo is gone to France with
Sarsfield — ^and, Faith, I think he has the best of a bad bargain.
There will be good fighting there under a Christian King. As for
this country, there is a curse on it. It is crushed, and will rise
no more."*

Doctor Lacy handed the little book, with its worn and scuffed
binding, to Michael Valiancy. The two men looked at each other
for a long moment. The doctor ran his fingers through his
grizzled beard.

"But for the grace of God, or the prompting of the devil —
which was it? — ^you'd not be here today."

The older man took him up with bitterness in his voice:

"And my elder son would not be a convicted felon — "

"Hold a minute, my dear Michael — a political convict is not
a common felon. It's not the first time your family has bred a
rebel, or a patriot, whichever you like to call him. Don't be for-
getting Hugo."

"Ah, that was differeilt. Right or wrong, there was no dis-
grace in fighting for the Stuarts — ^after all, James was our right-
ful King. But these Fenians — the dregs of the country — ^what
did they want? What could they hope to do?"

1 Diary of QUbot de Vallancie.

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1922.] THE WHITE LADY 231

"What did they want? Sure, there's an easy answer to
that They wanted what your grandfather wanted when he
joined Charlemont's volunteers and voted for Grattan's Bill to
make the Irish Parliament independent. Ah! that was a great
moment, Michael — there was never one like it in the long history
of this unhappy land. Yoiur kind and my kind stood then for
the first time shoulder to shoulder with the native people."

Michael Valiancy shook his head impatiently:

"Yes, yes," he said, "but that, too, was different. Those
were men of power and substance — "

"Aye, it was different," the other interrupted. "There was
this difference, that England at that time was in trouble with
another set of rebels in the American Colonies, and could not
afford to provoke a united Ireland with two hundred thousand
Volunteers at her back; but if she had been as well prepared as
she was later, in *98, your grandfather might have shared the
fate of Lord Edward Fitzgerald and his friends — ^who were like-
wise men of power and substance. No, no, my dear old friend,
don't deceive yourself. England wasn't ready then, but when
she was, she knew that she could break that union of the people
and their natural leaders with the device that had never failed
since the Statute of Kilkenny was enacted; and she proved it in
1800, when many of the men who had voted with Grattan to free
their country from English domination, sold her back again into
a worse bondage. Your own brother, my Lord Ardilaun, bears
a title which came to him as part of the price of his father's con-
victions in that affair. Now, there's no need for you to be angry
because I tell you this — ^for I hold my own kindred to have been
no better.

"Hugh de Lacy despoiled the O'Ruaircs of the rich lands
of Meath, and accepted many an honor and title afterwards
to preserve the interest of an English King, and, though his
descendants held them for a long time, they lost them in the
end, like the Desmonds, to Elizabeth's undertakersr— of whom
the first of your family was one. Sure, that's the history of every
one of our Anglo-Irish families — and a dirty one it is — ^and,
faith, I'll say this — that your boy, Roger, rebel or no, is a finer
gentleman than any you've had in your family, not excepting your
grandfather nor your grandfather's grand-uncle, Hugo, who
fought under Sarsfield at Limerick."

Michael Valiancy rose and stood by a deep-embrasured win-
dow which overlooked a noble expanse of lawn fringed with trees,
through whose upper branches the tower of Castle Ardilaun was
visible. The building in which he stood was known as the Dower

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282 THE WHITE LADY [Nov^

House, and was changed but little since the days when a Norman
Baron had built it; but the Castle had been renewed and re-
modeled a half century earlier with money which the doctor
would have described as the price of his father's perfidy. If he
lived long enough, he, too, would enjoy the advantages of that
questionable transaction, for his brother had married late in life
and had no issue; and one day Roger, his elder son — convicted
of treason and transported to a penal settlement — ^would have
been the fourth Baron Ardilaun. But now he would inherit
neither title nor estate — and his younger brother, Gilbert, would
be the richer for his fault

Michael Valiancy turned to his friend, with the pain of that
thought working in his face. He had loved this errant son — a
dashing, handsome boy — more than anything else in the world.

'Terhaps you're right, Dan," he said in a lifeless tone. *'And
I haven't heart to be angry, whether or no. If we'd had our own
Parliament these last years, I dare say we'd not have let the food
go out of the country while the people were starving; that's the
one thing that drove the boy to madness — ^and his mother with
him. They're her people, you know— more than yours or mine —
and though her heart is breaking for Roger, she'd not have had
him different. As for me, she'll hardly look at me. I let him go
without a word, and she can't forget it."

There was silence between them for a moment, and then he
went on with an eager break in his voice:

"Have you heard anything, Dan — anything more at all about
the report of their escape?"

"Not a word, old friend; but don't you be fretting now.
There's no doubt that some of them escaped — ^and Roger's not
the boy to sit back when a thing like that's in hand. I tell you,
if any got away, your lad is among them, and by this time he's
safe in America."

II.
1919.

When Gerald, sixth Baron Ardilaun, returned at the close of
the war to his home, in Ireland, he told himself, with a glow of
self-righteousness, that the world had been freed at last of tyr-
anny and oppression, and that he had done his share in bringing
about this desirable consummation.

If he had lived in Dublin, this comforting conviction might
have lasted for a longer period — for what he would have read in
the only paper patronized by his kind, would not have disturbed
him greatly. To the landed gentry in Ireland, discontent was a

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1922.] THE WHITE LADY 233

perennial which flourished among those not so fortunate as to
have either a suflBciency of land or a lucrative berth in His Maj-
esty's service, and they regarded it as a mere commonplace that
persuasion of a more or less forcible character should be used to
keep it within bounds.

Lord Ardilaun, however, did not believe like the majority
of his class, that his less fortunate fellow-countrymen were hope-
lessly detrimental because they refused to accept the view that
their country was intended by Providence to be a sporting sub-
division and recruiting ground of the larger Island. On the con-
trary, he was always ready to excuse, if not to justify, the dis-
turbances which took place as a result of repeated denials of their
national aspirations. He had been conscious of a sense of dis-
appointment when the operation of the Home Rule Bill had been
postponed for the period of the war, but he had been easily led
to believe that this course was warranted by the attitude of the
dissentient minority.

But now that the war was over, a generous meaisure of self-
government would extend the blessings of peace, he was sure,
even to his distressful country. It is true, that in his absence
the Dail Eireann — a National Parliament — ^had been set up in
Ireland without the consent of the British Crown — ^but this, he
thought, need not be taken seriously. The people were being
imposed on by agitators, but as soon as they could feel quite sure
that Ulster was not going to be permitted to rule the British Is-
lands, they would welcome a reasonable settlement.

He had not been many days at home, however, before he
began to have doubts about the situation. In the first place, he
was dubious of the Government's policy. Wholesale arrests were
bad enough, but the show of military force, obviously intended
to intimidate the people, was worse. If he had not seen it him-
self, he would not have believed it possible, but it happened at
this time that the authorities were giving particular attention to
Limerick and the adjoining counties. Machine guns, tanks, and
armored cars were very much in evidence, and prohibited areas —
defined by barriers of barbed wire — ^were the fashion. Beside the
fact that he was sick of the panoply of war, there was the almost
incredible evidence that government by military force still existed;
and his irritation was not allayed by the further fact that his
own movements were subject to restraint.

He returned from a visit to the city of Limerick in a very
thoughtful mood. That night, he studied a road map of the
counties south of the Shannon, and planned a tour in his car
which kept him away for the best part of a week.

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234 THE WHITE LADY [Nov.,

He came back from that expedition burning with shame and
indignation. Was this what he had been fighting for? Was it
for this, countless young lives had been sacrificed? He remem-
bered a sentence in one of Lloyd George's speeches— one that had
thrilled him at the time, and often afterwards: ''When this war
is over, the whole world will be free; there will not be anywhere
on earth a people governed against its will/' And now — ^what?
Every principle on which they prided themselves was violated.

The scenes he had witnessed with scorn and abhorrence in
Belgium, were duplicated here: prescribed areas, suppression of
speech, nightly raids on domiciles — ^with the inevitable accom-
paniment of insult and outrage, imprisonment without accusa-
tion Or trial — ^if these meant an3rthing, they meant deliberate and
systematic provocation. He had protested here and there to an
officer in command, and had been told that these people were in
sympathy with Sinn Fein. And this was the way they were to
be taught to love British rule! It was sheer madness! He had
refused to believe stories that were told about the treatment of
prisoners in Mountjoy and Belfast, but now — ^anything was
possible.

Something must be done. He knew the Chief Secretary —
knew him very well. A decent sort, but too saturated with
Downing Street methods to be the right man at a time like this.
Would Englishmen never learn that Irishmen cannot be intim-
idated — ^that coercion merely spreads the disaffection?

Something must be done. It was more than likely that his
effort would be wasted — but, at any rate, he must try. He would
go up to Dublin at once.

HI.

Lord Ardilaun's journey was nearly ended, and already his
mind was busy with the agreeable task of selecting food and wine
for the dinner at his club, when adventure thrust itself into his
path.

It was almost dusk, and his car was traveling smoothly and
silently at the rate of a good thirty-five Irish miles, when a short,
sharp ''honk" behind him broke the stillness, and he looked back
to find another car bearing down on him with amazing swiftness.
He gave way instantly, diminishing his speed as he did so, and a
powerful, low-bodied machine shot past him. It was going so
fast that he had hardly more than time to anathematize the folly
of such reckless driving before it had disappeared around a bend
of the road. Almost at the same moment a series of startling

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1922.] THE WHITE LADY 235

sounds disturbed the serene and peaceful evening. First, there
was a grinding crash for which* he thought with a sinlung heart,
there could be but one explanation. Then, after a momentary
silence, a man's voice cried out, and the report of a pistol shot
followed. Then another, and another.

Lord Ardilann saw a man running towards him in the dusk,
holding a smoking revolver in his hand. Three other men ap-
peared at the curve of the road with leveled weapons. Another
report, and the one who ran stumbled and fell. He tried to rise,
lurched forward a pace, and lay prone again.

Lord Ardilaun brought his car to a stop and leaped down
beside the fallen man. As he put his hand on him, the fellow
turned over suddenly and looked up at him with a tense, ques-
tioning look:

'They got me, I guess,** he said with an effort, 'liut you don't
look like a friend of theirs, and perhaps we can beat them yet.
Quick — ^lean over — ^take this; if you get clear of these black-
guards, deliver it at the Castle. It's important, you understand-
very important"

Lord Ardilaun, still bending and screening the operation,
thrust a letter-case into the left hand pocket of his motor coat
as a voice called out behind him:

*'Stand clear there! Look sharp! No harm will come to
you if you do as you're told. First, put up your hands in the air
— quick! That's right. See that you keep them up."

Hands upraised, he watched the proceedings with a curious
sense of detachment. The situation was familiar. These men
were Irish — Sinn Feiners, no doubt — ^but, save that they wore no
uniform, they might have been French or British soldiers running
down a German spy. What part was he to play? At present,
there seemed to be no choice. Even if, by a sudden dash, he had
been able to get away, he could not go forward. If that desperate
fellow, willing to take any risk, had not been able to get through,
the road must be well blocked.

Two of the attacking party were kneeling, searching the
wounded man. The leader called to them impatiently:

"Hurry, boys, hurry! We've no time to lose."

One of the men looked up.

"It's not here, sir. He must have got rid of it— or maybe it's
in the car."

"Nonsense! He'd not have left it in the car — but did he
throw it away along the . . . Stop!" His gaze fell on Lord
Ardilaun. "Ah! perhaps you have been kind enough to under-
take its delivery. Ck>me here, Sean. Keep your hands well up.

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236 THE WHITE LADY [Nov..

sir. I am sorry — ^but I must ask you to allow us to search you —
unless, indeed, you would prefer to save us the trouble — **

There was nothing else to be done. Lord Ardilaun yielded
gracefully.

**In my coat pocket," he said. ''Shall I hand it to you?"

''One moment, if you please. Sean, see if he has a weapon.
Very good, sir. Now, wiU you kindly hand it to Sean. Thank
you very much, indeed."

The speaker took the leather case from the hand of his sub-
ordinate and, having glanced at its contents, placed it in his
breast pocket.

"Now, sir," he said, "I am afraid we shall have to ask a
greater favor of you. We need your car. Mine is hardly more
than a junk heap, as a result of the recklessness of our injured
friend here, and his is not much better. In the first place, we
must put him where he will be cared for, and then we must get
away ourselves. You cannot very well walk to Dublin, so I sup-
pose you had better go with us. You will miss a good dinner,
but I promise you that you shall not starve. I am sorry, but it
cannot be helped. After all, it is for the good of your country —
perhaps that will console you."

He gazed at his lordship with a half-cynical, but not un-
friendly, smile and, as the latter made no reply, shrugged his
shoulders and walked over to the car.

"Will you get in, sir — ^the far seat, if you please, I shall drive
myself. Ah! Rolls-Royce — ^a beautiful car." He turned to his
companions, who stood respectfully by: "Sean, yourself and
Michael will lift the wounded man into the tonneau. Steady!
handle him gently — so! You, Michael, will hold him in a com-
fortable position, and Sean will be on the lookout for trouble."

As he seated himself and turned the ignition switch, he
leaned towards his guest:

"Sean was my sergeant during the late war," he said, signif-
icantly, "and I can assure you that he is very reliable in an
emergency.

Lord Ardilaun*s silence must not be misunderstood. He was
far from feeling anger or chagrin. On the contrary, the situa-
tion intrigued him greatly. He was sorry to go without his din-
ner — ^but it looked as if there might be compensations. He had
seen the working-methods of the Government; here was an op-
portunity to learn something about these dreamers who dared
to defy the might of the British Empire. Decidedly — it might be
very interesting.

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1922.] THE WHITE LADY 287

IV.

If Fate had intended to cast about Lord Ardilaun's adventure
a glamour of romantic interest, the setting and dramatis persons
were well chosen. When, after a night of sleep, he found himself,
within the crumbling walls of an ancient ruin, sitting at break-
fast face to face with a lady who had sat opposite, or beside him,
many a time at a dinner table in Dublin, he felt inclined to pinch
himself to see if he were really awake. The fact that the lady
was the sister of one of the highest o£Bcials of the ''Castle," did
not serve to lessen the sense of unreality which possessed him.

"It is strange," she was saying, "that you had never met Alan
Trench. Alan is, or was, one of the most popular men in Dub-
lin. You see, he has all the essentials — good looks, good con-
nections, and a large estate. But I suppose you were hardly
going about much in his time. He had been away in America
for a year when the war broke out, and he returned post-haste
and was off again in no time with the Fusileers. He went through
the Gallipoli fiasco, and was invalided home in very bad shape.

The war made a tremendous change in Alan. When he could
get around, and had his discharge, he went to Walter and told
him wliat he thought of the condition of things here. I fancy
you can guess the rest Walter is my brother, and — ^well, the
fact that I am here shows what I think of his principles — ^but he
has one virtue, at least: he is absolutely honest He is not like
the politicians — ^he doesn't preach what he won't practice. He
doesn't care whether it's right or wrong. It's better to break
Ireland, he says, than to break up the Empire. Rotten, isn't it?
A good German principle! That's what Alan thought My
word! Alan was immense! He gave it to him straight. 'The
boys that died in the Dardanelles,' he said — 'and I guess it was the
same everywhere — ^thought they were fighting for an Empire that
believed in what it preached. If these Prussian methods in Ire-
land are not dropped,' he said, 'I'm going to pitch my lot with Sinn
Fein.' 'All right' said Walter, 'it might be a good thing if they
had one or two gentlemen among them.' And that's all. I backed
up Alan, and told Walter I was going with him. He only
laughed. Tou'U not like it in gaot Molly,' he said. 'They'll not
let you take your breakfast in bed.' That was like Walter — ^he
makes a joke of eversrthing — ^but anyhow, you see I'm not getting
my breakfast in bed now — and I never felt so well in my life."

Lord Ardilaun looked and listened with a somewhat dazed
consciousness. This lady— one of his own sort — ^was virtually
his gaoler. Major Trench, his captor of the night before, after

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238 THE WHITE LADY [Nov^

more polite apologies, had again borrowed his car and departed.
The only other person who might possibly interfere with his
movements was the man, Michael, who had prepared the break-
fast Sean had apparently gone with the major.

There was, however, nothing to tempt him in the prospect
of flight. His car was gone, and he knew nothing of his where-
abonts, save that he was on the summit of a hill overlooking, he
thought, the pasture lands of Meath — ^where human beings were
as scarce as cattle were plentiful. Besides, he would not be satis*
fled to go without learning something of the hopes and aims of
these people. He wanted more than anything else to have a quiet
talk with Major Trench.

But he gazed with increasing wonder at his companion. By
what miracle of moral transformation had this young and charm-
ing woman, who belonged, by tradition and training, to the
ascendant class, been ranged on the side of the despised masses
in so hopeless a struggle?

His face must have betrayed the direction of his thoughts,
for she interrupted them with an amused smile:

''My dear Gerald, please don't look at me as if the last prayer
had just been said over my dead body. You will be surprised to
learn how many of us there are in this movement. There's hardly
a Unionist family outside Ulster but has at least one son or
daughter, actively or passively, in sympathy with iV*

''But, dear Molly,*' said his lordship, very gravely, "what
good, what possible good, can come of it?"

"Dear friend," she rejoined, "can you imagine the good of
being honest for the first time in your life? While you were
away fighting German aggression in Flanders, we have been fight-
ing British aggression here. You were spared the edifying spec-
tacle of a Government preaching freedom for small nations in
Europe, and putting it down by military force at home. But now
you are here and you must face the situation; and if you are
honest, you will not count the cost before you choose. That is
just what we have always done: we have stood aside and cheated
ourselves with lies and sophistries. You have only to look around
you to see the result. These people are our people. We have
alwasrs had a monopoly of the wealth and culture — ^and how
have we used it? Not for them — ^n«t to guide and lead them — but
against them. Every concession they have won in local govern-
ment reform, has been won in spite of our opposition.

"I used to sneer," she went on after a pause, "like others of
my kind. I hated the endless talk* the rhetoric — ^the everlasting
pleading at Westminster, while English members sat back and

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1922.] THE WHITE LADY 239

listened with a patroniziiig smile. When Carson pnt through
the gun-running and, lining up his Covenanters, defied the power
of the United Kingdom, I said: 'There are people who do things!'
Of course, I didn't stop to think that Carson couldn't have done
it if he had not had the Tory Aristocracy of England behind him.
The gun-running at Howth followed. The troops which were
sent to intercept the landing, retreated before the determined
stand of the Volunteers — but they made no objection to firing a
voUey into an unarmed crowd in Dublin. Perhaps this incident
set me thinking — ^and the promotion of Carson to the Cabinet may
have helped the process; I don't really know. But the Easter
Rising, which came like a sudden earthquake, turned the world
upside down for me — ^and for many others.

'*! remember the fierce, unreasoning joy which thrilled me
as I realized that these men had at last taken guns in their hands
and were fighting and dying — ^instead of talking — ^f or Ireland. A
Nation was reborn — and baptized in its blood! I said this over
and over — ^and laughed to think that it was / who said it. Then
came the aftermath — ^the shooting without trial of Pearse and his
comrades.

'There was, at first, a sense of stupefaction — ^the stunning
effect of an incredible blow. This was succeeded by a spread-
ing flame of resentment, more deadly because it did not blaze
into wild anger. I think the Irish people realized their position
more clearly then than ever before. If these men had been Eng-
lish, thesr'd have been tried by their own countrymen; if they
had been Germans, thesr'd have been treated as prisoners of war.
But being Irish, they were outside the pale of civilized law, and
were shot like dogs without a trial.

'To me, there was a special sense of loss in the death of
Pearse. If only he could have been spared to the great work that
he was doing! Once, when they were giving some plays at St.
Enda's, Walter was, of course, invited, and took me with him. I
spoke to Pearse, and he told me of his work— of his ambition to
see Irish boys and girls brought up, at last, with a knowledge of
their language and their history. Over the entrance to the school
there was a picture of the Hero, Cuchulainn, and under it the in-
scription, quoted from the Saga: 'I care not if my life be but
the span of a night and a day, so that my name be remembered
by the Men of Eirinn.' . . . Gentle teacher and dreamer! He is
surely entitled to share this epitaph with his great prototype of the
heroic period."

There were tears in the eyes of the Honorable Mary Nevill
as she finished her recital, and Lord Ardilaun stretched his hand

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240 THE WHITE LADY [Nov.,

across the table in sympathy. He had set his face against the
sentimental aspects of this problem, but she had moved him in
spite of himself. She held his hand for a moment, and smiled
at him through her tears.

**I have told you only,** riie said, *'of the events that induced
me to give up the traditions of my caste — but you know the rest
of the story as well as I do. You have asked me what good can
come of this movement, and I tell you now that great good has
already come. Our people whine and cringe no longer; they do
not beg for relief from a Congested Districts Board; they are
cultivating self-respect and self-reliance — ^these are good things,
are they not? We have a Parliament, chosen by ourselves, and
while we remain united as we are now, no power on earth can
fwce us to recognize another. If there is ever agreement be-
tween England and Ireland, it will be an agreement of equals,
sanctioned by the free people of both countries.*'

Gerald, the sixth Baron, sat in the library at Castle Ardilaun.
More than a week had passed since his return, and his mind was
still seething with doubt and perplexity. His thoughts moved in
a circle, endlessly, bringing him back invariably to the point
where he had begun. It was not that the moral issue was clouded
— ^he had no doubt at all about that; if Ireland were subject to
Germany, every statesman in Britain would have championed her
cause. But now that England's liberty was no longer threatened,
those who governed her were setting a higher value on the Em-
pire's material greatness than on the Nation's word. That was
what he had to face! Could anythiqg be gained for Ireland by
resistance?

Only yesterday he had further proof that the policy of Dub-
lin Castle was one of deliberate terrorism. An old man— one he
knew well, the most harmless of creatures — ^had been killed by
the soldiers in a revolting and cold-blooded manner. The old
fellow was teaching a Gaelic class in the town, when the hall was
raided by the military. An order was given to clear the room,
and the teacher, with an instinct to see his pupils go first, was
not quick enough in leaving, and received a bayonet thrust in the
back. He died three hours later.

This incident settled his lordship's mind on one point. He
was Deputy-Lieutenant for his county, and a Justice of the Peace.
Since the military were to rule, these honors must be resigned at
once. He would write to the Lord Chancellor, and give his rea-
sons fully.

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1922.] THE WHITE LADY 241

Lord Ardilaun was in the act of writing this letter, when
Martin O'Gara appeared at the library door. Martin was the old-
est person on the estate, and his lordship had something of the
feeling for him that he had for the family pictures. The old man
had come to him, just as those inanimate things had come, out of
the twilight of other days. He belonged to a generation that was
almost forgotten. He had known Ardilaun's father, grandfather,
and great-grandfather. If he had lived in a more romantic age>
he would have been the family Bard, or Seanachie; but as it was,
he was only a sort of superior groom and gamekeeper. But
whether as gamekeeper, or — as he was in the lifetime of the late
Lord Ardilaun — ^in the more important oflBce of trainer of a rac-
ing stable, Martin was always a person to be considered, and
from Mrs. Delany, the housekeeper, down to the humblest scul*
lery maid, he was treated by all with the greatest respect. As
one who had shared in the family greatness for four generations,
he was inclined to be jealous of his dignity, and this feeling was
deferred to by none more than by the master himself. His l#rA-
ship could never forget the hours he had spent as a boy at ikt
feet of this little old man who told such interesting stories of the
past— of his grandfather, and of the grand-uncle who had nh
belled and been transported, and of the mother who grieved so
deeply for him that when she died her spirit remained to haunt
the ancient Dower House — ^and who still haunted it, it was said,
to thia very day.

The old man stood before him now with a troubled look is
the watery eyes that were so blue against the pink of his wrinkled
countenance.

"What bad news is it that*s fretUng you, Martin?"

'*It'8 bad news, sure enough. Master Gerald, for your beauti-
ful car is gone.'*

'The car — ^the motor, you mean?" Lord Ardilaim was in-
credulous.

*^o less than that, yr honor; and sure, it's a gentad wi^
they have with them — ^bad luck to their impudence! — ^for here's
a letter they left for you, asking your honor's pardon, no donM,
for making so free with your property."

His lordship took the missive that was handed to bim.
When he had read its contents, he sat for a while looking absently
out of the vrindow. The old man watched him with eager; en-
rious eyes.

''It's all right, Martin. The car will be returned in a few
daya."

He smiled at the undisguised disappointment on Martin's

^WL, CXVl. 16

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242 THE WHITE LADY [Nov.,

face. He rose and laid his hand affectionately on the old fellow's
shoulder.

"I can't tell you any more just now, 'a cara — these are
strange times, and strange things are happening around us."

Martin's face brightened at the kindness of his tone and
gesture.

"It's truth you're speaking, sir — ^and it's only God knows
what the end will be. But there's something else I ought to be
telling you, sir. The White Lady is come again."

"The White Lady! Ah, now, Martin, you've been listening
to the maids again."

"I have not, sir. I saw her with my own eyes."

"Come, now — are you quite sure of that?"

"I give you my word, sir-— did I ever tell you a lie? Do you
think I'd be worrying y'r honor if there was any doubt at all?
Listen, Master Gerald — ^it was last evening, when those divils were
ravagin' your car. I heard the sound of the motor, and thought
to bate them to the gates by takin' the short cut past the Dower
House. I was runnin' as fast as me old legs would carry me,
when I saw her. She was in the winda', and I saw her as plain
as I'm seein' you this minute. Glory be to God! It was herself
as sure as I hope to go to Heaven."

Lord Ardilaun took a turn or two up and down the floor.
He was not convinced that Martin had seen the White Lady, but
he was an Irishman and, in spite of reason and common sense, he
could not rid himself of a certain uneasiness. He knew the story,
of course — ^always before some important event — a birth or a
death, usually — the White Lady appeared. He stopped and faced
the old man with a whimsical smile on his lips.

''Well, what do you make of it, Martin? Why has she come
back now?"

Martin O'Gara's old face was twisted in an expression of
anxious embarrassment. He shifted nervously from one foot to
the other.-

"God save us, sir, I don't like to be thinking of it. Fd not
have said a word about it but for the fear that is on me. There's
only yourself left of the long line I've known. Sure, I remember
herself — ^a lovely, livin' woman — ^the time they took her boy from
her, as fine and brave a lad as ever lived. Master Gerald, sir, I'm
a very old man, and I've been hopin' to see you married and with
a son to succeed you before I go. And now, I don't know what
to do or say at all. If you would stay at home, sir, till all this
trouble is over. It's not safe to be drivin' about the country these
times. God help us ! I'm afraid to think of what may happen."

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1«22.] THE WHITE LADY 243

Lord Ardilaun was more moved by this evidence of affection
and loyalty than he cared to show. He comforted his faithful
retainer, and sent him away with an assurance that he would go
about no more for a time. When he had finished the interrupted
letter, he sat pondering again the disquieting facts of the situa-
tion. There was no comfort in it anywhere. The thought of
passive acceptance was intolerable — and, on the other hand, re-
sistance was hopeless. Yet, hopeless or not, he must face the
issue.

The White Lady had not counted the cost: she had given
willingly the life that was dearer to her than her own. And now,
she had come, it seemed, to claim his. What nonsense he was
thinking. The dead cannot return — not even in Ireland. Yet,
Martin was very positive. Well, if the old man was right, he
would give the White Lady a chance to show herself, and to tell
him where his duty lay.

Lord Ardilaun had not crossed the threshold of the Dower
House for many years; and the fact that it was believed to be
haunted, kept others away. It was built like the later structure,
on a point of land which had been originally an island. The
name in its Gaelic form indicates this fact: Ard-Uan — ^high is-
land. In the course of time, the narrow channel separating it
from the mainland — ^and spanned, no doubt, by a drawbridge —
had been filled in and was now part of a driveway bordered by
stately trees. The Dower House stood on a hill on the right of
the driveway, which curved in a wide half-circle to the Castle,
for which, in less warlike times, a site more suitable for the nec-
essary lawns and garden had been chosen. The rear of the
Dower House overlooked the upper reaches of the Shannon, and
a flight of rude steps, cut into the declivity, led down to the
water's edge.

His lordship required no keys to enter; there were no locked
doors. In rural Ireland, under normal conditions, the rights of
property are universally respected. He expected to find the inte-
rior damp and musty, and was surprised that the air was quite
fresh. The reason was not far to seek: a window of the drawing-
room was wide open. He chuckled softly. The White Lady, it
seemed, was a believer in the virtue of fresh air.

His pulses quickened with a pleasurable sense of excitement.
Who was it Martin had seen? He thought of Mary Nevill. "We
shall call upon you soon,'' she had said at parting. The promise

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244 THE WHITE LADY [Not.,

had been kept. They had called and taken his car. Martin had
seen Miss Nevill at the window — his superstitious imagination
had done the rest. But what was she doing in the house?

While he stood thus, speculating, a distant sound caught his
ears — the exhaust of a motor boat. He found himself listening
intently, with a sense of expectancy, and he smiled at the ab-
surdity of it. The situation was getting on his nerves. He was
scenting adventure in the most trifling things.

The pulsing rhsrthm ceased. A launch, white as a swan,
swam softly around the curve of the shore and approached the
decrepit landing. A woman leaped lightly ashore. She stooped,
a few words were spoken in low tones, and the craft resumed its
flight, its slim prow lifted, like a huge bird trailing its feet in the
stream.

Lord Ardilaun watched, crouching at the window. The
White Lady. Yes! As she climbed the steps, through the inn-
ing of a long motor coat, he caught glimpses of a garment, not
white, but a pale saffron, which would look like white in the
gloom of evening. But who could she be? Not Miss Nevill —
nor anyone he had ever laid eyes on.

Long, heavy draperies hung by the deep embrasured window.
He hid himself in their ample folds. A footstep sounded on the
threshold — advanced softly into the room. A breathless silenet
followed. When he could bear it no longer he looked out She
was standing before a picture— a portrait of Roger Valiants
mother — she who was knovm as the White Lady. The golden
light from the window fell on her face. Heavens! It might
have been her own portrait she was gazing at

She heard the sudden catching of his breath. She turned*
and th^ faced each other for a moment without words. A mad
thought went through his bewildered mind. The White Lady
was alive — had been reincarnated by some miracle. The woman
was the first to regain composure. She smiled at him.

*'Well, cousin," she said coolly, "you have spoiled my KItfo
game.'*

He stared blankly. **Cousin!'* he echoed.

A smile rippled again about her mouth.

''Cousin/' she repeated.

"Who are you?" he said, catching his breath again.

"I have told you twice," she said. "Have you never heard of
Roger Valiancy?"

"Roger Valiancy! By Jove, yes! You look like his mother."

She burst into a peal of laughter. The music of it echoed
strangely, almost weirdly, in that dim, old room.

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1822.] THE SOWING 245

''Heavens! Do I look as old as that? I am his grand-
daoghter, if you please/'

Lord Ardilaun was silent, dazed, his mind grappling with
this strange disclosure; but the girl was quite at her ease. She
regarded him with a whimsical expression.

"Oh, I am glad you are dark. I was so worried about it.*'

'Dark!" He looked so puzzled and bewildered that she
broke into laughter again.

"Ah, it's a shame to be teasing you like this. But have you
never heard of the dark Valiancies and the fair Valiancies? No,
it is evident that you have not. Well, I will tell you. From the
time of Hugo and Gilbert, all the dark Valiancies have loved Ire-
I land, and the fair ones have loved themselves, and their goods

and chattels. My grandfather was dark, and yours was fair.
Mine gave up eversrthing for Ireland, and yours accepted a title
which was the price for which his country had been betrayed."

(to be concluded.)

THE SOWING.

BY JOHN R. MORELAND.

I CAST a handful of small sins
Like thorn-plant seed among life's wheat.
And then forgot them every one.
Youth was so sweet.

But had I kown my bleeding hands
Must reap the grain for autumn's need,
I would have planted in life's field
Some nobler seed.

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The Ball and the Cross.

The Ball and thb Gross is one of the symbols of Christtanitg. it
signifies, as is obvious, the World and thb Faith. It is our intention
to publish monthly in this department two or three short articles, which
may appropriately be grouped under the caption chosen.

THE REVIVAL OF CATHOLICISM AMONG THB
INTELLECTUALS OF FRANCE.

r[OSE -who have had an opportunity of coming in touch with
the intellectual £lite of France during the last fifteen years,
have been deeply impressed by the mentality of the rising genera-
tion. One of its leaders spoke of it most exactly, when he said:
"We must return to the faith of our ancestors and take their part
against our fathers.'* The young men who came to manhood
about the year 1890 were altogether different from those of the
preceding generation, who had seen the defeat of 1871, and had
retained what has come to be known as the ''mentality of the
vanquished." The skepticism of Ernest Renan, and the so-called
scientism of the positivists, did not satisfy the developing minds
of the new generation.

The change of religious ideas among the intellectuals began
in earnest when Bruneti&re published the famous articles in which
he proclaimed the need of returning to the Catholic Church.
With Bruneti&re, or after him, Blondel, 011£ Laprune, Paul
Bourget, and Maurice Barr&s led the way back to the Catholic
Church.

The young men who were to sacrifice their lives for their
country in the World War, gave the next, and greatest, impulse
to the Catholic movement. "To be truly French, we must be
Catholics," was the conclusion of the famous "Inquiry," made in
1910 by Massis, under the pen-name of Agaton. It would seem
that these young men had a presentiment of what was going to
take place. "Nous sommes une giniration sacrifice/' said one
of them, a representative of the Catholic revival among the intel-
lectuals, sometime before the war broke out. And never was
an heroic presentment more strikingly realized. The supreme
sacrifice made by many in defense of country has brought forth
wonderful results. Let us look at France today and study the
fruits of their effort.

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1922.] THE BALL AND THE CROSS 247

Leaving out of consideration Paris and Alsace-Lorraine, for
which no statistics have as yet been made» there are in France
ten million fervent Catholics in a population of thirty-four mill-
ions. By fervent Catholics, I mean those* who perform regularly
all their religious duties and receive Communion at least four
times a year. Seventeen million more have been baptized, and
attend church more or less regularly. Thus only seven million
are indifferent, and among them very few are bigoted. It is in
the large cities that the return to Catholicism is most evident.
Of Paris much that is derogatory has been said, but, to be fair,
we must also say much that is complimentary. There are four
hundred thousand strangers in Paris, many of them are not par-
ticularly inclined to piety, yet six million Holy Communions are
distributed annually to a population of four million people. The
contributions of Catholics to their parishes amount annually to
three million francs. In 1905, there were in Paris and its suburbs
one hundred and fifty-three churches and chapels; in the first
months of 1922 there were two hundred and two.

In the entire country, there are at present twelve thousand
Catholic schools, employing twenty-nine thousand teachers, and
giving instruction to a million children. We should also recall
that last year France gave five million francs to the Propa-
gation of the Faith, the total amount contributed by the Catholics
of the whole world being twenty-three million. According to the
latest statistics, France is still giving two-thirds of the Catholic
missionaries of the world. This proves conclusively that the
Freemasons, during the fifty years of their supremacy, even if
they did de-Christianize the land to some extent by means of their
laicized school system, were ultimately unsuccessful, since most
of the population remains Catholic.

The revival of Catholicism is at present most conspicuous
among the educated classes. The influence of the intellectual
dlite upon the public is perhaps greater in France than in any
other country of the world, the French nation as a whole being
influenced more by ideas than by facts. To strengthen my state-
ment, I shall give statistics. In the "Normal Supirieure," a
State school in which the scholars who intend to become uni-
versity professors receive their classical training, the movement
toward the traditional faith started some years before the war
under the leadership of a young man called Pierre Payet. So
well did he and his companions succeed in the work of conver-
sion, that two-thirds of the students of the school are now fervent
Catholics.

The Polyt^chnique ranks highest among the scientific institu-

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248 THE BALL AND THE CROSS [Nov.,

Hons of the State. Like the Normal Sup6rieure» it admits only
those students who have shown themselves of remarkable ability;
consequently, its scholarship is very high, and the men it trains
have great influence upon the affairs of the country. Marshal
Poch and Fayolle took their courses in mathematics and engineer-
ing there. Just twenty years ago, the spirit of the school was
most anti-Catholic, for Catholicism was considered unscientific.
The change in the attitude of the students and authorities is,
therefore, of some interest.

As early as 1910, some of the scholars made up their minds
to become better acquainted with the Church. They formed a
club and invited a distinguished Sulpician, I'Abbi Labonche, to
lecture to them every week on Catholic dogma. The following
statement which they made to him bespeaks their attitude:
'*We do not wish you to prove to us that the Catholic religion is
the true one, for of that we are all certain; she alone can answer
the important problems of life and give peace to society. But
we desire to become acquainted with her moral teachings.*'

At present, there is no opposition against Catholicism at that
great centre of learning; the military authorities who rule the
school have shown themselves very liberal, and the majority of
its students have a sympathetic understanding of Catholicism.
The Catholics have organized themselves into an association
which attends Mass in a body every Sunday in the Church of St.
Etienne, which is situated next to the school. The average attend-
ance is two hundred. In the same church, the Catholic *'Poly-
technicians" and the graduates make their Easter duty each year.
In 1912, there were five hundred and fifty; in 1922, nine hundred.
Retreats have also been held for the students; the one given last
year was attended by two hundred and four. Lastly, of every
normal graduation class of from two hundred and sixty to three
hundred, ten are Jews, ten Protestants, and sixty are very
good Catholics. Nearly three-fifths of the total number of stu-
dents make their Easter duty.

American artists are well acquainted with the '^Acad^mie des
Beaux-Arts" of Paris. Perhaps they will be surprised to learn
that at present one-third of its students are Catholics, and that
they have a society of their own, "L'Arche," which exists for the
purpose of promoting the Catholic conception of art.

But the fact which manifests best the revival of the old faith
in France is the remarkable increase in vocations since the war.
I do not say that the number of vocations is suflBcient to satisfy
the needs of the people, for many priests were killed in the war,
and there is a need of many parishes and schools. Many men who

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1922.] THE BALL AND THE CROSS 249

occupied prominent positions in the world before the war, have
given them up to work for the glory of God. Among them, we
find lawyers, engineers, physicians, men who have been married,
and young students. Most of them are more than thirty-five years
old. We count among them a converted Socialist, three members
of the Socialist Labor Federation, sixty-four army ofBcers, in-
cluding a general and a staff colonel, and several navy ofBcers,
who had distinguished themselves before the war. Most of these
men are now in the famous seminary of Issy, under the guidance
of the Sulpicians.

I do not say that all France is returning to the Church. I
do not lose sight of the fact that there is a great danger in France
due to birth control, but this is not true of France alone, but also
of many other countries. What I have endeavored to show is
simply that there is a marvelous revival of the Faith among
the intellectual iliie of France. And this, of course, means much
for the revival of the Faith throughout the world.

OUT OF THE MOUTH OF A PAGAN.

PR those who are worried about the 'infiltrations" of pagan-
ism into Christianity, it may be consoling to know that the
process of osmosis works both ways, and that there are infiltra-
tions from Christianity into paganism.

The Christian religion is always in danger of being, to a
degree, paganized. But our religion is sufBciently vital to in-
fluence, at least slightly, the various forms of paganism with
which it comes in contact. In places where the Christian religion
has not utterly converted a pagan people, it has at least made
some impression upon their own worship.

Dr. Joseph McGlinchey, in his recent volume on The Coii"
version of the Pagan World, reminds us that modern Hinduism
has borrowed from Buddhism, from Mohammedanism, and even
from Christianity.

Perhaps, the most remarkable recent instance of the influence
of a Christian idea upon a great mass of pagans is the episode
of the "non-resistance"' revolution in India under Mahatma
Ghandi. The "revolution" is squelched. Ghandi is in jail. The
episode is closed. I trust, therefore, that we may consider the
moral value of his adventure, quite apart from its political bearing.

It may be an exaggeration to say that, from the beginning of
the Swaraj movement, until his incarceration, Ghandi conducted
himself invariably in a Christ-like way. But his statements and

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250 THE BALL AND THE CROSS [Nov^

Us actions, in the crisis, were not unworthy of being compared
with those of the One Who first preached and practised non-
resistance. And Ghandi claims that Christ was his inspiration.

'*I remember/' he said to his biographer,^ ''how one verse of a
Gujarati poem, which, as a child, I learned in school, clung to me.
In substance, it was this: 'If a man gives you a drink of water,
and you give him a drink in return, that is nothing; real beauty
consists of doing good against evil/ As a child, this verse had a
powerful influence over me, and I tried to carry it into practice.
Then came the 'Sermon on the Mount' **

"But," said the biographer, "surely, the Bhagavad Gita came
first?"

"No," he replied, "of course, I knew the Bhagavad Gita in
Sanskrit tolerably well, but I had not made its teaching in that
particular a study. It was the New Testament which really
awakened me to the rightness and value of passive resistance.
When I read, in the 'Sermon on the Mount,' such passages as:
'Resist not him that is evil, but whosoever smiteth thee on the
right cheek turn to him the other also,' and 'Love your enemies,
and pray for them that persecute you, that ye may be the sons of
your Father Who is in Heaven,' I was simply overjoyed, and
found my own opinion confirmed where I least expected it."

Having read the Sermon on the Mount, he absorbed it
thoroughly. Where can we find a more penetrating exegesis of
the gospel of non-resistance than in these words:

"Literally speaking, Ahimsa means non-kiliing." (We may
permit him to use the Hindu word. The idea is the idea of
Christ.) "But to me it has a world of meaning, and takes me into
realms much higher, infinitely higher, than the realm to which
I would go if I merely understood by Ahimsa non-killing. Ahimsa
really means that you may not offend anybody; you may not
harbor an uncharitable thought even in connection with one who
may consider himself to be your enemy. Pray notice the guarded
nature of this thought: I do not say 'whom you consider to be
your enemy,' but 'who may consider himself to be your enemy.'
For one who follows the doctrine of Ahimsa there is no room
for an enemy; he denies the existence of an enemy. But there
are people who consider themselves to be his enemies, and he
cannot help that circumstance. So it is held that we may not
harbor an evil thought even in connection with such persons.
If we return blow for blow, we depart from the doctrine of
Ahimsa. But I go further. If we resent a friend's action, or the
so-called enemies' action, we still fall short of this doctrine. But

1 Current History, February! 1922, p. 746.

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1922.] THE BALI AND THE CROSS 251

when I say we should not resemt» I do not say thai we should
acquiesce; but by resenting I mean wishing that some harm
should be done to that enemy, or that he should be put out of
the way» even by the action of somebody else, or, say» by divine
agency. If we harbor even this thought we depart from the
doctrine of Ahimsa."

There may be those who scoff at the "misguided fanatic."
There may be others who, because of their political convictions,
have been unable to recognize the nobility of the attitude of
Ghandi when he was brought to trial. But, ignoring the futility
of his aims and eliminating from our minds all prejudice against
a ''mere pagan," it is difficult not to see in him a dignity and a
self-possession that are reminiscent of Christ before Pilate.

Directly addressing the judge, he said: "I have felt this
morning that I would be failing in my duty if I did not say all
that I said here just now. I wanted to avoid violence. Non-
violence is the first article of my faith. It is the last article of
my faith. . . . And I am here to submit, not to a light penalty,
but to the highest penalty. I do not ask for mercy. I do not
plead any extenuating act. I am here, therefore, to invite, and
submit to the highest penalty that can be inflicted upon me for
what in law is a deliberate crime, and what appears to me to be
the highest duty of a citizen.

"The only course open to you, Mr. Judge, is, as I am just
going to say in my statement, either to resign your post or to
inflict on me the severest penalty. If you believe that the system
and law you are assisting to administer are good for the people,
I do not expect that kind of conversion. But, by the time I have
finished with my statement, you will, perhaps, have a glimpse
of what is raging within my breast to run this maddest risk
which a sane man can run.*'

The judge, replying, said: "The law is no respecter of per-
sons, but it is impossible to ignore the fact that you are in a
different category from any person I have ever tried, or am likely
to have to try. It is also impossible to ignore the fact, that in
the eyes of millions of your countrymen you are a great patriot
and a great leader. Even those who differ from you in politics
look upon you as a man of high ideals and of noble and saintly
life."

If Pilate had not been, by race and by temperament, laconic,
he might have said something like that to Our Saviour. Perhaps
he did say something like it. He may have expanded upon his
own brief word: "I see no cause of death in this just man."

Pilate was loath to punish Christ. The British judge in

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India was loath to punish Ghandi. 'There are probably few peo-
ple in India/' he continued, '*who do not sincerely regret that yon
should have made it impossible for any government to leave you
at liberty. But it is so. I am trying to balance what is due to
you against what appears to me to be necessary, in the interest
of the public.'*

After many more deprecatory remarks, the judge sentenced
Ghandi to six years imprisonment, closing with the statement:
''I should like to say, in doing so, that if the course of events in
India should make it possible for the Government to release you,
no one will be better pleased than I."

Truly, that trial was one of the strangest episodes in all the
history, either of politics or of jurisprudence. A prophet of non-
resistance on trial for treason, asking the heaviest penalty — and
the judge, with many protestations of friendship, and even of
reverence, hardly doling out the minimum of punishment, even
though the '*crime" was one that might have resulted in the dis-
memberment of an Empire.

How far we dare go with Ghandi, when he interprets the
Sermon on the Mount as non-patriotic, is a problem. "There is
no room for any violence," he says, ^'euen for the sake of your
country, and even for guarding the honor of precious ones that
may be under your charge. After all, that would be a poor de-
fense of honor. This doctrine tells us that we may guard the
honor of those who are under our charge by delivering ourselves
into the hands of the man who would commit the sacrilege. And
that requires far greater physical and mental courage than the
delivering of blows. You may have some degree of physical
power — I do not say courage — and you may use that power. But
after that is expended, what happens? The other man is filled
with wrath and indignation, and you have made him more angry
by matching your violence against his; and when he has done you
to death, the rest of his violence is delivered against your charge.
But if you do not retaliate, but stand your ground between yout
charge and the opponent, simply receiving the blows vnthout
retaliating, what happens? Under this plan of life, there is no
conception of patriotism which justifies war."

We Christians are wont to repeat that warfare can never be
abolished until Christ's idea shall prevail. Is there any other
record in history, since the Roman persecutions, of an attempt
upon a large scale to demonstrate the wisdom and the practicabil-
ity of the Sermon on the Mount as a basis for the arbitrament of
international or interracial controversies?

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Hew Boohs.

ABT AND RELIGION. By Von Ogden Vogt. New Haven: Yale

University Press. $5.00.

The aim of this book is to show that artistic externals of
worship may be made a powerful instrument for reuniting, re-
forming, and perfecting the divided Christian Churches of today
into an ideal church of the future.

The church of the future, according to the author, will differ
from the historic modes of Christianity, '^accomplished largely
out of the pressures of practical life.*' It will be constructed "self-
consciously and deliberately.'' "With the modern scientific and
analytical studies of religion behind us," the author proposes to
transform the academic survey of the psychology of religion into
applied psychology of religion, "to marry naive popular religions
with critical rationalized experience," "to weld the components of
historic faith with seething, aspiring, naturalistic humanism."
The church as thus seen will utilize the good In the historic
phases of Christianity and discard their limitations. The "creed-
alism" of the Protestant churches, their fear of art and symbols,
and '*the dualistic view of human nature, which affords no legit-
imate basis for the fleshly appeal of art" must go. Wesleyans are
to forego "emotionalism;" Catholics must renounce "legalism,"
their opposition to a new liberal theology, their habit of viewing
miHrality as an end rather than a means. Miss Evelyn Underbill
in The Mgstic Wag, Mr. Stanton Colt in Social Worship, and others
are quoted as pointing the path.

Present-day Protestantism, as a whole, makes little use of
forms of worship with a strong physical appeal: the Catholic
Church still possesses forms of great variety, beauty, and power,
capable of stirring religious emotions. These forms, or rather
something as good or better, must be incorporated into the Church
of the Future. Here Mr. Vogt is not upon untrodden ground.
Ralph Adams Cram, A. K. Porter, and others have preceded him,
and blazed a trail of appreciation for mediaeval forms of art and
culture through a wilderness of ignorance, misunderstanding, and
misinterpretation. Mr. Vogt, a Congregational clergyman, views
that trail fearlessly, and proclaims openly that the Pre-Reforma-
tion Church possessed many excellencies of form and content
which could be adopted profitably by Protestantism. Modern
Americans have lost interest in creeds. They come to church

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chiefly for "emotional lifts/' experiences of religion. Might not
the experience of beauty kindle within them the experience of
worship? Why not make Art the stepping-stone to Religion?
Why not make apprehension of beauty lead to apprehension of
God» if, indeed, aesthetic appreciation and worship are experiences
essentially alike?

No doubt, many, like Mr. Vogt, seldom read the Nicene Creed
or the Heidelberg Catechism, yet frequently derive pleasure and
benefit from some masterpiece of art; but can habits of this
emotional sort be bent towards the ultimate perfection of Chris-
tendom? Will they actually lead to union, when, according to
the author, the morality of the law, as typified in the Catholic
Church, and the intellectuality of creeds, typified in Protestantism,
have never accomplished anything but division?

Elaborate plans for inducing Art and Religion to live peace-
fully together and complement each other, would have seemed
grotesque and foolish in ancient and mediaeval times, when prac-
tically all the great masterpieces of art were created in the service
of religion. But what was true then is not true now in America.
The iconoclasts of the sixteenth century, who decreed the separ-
ation of art and religion, have held spiritual sway in this land.
Generations of men have been deprived of healthy, soul-inspiring,
aesthetic experiences, wherein their Pre-Reformation forefathers
could legitimately revel. Signs are not wanting of an extensive
revolt against that separation-act. Mr. Vogt is one of the re-
volters.

As to Mr. Vogt's "modern" view of worship, we should say,
that there is another view more firmly grounded in real life, and
which does not concede to art an essential, but a subsidiary, place
in the "experience of worship." While art has always flourished
best in times of peace and secular prosperity, religion has often
reached its greatest vitality during times of persecution, when it
was deprived of every secular advantage. Mr. Vogt, incidentally,
upbraids the Catholic Church in America with having brought to
this new nation during her past history, until recently, "no artistic
intelligence and culture," and with having built the ugliest of
church buildings. We plead guilty, but refuse apologies. Cath-
olic immigrants, the poorest of the poor, began their churches
with money begged abroad. They lacked the means and the
culture to carry on the artistic traditions of the ancient Church.
They built to provide the immediate essentials of religion, with
little thought of permanence and beauty. But this admission
argues for, not against, the power and vitality of the religion
housed in ugly Catholic churches. Power and vitality are not the

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1922.] NEW BOOKS 255

essential products of sBsthetic culture, but rather of that deflnite-
ness of thought and deflniteness of moral purpose, which Mr. Vogt
decries as sources of discord.

Catholics reading this book will find in its pages a number
of familiar straw men, that bear no real resemblance to their
supposed counterparts. "Catholic legal morality," "the Church's
aversions to the functions of the prophetic office," "the antiquated
nature of the Church's devotional life" are among them. But we
are at one with the author's main purpose: to revive a greater
interest in and appreciation of the beautiful in church and services.

EARLY CIVILIZATION. An Introduction to Anthropology. By

Alexander A. Goldenweiser. New York: Alfred A. Knopf.

$5.00 net.

There is no subject about which more undependable rubbish
— the expression may seem to be harsh, but it is justifiable — is
written today than that of Anthropology, especially that section
which deals with the early days of mankind and, above all, with
the early phases of religion. The late Andrew Lang, an acute
critic and a deep reader in the subject under notice, in a criticism
of one of Frazer's works (which contain enough loose argument
to cast a serious blemish on his great collection of facts) quotes
a sentence from Sir Alfred Lyall: "One effect of the accumula-
tion of materials has been to encourage speculative generaliza-
tions* because it has provided a repertory, out of which one may
make arbitrary selection of examples and precedents to suit any
theory." This was written about forty years ago, and is truer
today than when it was written.

It is a pleasure to welcome a book as free from this prevalent
fallacy of selection, which has shaken off the bondage of the evolu-
tionary hypothesis in Anthropology, as the one under review. Not
that the author doubts the evolution of man. Unproved though it
is, that belief must necessarily be affirmed, we suppose, in all books
of this kind. But he does see that the older scheme of arranging all
customs in an ascending or descending scale and linking one step
with another, will no more work in actual practice than a similar
color arrangement will work in conuection with sweet peas, as
Bateson has shown us to be the case, when the test of actual and
incontrovertible facts is applied. We are particularly interested
in the discussion of the problem of diffusion versus independent
discovery, which is so much debated today, and find ourselves very
largely in unison with the writer. Particularly, we agree that
Elliot Smith's "key to all the mythologies" is no more likely to be
successful than was that of the late Mr. Casaubon, in Middle-

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march. The discussion on magic and religion is also excellent,
and the writer sees that Lang and Father Schmidt are correct
when they urge that, so far from being the parent of religion
as Frazer would have us believe, magic is a disease of religion,
and requires a pre-existent religion to grow upon as the mistletoe
must have a tree to act as its host. "Prayer and the belief in
the other world,'' the author tells us, **are well-nigh universal,*'
yet neither of these could arise out of the magical system, which
some have thought, and even think to be, the seed from which all
religion grew. We have not room to deal fully with this book,
but we can recommend it to those who wish to obtain a good idea
of the present position of sane anthropology.

SOUTH AMERICA FROM A SURGEON'S POINT OF VIEW. By

Franklin H. Martin, C.M.S., M.D., F.A.C.S. New York:

Fleming H. Revell Ck>. $3.00.

Dr. Martin, who is Director-General of the American College
of Surgeons, has had the collaboration of three eminent physicians
in the preparation of this work — ^William J. Mayo, Thomas J.
Watkins, and Francis P. Corrigan. These authors find so litUe
to condemn and so much to praise in their study of South Amer-
ica, that Dr. Mayo feels impelled to explain this position, so con-
trary to the common concept. His explanation is so sane and
timely that it will bear quotation:

I have been asked a number of times: *Do you mean to say
that all the surgeons of South Amwica are of this high grads
you speak of?" I can only answer that all the work I saw was
high-grade, but I saw only the best men, and not by any meant
all the best men. Relativdy, the comparison with other coun-
tries is a fair one (page 202).

To the young lady who, a short time ago, asked a young
South American if he did not find it awkward to wear shoes, and
to other Americans whose ideas of South America are quite as
crude, another passage on page 104 will seem incredible:

One of the objects of our trip was to obtain a bird's-eye view
of the hospitals in the cities we visited. We passed throu^
very hurriedly of course, a number of the principal hospitals in
each of the capitals, Valparaiso, and a few other cities. With only
minor exceptions, they all had suitable buildings and interiors,
and opened onto extensive and attractive gardens or patios.
Without exception, I believe all of them had a system of case
records, and the average of completeness in this respect was
above that found in the United States. Everywhere working
laboratories, including X-ray outfits, were in evidence, and were

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1922.] NEW BOOKS 257

pointed to with pride. The operating rooms, with but few ex-
ceptions» were modern, and contained the most approved ster-
ilizing apparatus. Conveniences for diagnostic purposes and
instruments for operating rooms were in abundance. Nearly
all had provision for post-mortems and up-to-date morgues.
The provision for graduate internes seemed to be adequate,
especially in those hospitals connected with teaching institu-
tions. Mostly all of the large hospitals had rather complete
out-door dispensary departments. Some were deficient in mod-
ern plumbing, but a large percentage of the important hospitals
were elaborately equipped with these conveniences. Some had
the most approved hydrotherapeutic departments, and modern
laundries and kitchens were in evidence in nearly all of the
larger institutions.

The book may be described as a surgeon's Baedeker of South
America. It contains a thread of narrative which interlaces ac-
counts of three different voyages around South America. Its
raison cPitre is a discussion of South American medical practice,
hospital facilities, hygienic measures, and its appendix, nearly
one-half the size of the rest of the volume, contains a "Summary
of Facts,*' a Spanish-English and Portuguese-English ''vocabulary
and phrases,'' and a full index. As may be surmised from this
analysis, the book is distracting in its make-up. This fact may
deter placid souls from its reading. Nevertheless, it is a very wel-
come addition to our South Americana, and should be in the
hands of every apologist of our much-maligned cousins of the
South. We welcome it as an antidote to such works as Franck's
Vagabonding Down the Andes,

THE WORKS OF ARISTOTLE TRANSLATED INTO ENGLISH—

De Cmlo; De Generatione et Corruptione. By J. L. Stocks

and H. H. Joachim. New York: Oxford University Press.

$3.35.

Even good Latinists do not hesitate to keep on their shelves
the translation of St. Thomas, which the English Dominicans are
now issuing to the great comfori of those to whom Latin is not
a second tongue. And the far smaller body of philosophers
whose Greek is fluent, will not grudge their less favored and much
more numerous brethren a really good translation of the works
of Aristotle, on which depend the whole of Scholastic Philosophy.
Nor will they despise a translation vrith really adequate notes,
such as this carries, of two treatises containing such fundamental
portions of Aristotle's philosophy.

The second is, perhaps, the more interesting to us today, for
it deals with *Hhe coming-to-be and the passing-away," and thus

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258 SEW BOOKS [Nov.,

attacks problems, such as that of "becoming/' full of actuality,
in spite of our changed ideas as to the "elements," and in spite
of the centuries which have rolled away since the author of these
works discussed the utterances of Empedokles, Anaxagoras, and
Leukippos. We welcome this translation, and hope it may be
followed by other volumes until we have a really complete and
scholarly editio^ of the Stagirite in English.

THE MERCY OP ALLAH. By Hilaire Belloc. New York: D.

Appleton ft Co. $2.00.

Hilaire Belloc is nothing if not many-sided. He can dash ofiF
a volume of history that is sound and provocative, criticism of
military tactics, criticism of literature, fiction, and biography.
The present volume is a brilliant satire, cast into a mold made
immortal by LeSage in Gil Bias. Mahmoud, a Persian merchant,
recounts his adventures to his nephews, beginning with his ex-
pulsion from home by his father, and concluding with the golden
day when, having carved out his fortune, he became a captain of
industry, and sits himself down in self-complacent leisure with
a wife, a beautiful mansion, a fat income, and delectable memories
of his successes in the great game of high finance. Belloc's irony
is delicious. And as you follow Mahmoud through his brilliant
strokes of fortune and his heart-breaking reverses, you see in every
line a biting satire on present-day capitalists. Bagdad is New
York, Paris, London, Berlin. Mahmoud — ^but one must beware
of libel suits. The reader can insert for himself the names of a
dozen of our present-day millionaires.

In handling this satire as he does, Belloc proves that he has
learned the tricks of Montesquieu, in his Lettres Persannes, and of
Goldsmith, in his Chinese Letters. The Mercy of Allah is bound
to rank high among Belloc's best work.

ENGLISH AND AMERICAN PHILOSOPHY SINCE 1800. A Crit-
ical Survey. By Arthur Kenyon Rogers. New York: The
Macmillan Go. $3.50.

Those conversant with Mr. Rogers' work in the field of his-
tory of philosophy, will welcome this volume. It is no easy task
to elucidate the muddled and tortuous ways of philosophers, espe-
cially those of the past few years. To succeed, one must be gifted
with a clarity of thought and expression that is only too rare,
both among thinkers and the chroniclers of thought. The author
has this gift in a preeminent degree. The survey he gives us is
not only expository, but critical. His own view of philosophy is
that it should justify the fundamental beliefs that are implied in

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1922.] NEW BOOKS 259

human life* aad he uses this view as the criterion whereby to
evaluate the worth of each school. Much that he tells us is, of
course* not new, especially in the historical part of the book* but
the tenets of the various schools are set forth in a fashion
both detached and objective — they are invariably viewed with a
S3rmpathetic and an understanding eye. The critical part, while
acute, is distinguished by its dispassionateness and by its truly
philosophical temper.

Perhaps, the most intriguing section of the work is that de-
voted to contemporary philosophies. The protean forms of mod-'
ern idealism, panpsychism, and pragmatism, are delineated, their
basic assumptions and fallacies are pointed out, while the numer-
ous protagonists of the now popular epistemological realism are
the subjects of a searching examination.

As might be expected. Catholic philosophy is not given prom-
inent notice. Newman receives a few pages, St. George Mivart is
mentioned, while "Howard** Joyce and "Lester** J. Walker, with
four others, are alluded to in a footnote. However, he concedes
that neo-Scholasticism " is a significant philosophical tendency.'*

THB SEVENFOLD GIFT. A Study of the Seven Sacraments. By
William F. Robison, S.J., Ph.D. St. Louis, Mo.: B. Herder
Book Co. $1.50 net.

The Seven Sacraments of the Catholic Church are seven most
precious gifts bestowed on her by her Divine Founder, Jesus
Christ They were intended to be channels of Divine Grace to all
mankind. Of their own power, they produce their graces in the
human soul. Nevertheless, most of them for their full eflScacy
depend on the dispositions of the soul that receives them. Part of
this disposition lies in a realization of the meaning and effects of
these sacraments. This volume by Doctor Robison, consisting of
seven sermons originally delivered in St. Francis Xavier's Church,
will help the reader to a deeper understanding of the meaning and
effects of the sacraments.

CERTAIN PEOPLE OF IMPORTANCE. By Kathleen Norris.

New York: Doubleday, Page & Co. $2.00 net.

The protagonist of Mrs. Norris' novel is not an individual, but
a family. There is no plot; but in the varied lives and circum-
stances of her people, there is abundance of incidents, seldom
other than such as fall to the ordinary lot, yet holding the atten-
tion so satisfyingly that we deprecate, as out of proportion, the
introduction of an event as sensational as the suicide of Victoria's
lover. Continuity is sustained throughout. To a really remark-

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able extent, the author keeps control of the many threads of in-
terest, allowing none to become detached from the central point,
the rise and decline of the Crabtree fortune. Nor does she digress
into too much description of the changing conditions of the grow-
ing city. She contents herself with vivid touches that form a
colorful background for her signally successful and elaborately
detailed delineation of an average non-Catholic, American family,
in the seventies and eighties.

This is the best of all Mrs. Norris' productions, a serious
work, with strong, distinctive features. She has achieved a very
striking effect in her pictures of the relations of parents to their
children, an attitude so definitely characteristic of that era as to
be essential to any faithful transcription. In particular, she
treats of the deliberate reserve maintained by mothers to their
daughters concerning precisely those experiences of life which
they believed to be the most desirable for all women; a delicate
subject, which she handles at considerable length vrith frankness,
and judgment, also, needless to say; even so, the book is not for
readers of all ages.

Its literary merit is great For the most part, the author
stands aside, as it were, while her people speak, revealing them-
selves most convincingly real and human. It is, indeed, by this
means that she accomplishes some telling satire, especially in the
last chapter, where, in connection with Reuben's death, she makes
ruthless exhibition of the strange, almost universal, screen woven
of conventional phrases and outward observances, in which people
indistinguishingly blend the true and the false. Disconcertingly
keen are the shafts of ironic humor that increase the appeal of the
scene with which a sound artistic instinct has led Mrs. Norris
to close her novel.

JOCK, JACK, AND THE CORPORAL. By C. C Martindale. Chi-
cago: Matre & Co. $1.50 net.

Jock, a Catholic soldier of singular innocence of life, lies
fatally injured in an English hospital. His hopeless suffering and
dereliction, made vicarious by a Catholic mysticism, leads to the
regeneration of his comrades. His nobility of character becomes
for them a seal of the truth of the Faith he so ardently practises.
Jack, the sergeant, takes instructions from the chaplain, who
gradually introduces him to the world of the supernatural, and to
the mysteries of the Catholic religion. This process of instruc-
tion, which forms the staple of the book, becomes, in the hands
of Father Martindale, a revelation of the beauty and truth of the
spiritual teaching of the Church. Every detail of Catholic belief

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and practice is made relevant to the exigencies of human existence
as God has provided for them in His divine economy. It is not
too much to say that one closes this novel with a new realization
of the immediacy of the things of the spirit to the secular affairs
of every-day life, and of the inwardness of the faith that one
lightly professes.

Father Martindale knows the language of his soldiers, and he
understands thoroughly their psychology. For instance, his
sketch of the Corporal, the wag of the regiment, is an admirable
piece of portraiture. The story is so vivid and realistic that it
must surely have been vicu. The chapters on Christmas at the
hospital, and on the death of Jock, reach a lyric intensity, and
have their place among the memorable things of fiction.

DISCOURSES AND ESSAYS. By John Ayscough. St. Louis: B.

Herder Book Co. $1.25 net.

This volume consists, for the most part, of occasional dis-
cursive papers on Catholic faith and practice, written by Mon-
signor Bickerstaffe-Drew against the assailants of the Church.
In vindicating the claims of Catholicity, John Ayscough proves
himself a witty and incisive polemic, who deftly unmasks the
prejudice that underlies the specious rationality of its opponents.
He unbares, for instance, the real motives that in the past
prompted the denial of miracles, as also the bad faith that would
gainsay all manifestations of the supernatural, or cavil at the
Church's spiritual ministry on the grounds of laxity. He pierces
the Anglican pretensions to continuity with the shafts of his
fleering humor. The essay on *Taste and Tolerance" contains
some wholesome comments on preaching. Other papers have the
purely personal interest of an apologia for the methods of a Cath-
olic novelist. In scope and substance, the book differs widely
from Levia Pondera^ and has not quite the same engaging quality.

THE AMERICAN INDIAN. An Introduction to the Anthropology
of the New World. By Clark Wissler. Second Edition.
New York: Oxford University Press. $5.00.
The generally received opinion about the aborigines of this
Continent is that they came from Northern Asia by the land
bridge, then connecting it with Alaska, and that they came in com-
paratively recent times. F«r the learned Professor Hrdlicka has
come to the conclusion, after an exhaustive study of the question,
that all the skulls cited in evidence of a greater antiquity than
that of Neolithic days, including the celebrated Calaveras speci-
men, cannot establish the point that America was inhabited in

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earlier days than those just named. Bearing this in mind, it is
amazing that there should be such variety in forms of culture
and in speech as actually exist* or have existed, from the regions
of high culture, such as the Incas and Nahuas, to the degraded
races along the stormy waters of the Straits of Magellan.

Any intelligent person living on this side of the Atlantic must
be of singularly unimaginative disposition if he is indiflferent to
the kind of people who inhabited it in pre-C!olumbian days, and
from whom his forerunners, though not often ancestors, annexed
it by force. In this matter, there can be no safer guide than the
erudite Curator of Anthropology in the Natural History Museum
of New York, who has written this book, already well received in
its first edition and largely re-written in this. The immense num-
ber of facts to be considered makes the book a rather close study.
Hardly a point in the life of the American aborigines is left un-
touched, and an excellent series of maps is a further aid towards
studying the extent of different schemes of clothing, kinds of food,
of transport, and so on.

It seems to be now what the lawyers call '^common form'* to
assume the evolution of man's physical part from some lower
animal, and of course we find that assumption here, although we
are still awaiting any convincing demonstration of this theory.
The experienced reader has by this time no doubt learned to dis-
count this and to await ^'scientific" demonstration of the origin
of man. What we are concerned with here is the excellence and
accuracy of the account of his doings when he had appeared,
and after he had made his way to what we now call the New
World.

LIFE AND LETTERS OF ARCHPRIEST JOHN JOSEPH THERRY.

By Rev. Eris M. O'Brien. Sydney, Australia: Angus A

Robertson, Ltd. 25 s, net.

The history of this pioneer priest in Australia sets forth the
record of one man's superhuman struggle against overwhelming
odds to preserve the Catholic faith of the settlers in this far-off
island Continent. Most of the Catholics were Irish political ex-
iles; they were treated as convicts, they were ruled by English
military governors, and they were forced to attend English Church
services on Sunday.

Father Therry was a native of Cork. His life work was de-
cided upon one day when he saw a band of his fellow-countrymen
being taken off to the convict colony. There had been priests
there before; three had served terms as '"convicts," a fourth had
volunteered his services, but, after a short ministry, the author-

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ities had forced him out. Upon his retarn to his native land, this
priest started a campaign of enlightenment. As a result, the
British Government voted an allowance for two Catholic chaplains
for the colonies. Fathers Philip Connolly and John Therry ac-
cepted the chaplaincies. The two missionaries arrived in Sydney
in 1820, but soon after Father Connolly departed for Van Dieman's
Land. The building of a church presented a problem which con-
sumed most of Father Therrsr's career. A large part of this long
biography is devoted to the history of this church, the financial,
civil, and, finally, ecclesiastical diflBculties, in which Father Therry
found himself as a result of his well-intentioned efforts.

When, through disagreement with the Government, this
valiant priest was deprived of his chaplaincy, he continued to labor
without compensation. For ten years he continued his ministry
practically alone, constantly battling against the bigotry of of-
ficials. Then four other priests were sent out, Sydney was made
first a bishopric and then an archbishopric and the Church
started on more prosperous times. The author does not spare
his hero; he paints in the shadows as well as the high lights;
it is an inspiring record, nevertheless. Father O'Brien has per-
formed his task well; original documents are quoted on almost
every page. But there is one thing lacking: a map to show the
location and the spread of the early missions.

SHORT SERMONS ON THE EPISTLES AND GOSPELS. By Rev.

F. P. Hickey, AS.B. New York: Benziger Brothers. $2.00 net.

A new volume of sermons by Dom Hickey is a welcome addi-
tion to our pulpit literature, especially now, when the demand for
short sermons seems to be on the increase. Father Hickey's ser-
mons are short, and they are practical. There is one sermon for
each Sunday and Holy Day, either on the Gospel or the Epistle.
There is a uniformity in the arrangement of the discourses: the
title of the Sunday, the subject to be treated, four or five topical
sentences, then the sermon. While sermon books are helpful
chiefly to priests, the laity can find much profit in the carefully
planned sermons of Father Hickey.

BmTH CONTROL. A Statement of Christian Doctrine Against
the Neo-Malthusians. By Halliday G. Sutherland, M.D. New
York: P. J. Kenedy & Sons. $1.75 net.

One of the most pernicious, and perhaps most prevalent prac-
tices of this pleasure-seeking and luxury-loving age is studied in
this little volume of one hundred and fifty pages with a skill and
refinement of touch possible only to a man who is an expert in

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264 NEW BOOKS [Nov^

medical science and of devout and well-informed Catholic faith. Dr.
Sutherland, not content with emphasizing the immoral and sinful
character of artificial birth control, reveals, by ample evidence
from history and medical authorities, the inherent viciousness of
an unholy practice entailing many evil consequences. While
the Malthusian advocates and propagandists pose as the friends
and protectors of the home and as champions of the welfare of '
the race, the author proves that their immoral methods produce
the very opposite results from those intended.

The fear that urged Malthus to suggest the practice, viz., that
men would multiply beyond earth's power to furnish sustenance,
is shown to be groundless. Equally fallacious is the theory that
poverty and hardships are due to an excessive birth rate; and that
diminution of quantity means improved quality. Artificial birth
control entails evils, physical and moral, of the gravest kind for
the parties concerned. Dr. Sutherland, in clear and forcible lan-
guage, yet free from exaggeration, presents such an array of facts
as must convince the reader that all who would derive from
wedded life such happiness as God and nature intend, and who
have at heart their own health and domestic bliss, and the well-
being of the State, must eschew artificial birth control. The thesis
of this volume is that Malthusianism is not only immoral, but
pragmatically unjustifiable. The book deserves the widest circu-
lation as an antidote to vicious propaganda.

FINDING A SOUL. A Spiritual Autobiography. By E. E. Ever-
est. New York: Longmans, Green A Co. $1.50 net.
There are many roads to Rome. Men and women have
traveled from all points of the compass to the Eternal Qty set
ui>on a Hill. Here is the story of a soul attracted by the music of
Beethoven. The author gives a graphic picture of her childhood,
in a motherless home ruled by a father who was an avowed
atheist. But he was a devoted admirer of Beethoven, and the
child imbibed a love for the great master. At a convent school,
she learned Beethoven was a Catholic, and gained a deeper appre-
ciation of his music. The influence of convent life did the rest,
and in spite of violent opposition by her father, as soon as she
became of age she entered the Church.

ABBE PIERRE. By Jay William Hudson. New York: D. Apple-
ton ft Co. $2.00.

Under the still softly murmuring flow of this idyll of **sunny
Gascony," we sense the deep current of the ^'invisible.'* The
author, treading Gascony with the wise old Ahbi Pierre and ex-

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quisite Germaine» has penetrated the deeper things of Catholic
faith and life — the ''sublime virtues" of the ''sublime silences."
That he is not a Catholic is evident from the inadequate descrip-
tion of the Mass, and certain tournares de phrase unsuited to a
Catholic tongue, yet what Catholic has drawn a more beautiful
portrait of a priest.

The Abbi Pierre is of those who turn all dross to gold, find-
ing even in the Gascon philosopher, Montaigne, a stimulant to
faith; who, when he "talks about people," "talks about their
virtues."

Mr. Hudson has achieved a work of art. Never to be for-
gotten are the pages on "The Great Question," the picture of
"Moonrise in Gascony," and the flaming tongues of St John's eve,
and that sum of human tragedy in one short page: "Have Pity,
OGod."

We can wish our readers no greater pleasure than to see
with the Abbi Pierre the undulating tapestry "of the Gascon
landscape," the "brave, indomitable roads," the Pyrenees — "the
wall of the world" — the spire topped hills, the "homes that hug
the church so close" they "seem like happy children gathered
round their ancient mother," the moonlight on the "wide-stretched
arms" of the Man of Sorrows "that reach out over those who
sleep beneath the long grasses;" and, with him, to hearken to
the "sweet-toned bells that speak across the valleys."

We suspect that the author, himself, has "looked at the cru-
cifix for a moment with his heart in his eyes," and may yet come
to the Church "as to the Mother of all souls that seek Thy rest."

A LIFE'S OBLATION— rAe Biography of GenevUve Hennet de
Goutel, by Marthe Alambert. Translated from the French by
L. M. Leggatt (New York: Benziger Brothers. Cloth, $2.00.) The
biography of Genevieve Hennet de Goutel is already well known in
the French, and the English translation of the biography of this noble
woman, one of the first of the French hospital workers to fall on
Rumanian soil, will be read with the greatest interest.

INDIANA UNIVERSITY STUDIES— Nos. 48, 49, 50. No. 48: "Index
Verborum de Couarruvias Orozeo: Tesoro de la Lengua Castellana
o Espanola. Madrid, 1673-167 W by Professor John M. Hill. Professor
Hill, appreciating the rarity of this Tesoro of the Spanish of the seven-
teenth century and the increasing need of the work, has reprinted the
edition of 1673-1674 for the use of students. The editors of the first
edition of the Diccionario de la Lengua Espanola (Madrid, 1726-1739)
recognised the high value, of Govarruvias' Index, and based their work
upon his researches. It is, therefore, formative and authoritative in

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266 fiEW BOOKS [Nov..

every respect, and specialists in philology must award Professor HOI
their sincere thanks.

No. 49: ** Juvenile Delinquency and Adult Grime. Certain Associa-
tions of Juvenile Delinquency and Adult Grime in Gary» Ind.» with
Special Reference to the Immigrant Population/' by Edna Hatfield Ed-
mondson, Ph.D., a study to determine the reliability of the prevalent
idea that juvenile delinquency and adult crime are more frequently
associated with the foreign-bom than with the native-born population.
The conclusion reached is that juvenile delinquency and petty adult
crime is determined, not by the race or nationality group, but by the
social and economic class to which these races or nationalities belong.
Perhaps, the most valuable feature of the work is the bibliography,
which is very extensive and pertinent

No. 50: "William De Morgan and the Greater Early Victorians,'*
by Professor Will T. Hale, Ph.D., gives an optimistic comparison be-
tween the author of Joseph Vance and his illustrious predecessors —
Dickens, Thackeray, and George Eliot. The citations are of consider-
able value.

A SISTER'S POEMS, by Sister Margaret Mary (New York: P. J.
Kenedy A Sons. $1.50), of the Sisters of Mercy, appears at a
time when interest in conventual life runs particularly high. Sister
Margaret Mary replies to the challenge with verses which give the
world a much keener understanding of the religious mind. Her verse
forms, however, and also her methods of expression, are not altogether
worthy of her inspiration.

LATIN GRAMMAR MADE GLEAR, with exercises and vocabulary,
from the original French of Professor H. Petitmangin, adapted into
English by H. Petitmangin and John A. Fitzgerald, A.B., with the col-
laboration of Ernest Dimnet (Paris: J. De Gigord. $1.50), is the result
of a painstaking and intelligent effort to provide a text-book which,
with the aid of a teacher, will eliminate from the study of Latin those
difficulties which are not inherent in the subject. It is based upon the
theory that there is ''no royal road to learning," and that only the
earnest, industrious student will ever attain to a mastery of the classics.
But for the student who is willing to contribute his share, the book will,
we think, be found to provide very valuable assistance. It is the
translation, or rather the adaptation, of a text that has long served a
useful purpose in French schools. Its logical order is of the excel-
lence that might be expected from a Frenchman. The pedagogical
principles upon which it is based are those which experienced teachers
readily acknowledge to be valid. No doubt, in the course of time, this
book will obtain, in America, something like the same high degree of
popularity it has long enjoyed in France.

rIE GHOST GIRL, by Edgar Saltus. (New York: Boni A Uveright.
$2.00.) Nellie Chilton, the heroine of this peculiar story, is killed
in an auto accident the very day of her marriage to Bradish, the New

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York millionaire. She has scarcely been laid in the family vault,
when she appears "in all her ghostly loveliness" to her husband and his
chum. Time and time again, they see her, but she vanishes at once
into nothingness. The author amuses himself at our expense for some
two hundred and fifty pages, making us guess at a possible solution of
these mysterious appearances. He suggests a perfect double of "the
incomparable Nellie/' and then talks about the magic of Thibet, the
phenomena of Spiritism, astral bodies, hallucination, and insanity.
He even goes so far as to describe an orgy of Satanic magic the better
to confuse us. Finally, with his tongue in his cheek, he calmly solves
the riddle, and makes us ask ourselves why we wasted our time over
his book.

THE CITY OF FIRE, by Grace Livingston Hill. (Philadelphia: J.
B. Lippincott Go. $2.00.) Mrs. Hill's latest novel — ^her seven-
teenth — centres about the murder trial of a very unattractive, although
innocent, hero. The author draws a good portrait of a minister's
daughter, who remains true to her sweetheart despite all appearances
against biro. Lynn has a very happy faculty of converting everyone
she meets. A word from her, and heartless millionaires begin to
interest themselves in the lives of the tenement poor, and evil-lived
women die in the odor of sanctity. The story is well written, although
rather ultra-pious.

ASGENT, by Frances Rumsey. (New York: Boni A Liveri^t.
$2.00.) This is a cleverly writte/i psychological study of a cold-
blooded American girl, educated by a cynical, atheistic grandfather
on principles of utter selfishness and irreligion. She craves for life
and adventure, and is satisfied almost to the point of becoming a
wanton. The Paulist Fathers, who received her into the Ghurch, made
a big mistake — she remains a sentimental, ignorant pagan to the end.

AMERICA PAGES THE FUTURE, by Durant Drake, Ph.D. (New
York: The Macmillan Co. $2.50.) In this book a professor of
philosophy in Vassar College undertakes to tell America what is wrong
In our politics and industry, and to point out the ways we should tread.
His purpose, as disclosed in the preface, is to "consider in these pages
what our priceless heritage of American ideals actually is, and how
far we are being faithful to oiu* inheritance."

The result is neither helpful nor interesting. The author attempts
to cover a multitude of subjects, and does it in a way that will leave
those who are not with him in the beginning, still unconvinced at
the end. Obviously, the author has not a thorough knowledge of the
fields through which he offers himself as a guide. The range of topics
he attempts to cover is so wide that this is not to be wondered at. It
is not through books of this kind that an intelligent grasp of the per-
plexing problems that confront us is to be broadcasted or the solution
of them along sound lines furthered.

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268 NEW BOOKS [Nov..

riE September issue of The Annals of the American Academy of
Political and Social Science is devoted to the study of ''Industrial
Relations and the Churches.'' For each volume of this publication,
specially qualified editors are selected. The editors of the present
issue are Dr. John A. Ryan, Director Department of Social Action,
National Catholic Welfare Council, and Dr. F. Ernest Johnson, Research
Secretary, Federal Council of the Churches. The issue carries articles
by Dr. Ryan, Dr. Kerby, Rev. R. A. McGowan, and Rev. Edwin O'Hara.
We recommend it to the attention of those interested in this very vital
topic.

PAMPHLET PUBLICATIONS.

The Catholic Truth Society (London) has a budget of new pamphlets
of exceptional interest : Rev. John Morris, S.J., provides the Catholic pil-
grim and tourist with Canterbury, a detailed and interesting guide
book of convenient size; The Church in England in 1922, by Rev. Bede
Jarrett, O.P., summarizes past history, indicates telling influences, and
dwells in detail on the status quo, pleading, finally, for "national ac-
tion" by Catholics, to meet effectively "the splendid prospect" for the
Church in England; Lister Drummond, by Robert E. Noble, tells the
virile story of a convert lay apostle who headed the Guild of Our Lady
of Ransom and paved the way for the Catholic Evidence Guild; Dom
Norbert Birt, O.S.B., contributes a sketch of Father De Smet, The
Apostle of the Rocky Mountains; The Doctrine of Self-Discipline, by
Dom Justin McCann, presents the case for self-discipline in so attrac-
tive and reasonable a fashion as to force its claim, even upon modern
youth; The Real Presence, by Rev. F. Mangan, S.J., presents clearly
and succinctly the "Fact" and the "Fulfillment" of Our Lord's promise
and gift; Maxims of Mary Ward introduces the pithy spiritual maxims
of this remarkable foundress with a sketch of her life; Rev. Joseph
Rickaby, S.J., leaves the reader no doubt as to What Cranmer Meant
to Do and Did in robbing the English Church of the Holy Sacrifice;
Confession and Communion Prayers for Little Children is an admirable
little prayer book, well orientated and exquisitely childlike; a story
of the days of persecution in England, by a nun of Tyburn Convent,
is entitled Trumpeter's Rock,

The International Catholic Truth Society has a study of Transub-
stantiation and the Real Presence, short and clear and effective, by Rev.
J. F. Splaine, S.J. The Printed Message, by Rev. George Thomas Daly,
C.SS.R., is a strong appeal to put Catholic truth to the fore in the
"revaluation, readjustment, and reconstruction" of the world's thought
(Catholic Truth Society of Canada).

The Catholic Mind for August 8th contains a study of "The Cult of
Psychoanalysis," by Rev. William J. McGucken, S.J., reprinted from the
American Ecclesiastical Review, which is lucid and Judicial, and quite
final in its conclusions; and an address by Rev. John E. Wickham, LL.D.,
on "Catholicism and Culture."

In answer to many inquirers. Rev. Ernest Hull, S.J., has made a
full and careful presentation of Adventist Doctrines, in a pamphlet pub-
lished by the Bombay Examiner Press.

International Conciliation (407 West 117th Street, New York City),
brought out, in August, "Impressions of Berlin in 1922," by Professor
Henri Lichtenberger of the Sorbonne. And, in September, contribu-
tions concerning Cuba's relations to the Court of International Justice
and the League of Nations.

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IRecent Events.

The Greek military disaster at the hands
Greece. of the Turkish Nationalists, early in Sep-

tember, spread out during the last thirty
days into a number of effects, military, political, and dynastic,
the whole surrounded by a thick atmosphere of Inter-Allied ac-
cusation and diplomatic intrigue. The first important event fol-
lowing the capture of Smyrna by the Turks, was the Allied pro-
hibition of a Nationalist advance against the neutral zones of
Ismid and the Dardanelles, a prohibition backed up by the dis-
patch of British military and naval forces. A week later — on
September 23d — ^tbe Allies invited Mustapha Kemal, leader of the
Nationalists, to a conference, which began at Mudania on October
3d, the Turks in the interval suspending all military operations.

Meanwhile, numerous conferences were held at Paris and
elsewhere between British, French, and Italian governmental
representatives, at which considerable differences of opinion be-
came apparent, the French for the most part, influenced by their
secret treaty with the Angora Government negotiated last spring,
supported the Nationalists, being backed, to some extent, by Italy,
and Great Britain insisting that under no conditions must Con-
stantinople be allowed to fall into the Nationalist's hands.
Finally, however, the Allies succeeded in presenting a united front
at Mudania, where, on October 10th, an armistice convention was
signed by representatives of all the Allied Powers and by the
Nationalist delegate.

This convention specifies, among other things, that the Greeks
shall evacuate Thrace within fifteen days, that Greek civil author-
ities shall leave as soon as possible, and that, as the Greeks leave,
they shall hand over affairs to Allied authorities, who, in turn, will
transmit them to the Turks within thirty days after the Greek
evacuation.

In addition, plans are now being prepared for two confer-
ences to bring about a definite peace in the Near East, one, to fix
general Near Eastern peace terms, and, another, to provide for
neutralization of the straits of the Dardanelles. Preparation for
both conferences are now being made by the various governments
who are to attend, as the settlements reached at the first confer-
ence must necessarily affect the second. It is believed that the
first conference will be held early in November, with the second

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270 RECENT EVENTS [Nov..

general conference sitting early in December, and possibly con-
cluding the entire settlement by Christmas.

As a result of the Greek defeat, a revolutionary movement
broke out in the Greek army and navy, gathering such impetus
that, on September 27th, the abdication of King Constantine was
forced. Crown Prince George was named as successor and, with
the approval of the revolutionists, was immediately sworn in as
the new King. The British, Italian, and Belgian diplomatic repre-
sentatives have since virtually recognized the new monarch, fore-
casting Entente recognition of the new regime. Ex-King Con-
stantine has departed for Italy, and the revolutionary committee
is in complete control, pending general elections on November
13th to constitute a new Parliament to succeed that deposed by
the revolution.

Various reports have also been received of the abdication of
Mohammed VI., Sultan of Turkey and head of the Government
at Constantinople, from which the Angora Republic of the vic-
torious Mustapha Kemal had broken away. These rumors, how-
ever, have been unconfirmed. The heir-apparent to the Turkish
throne is Prince Abdul Medjid, a cousin of the present Sultan,
and it is probable that if the succession has not yet devolved on
him, it soon will.

Over 250,000 persons are reported to have evacuated Smyrna
and neighboring ports since the Turks captured and set fire to
the city. Relief measures have been instituted by various coun-
tries, but the problem is gigantic. It is estimated that half a mil-
lion people require succor at the present time. President Harding
has appointed a Near East Relief Committee, with former Post-
master-General Hays as Chairman, and has called on all the prin-
cipal charitable organizations of the country to aid in a national
campaign for relief funds. The Executive Committee of the
American Red Cross has been authorized by that organization to
expend the full amount now in its Treasury, some $20,000,000,
in aid of the Near East sufferers.

The Third Assembly of the League of Na-
France. tions, meeting in Geneva for over a month,

held its final sessions on the thirtieth of
September. Two outstanding decisions were made by the As-
sembly — one, the adoption of Lord Robert Cecil's plan for world
peace and the other, the extension of definite aid to Austria.

The Cecil plan, which has been called an "international com-
pany assurance against war,'' contemplates continental peace com-
pacts between the various countries of Europe, South Africa, Asia,

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1922.] RECENT EVENTS 271

and so forth. On its face, the system is a modification of Article
X. of the League Covenant, but, in reality, it would mean giving
specific guarantees instead of the generalities of Article X.: the
various nations pledging themselves definitely to take action
against any aggressor and to make it impossible for him to obtain
victory.

The scheme for Austrian relief is set forth in three docu-
ments. The first, is a declaration by Great Britain, France, Italy,
and Czecho-Slovakia, the principal guarantors of the loan which
will be made to Austria, that they will respect the territorial
integrity, independence, and sovereignty of Austria, and will seek
no special or exclusive financial or economic advantages that
would compromise Austria's independence. The other two docu-
ments, authorize Austria to issue for sale bonds sulficient to
produce the equivalent of a maximum of 650,000,000 gold crowns,
and provide for the guarantee of interest on the sinking fund by
Great Britain, France, Italy, and Czecho-Slovakia of eighty per
cent, of that sum. Austria, on her part, pledges for the payment
of interest on the bonds her customs receipts and the tobacco
monopoly, and agrees to undertake reforms necessary to balance
her budget This action of the League is expected to put Austria
on a footing of solvency within two years, and definitely disposes
of the possibility of her annexation to, or union with, Italy,
Czecho-Slovakia, or Germany, which had been contemplated.

Other important events connected with this year's Assembly
were the admission of Hungary as a member of the League, the
announcement by the French delegation that it would oppose the
admission of Germany as a member at this time, the resignation
of Bolivia from the League, following the similar action by Peru,
due, it is thought, to the election of the Chilean, Augustin Edwards,
as President of the League, and the election of the six non-per-
manent members of the Council of the League, as follows : Brazil,
Spain, Uruguay, Belgium, Sweden, and China.

Several crises over German reparations payments threatened
to come to a head since these notes last appeared, but were finally
and definitely averted, on the nineteenth of September, as the
result of an agreement between Germany and Belgium, whereby
the latter accepted Germany's guarantee for payment. A few days
later, the German Government handed to the Reparations Com-
mission two bills, one for 47,400,000 gold marks and the other
for 48,600,000 gold marks, in payment of the two instalments for
reparations due August 15th and September 15th last. Mean-
while, plans have been made for a conference on the Inter-Allied
debts and the Germany indemnity, to be held in Brussels, the date

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272 RECENT EVENTS [Nov^

being tentatively set for December 1st During tbe montb, Louis
Dubois, tbe French member and President of the Ck>mmission on
Reparations, resigned, and Louis Barthou, Minister of Justice in
the Poincari Cabinet, was appointed his successor.

During the month, various French ports were troubled with
strikes of seamen and port workers, notably Havre, Marseilles,
and Bordeaux, called in protest against a Governmental decree
modifying the eight-hour law on French vessels, in order to meet
foreign competition. The strike of the seamen at Bordeaux
ended on October 9th, but the dock workers and coal handlers at
Marseilles have tentatively voted in favor of a sympathetic strike
movement in that port This is expected to intensify the tie-up
there, where the strike is at its worst

The figures of the French 1923 budget made public by the
Finance Ck>mmittee of the Chamber of Deputies, show that the
ordinary French budget will have a deficit of about 4,000,000,000
francs paper. In addition, provision is made for advancing
10,000,000,000 francs for reconstruction work, to be charged
against Germany, and to balance which, no revenue is provided.
That means that the French Finance Ministry must borrow some
14,000,000,000 francs for next year, less what can be realized from
German cash payments. Belgium has a priority claim on Ger-
many's cash payments this year, and although France will get
most of the cash payments which Germany may make next year,
still 1,000,000,000 marks gold is pr(d>ably a favorable estimate of
what France will actually get in cash. A billion marks gold is
equal to about 3,000,000,000 francs paper, which means that the
French Government must borrow more than 10,000,000,000 francs
for the new budget. This will be effected by interior loans, the
first of which will be floated in November or the end of December.

Important private commercial agreements, designed primarily
in the interest of the occupied regions, but broadly for the purpose
of aiding French industries in general, are expected to result from
the visit some time in October, of a delegation representing lead-
ing business interests in Germany, which has been invited to visit
the devastated areas. The French Government has approved of
the visit which is an outgrowth of the accord reached last month
by Herr Stinnes and the Marquis de Lubersac for the delivery of
materials to rebuild the devastated regions.

Expectations that the Washington naval treaty would be rat-
ified by the Chamber of Deputies this year, seem doomed to dis-
lippointment, and it is probable that the treaty will never be
ratified so long as the present Poincari Government retains ofllce.
There exist! in th^ Cbamber only a weak faction favoring ratifica-

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1922.] RECENT EVENTS 278

tion of the treaty as it stands, and even those who favor it, demand
important changes. The chief demand is that the capital ship
ratio of 5-5-3-1.75 for the United States, Great Britain, Japan, and
France and Italy respectively, be changed to give France at least
a ratio of 2.50 to Italy's 1.75. Meanwhile, even those countries
which have ratified the agreement, including the United States,
have suspended further scrapping of war vessels in view of the
threatening aspect of affairs in Asia Minor.

The recent letter, to his adherents, of Joseph Caillaux, former
Premier, who was thoroughly discredited during the war and later
tried for treasonable correspondence with the enemy, is considered
to be a preliminary step towards his reSntry into the political
arena. The letter in question declares the clericalists are instal-
ing themselves in the very establishments which they were obliged
to quit, in complete violation of the law and under the eyes of the
authorities. He also charges that an organized effort is under
way to suppress the non-sectarian public schools in favor of
independent schools. The letter urges true republicans to be on
guard, and, while proclaiming their respect for all beliefs, to
aflBrm their resolve not only to maintain, but to complete,
strengthen, and develop anti-clerical laws.

An event of great importance in German
Gennany. internal politics occurred toward the end

of September, when the Independent So-
cialist Party and the Social Democratic Party, after six years of
embittered internecine warfare, jointly decided on a formal re-
union. This decision was a direct result of the pressure of events
growing out of the economic and political post-war situation in
Germany. The original break between the two factions occurred
in September, 1916, over the question of voting war credits and
other policies with which the Socialist Party was confronted, by
reason of the World War. The demand for fusion has been
accelerated, on the one hand, by the menace of Ck>mmunism, to-
wards which both divisions of the Party are inimical, and, on the
other, by the aggressiveness of German industrialism and big
finance. By pooling its mandates, the reunited party will com-
mand 169 out of 469 seats in the Reichstag. Defection on the part
of former Left Wing Independents may possibly reduce this total
by ten. Both wings of the party have a paying membership total-
ling 250,000, but this does not indicate the voting strength, as it
is merely viewed as the political section of German organized
labor, which has an enrollment of more than 10,000,000.

Gerouinys fir^t jpopular Presidential election is scheduled tc

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274 RECENT EVENTS [Nov..

take place on December Sd. The Reiclistag» re-convening in the
middle of October for a short session, is expected to pass, by a
large majority, a law regarding the Presidential election framed
by the Wirth Covernment, althou^ it is possible that a plan may
be adopted to amend the Constitution in order to avoid a Presi-
dential election until 1925. President Ebert, who was elected
Provisional President by the first German National Assembly at
Weimar, in January, 1919, and has held oflSce as such ever since,
will undoubtedly become the first Ck>nstitutional President of the
Republic.

On September 24th, the ex-Kaiser, from his retreat at Doom,
Holland, officially announced his engagement to the Princess
Schoenaich-Carolath, a member of one of the minor German royal
houses. The Princess is thirty-five years of age, a widow, and
the mother of five children. The wedding has been tentatively
fixed for November 5th. The approaching marriage has some
political significance, being considered in many quarters as a sign
that the ex-Kaiser has, finally and forever, given up all hope of
regaining his throne.

Lloyd's Bank of London has published a study of the German
industrial and banking situation, based on a report from its Ger-
man correspondent. The statement of the case, which has at-
tracted great interest in London, is: 'The seeming prosperity of
this country deceives the rest of the world, and it is scarcely yet
realized, even in England, how greatly Germany has been im-
poverished in the last eight years/' The report goes on to say
that "reparations payments have been made, and the population
fed since the armistice to a large extent at the cost of the spec-
ulator in marks, and by the financial extinction of the old middle
class." The conclusion is reached that "if the most favorable
treatment possible is accorded to Germany by the Allies, the paper
mark can only be made stable (or be redeemed by a new currency
secured by gold values) at something approaching its present low
value (or the lowest value it may subsequently reach) in gold."
As a result of the serious depreciation in the value of the mark,
barter is, at present, replacing money in various parts of Germany.

A new and powerful so-called "vertical trustification," a com-
bination rivaling the famous Stinnes concern, was recently engi-
neered by a German industrialist. Otto Wolff, head of a large
iron merchant's firm of Cologne. ^ Economic and financial pres-
sure welded the new concern together out of mutually dependent
or mutually interested, parts. It divides logically into two allied
groups, the coal and iron group and the electrical group, with Herr
Wolff at the common apex, The capital is 684,000,000 marks,

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1922.] RECENT EVENTS 275

which is shortly to be increased to 984,000,000. The capitaliza-
tion of the Stinnes "Rhein-Elbe-Siemens-Schuckert Union" is
1,138,000,000 marks. The new trust is significant as marking
another step in the concentration policy of German economics,
and is also hailed as *'fiorming a new front against foreign com-
petition."

Serious differences have arisen over the contract entered into
last spring between the Russian Soviet Government and the Krupp
Corporation, whereby the latter was granted a concession of a
tract of territory in South Russia, comprising 56,000 acres, which
the Krupps agreed to cultivate, bringing in for the purpose large
quantities of agricultural implements of all kinds. The Krupps
are now said to have withdrawn from the agreement, on the
ground of financial inability to carry out the compact. The Soviet
authorities, however, suspect that the withdrawal is due to polit-
ical reasons, possibly French pressure, for the German Govern-
ment is understood to have approved cordially the agreement
when it was concluded. Leonid Krassin, the Soviet Minister of
Trade and Ck>mmerce, will probably bring action in the German
courts to compel fulfillment of the contract.

In September, several sporadic local railroad strikes threw the
whole body of German railroad workers into renewed unrest, pre-
liminary to a new demand for an increase in wages, which will again
add many billions to Germany's deficit. To meet partially the deficit
from operation of the State railroads, passenger rates will be
trebled and freight rates nearly trebled from November 1st. An
idea of German railroad finances may be gathered from the fact
that in April expenditures were quoted at the rate of 100,000,000,-
000 marks annually, and today it is estimated that expenditures
have risen to a rate of nearly 400,000,000,000 marks annually.

Poland's promise to the Allies to give home rule to Silesia
was realized on September 30th, when the first elections for the
Silesian Diet were held. The Poles secured thirty-four seats and
the Germans fourteen. The German representation is only twenty-
nine per cent of the total, despite the fact that the German vote
in the March plebiscite ran to forty per cent The opening session
of the Diet was held on October 10th.

Late in September, the closing performance of the world-
famous Passion Play at Oberammergau was given. Some 315,000
visitors came to see the Passion Play this season, the gross re-
ceipts of the play amounted to 20,000,000 marks, and the sale of
books and photographs netted a further 4,000,000. Altogether,
sixty-six performances were given this year since the dress re-
hearsal on May 9th. Beginning on May 14th, there were thirty-

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276 RECENT EVENTS [Nov.,

one scheduled presentations, besides thirty-three extra public per-
formances given on account of the heavy demand for seats, and
two special play days for Catholic organizations. In 1910, only
fifty-seven performances were given, and the attendance was far
less, the seating capacity at that time being considerably smaller.
Figures are not yet available to show the season's attendance by
nationalities, but up to the end of August, 18,000 Americans had
visited the play. Various offers for permission to film the play,
running, in some cases, it is reported, as high as $1,000,000,
and even priqiosals to reproduce the actual play in London and
elsewhere, met with definite rejection by the villagers.

Negotiations between Japan, the Far-Eastern
Russia. Republic, and the Soviet Government of

Moscow, resumed early in September at
Chang Chun, Manchuria, again ended in failure on September
25th. Japan refused to meet the Russian demand for the evacua-
tion of the northern half of the island of Saghalien, off the
Siberian coast, which she is holding until she is indemnified for
the massacre of six hundred Japanese at Nikolaievsk in 1920.
On the other hand, Japan has since begun the evacuation of Si-
beria and Vladivostok, and expects to have her troops completely
withdrawn by the end of October.

As the evacuation of Siberia is being carried out, fighting has
become more and more frequent between Soviet forces and troops
of the White, or Vladivostok anti-Soviet, Government. In this
connection, a considerable scandal has broken out in Japan, where
accusations have been made to the effect that, as the evacuation
proceeded* great quantities of arms were handed over by Japanese
olBcers to General Dieterichs, in command at Vladivostok, who,
in turn, is said to have sold part of the arms to Chang Tso-lin,
the Manchurian military leader, the purpose of the Japanese mili-
tarists being to establish an anti-Soviet buffer state in conjunction
with General Dieterichs and Chang Tso-lin. A further complica-
tion in the affair is that the arms in question belonged to the
Czecho-Slovak troops, who evacuated Siberia two years ago. The
Czecho-Slovakian Government has entered a formal protest and
claim for eight hundred and sixtj^ thousand kronen with the Japa-
nese Government, and the Tokio Cabinet has decided to take
drastic action against those responsible for disposing of the arms.

On September SOth, the Moscow Government issued a decree
reestablishing military service on the pre-war scale. Henceforth,
all male citizens are liable to service between the ages of twenty
and forty. It is learned from well-informed military circles.

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1922.] RECENT EVENTS 277

however, that unless international complications arise* it is not
intended to put the law in full effect before next fall. At the
same time, the decree has significance, as showing that the Soviet
Government, like its Tsarist predecessor, is able and ready to
train a million youngsters every year for war service. It is sig-
nificant, too, that the Russian Baltic fleet, towards the end of Sep-
tember, began holding regular maneuvers, the first since the revo-
lution.

Early in September, a formal agreement was signed by Leonid
Krassin, Soviet Minister of Foreign Trade and Ck>mmerce, and
Leslie Urquhart, of London, providing for the complete restoration
of the title rights for ninety-nine years of the pre-war holdings of
the Russian-Asiatic Corporation, Ltd., amounting to over £56,000-
000. This action aroused considerable comment throughout the
world as forecasting a more favorable attitude on the part of the
Soviet authorities towards property rights, but these conclusions
proved erroneous when, on October 6th, the Soviet Government,
through Premier Lenine, as President of the Council of Commis-
sars, rejected the agreement, on the ground that ''recent actions
of the British Government are not regarded as indicative of a
sufficiently friendly attitude to admit the signature of a contract
of such magnitude." There is reason to suppose, however, that
the real reason for rejection was because of internal opposition to
the agreement, because it was not wholly in accord with the prin-
ciples of Socialist Government.

Equally valueless, seems the reported grant to the Sinclair
Oil Company, an American concern, of the right to prospect and
develop the northern half of the island of Saghalien for a period
of five years, since this territory, although nominally Russian,
is now under the control of the Japanese Government, with no
early prospect of surrender.

Despite the fact that the United States Government was said
to have dropped the project of an American investigation com-
mittee in Russia, the Soviet Government still seems to have hopes
of some sort of mutually satisfactory arrangement. Replying to
the original unofficial inquiry of the United States, the Moscow
Government, in September, dispatched a note which, while ob-
jecting to the proposed investigation, suggested a parley looking
towards the establishment of official relations. This counter-
proposal has met the fate of all its predecessors at the hands of
the Washington Government, whose object in sending a mission
to Russia was purely economic, and wholly outside of any political
relations.

On the general subject of Russian trade, recently published

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278 RECENT EVENTS [Nov..

statistics show that Russia's imports during the ilrst half of 1922
amounted to 80,285»000 gold rubles, and its exports 20,743,294,
these totals being reckoned on the basis of 1913 gold prices. Of
the imports, 46,174,000 rubles were for food. During the first
quarter of 1922, 46.9 per cent, of Russia's imports came from the
United States, 15.5 from England, and 11.8 from Germany; but
Germany preponderated overwhelmingly in manufactured im-
ports, supplying 67.4 per cent, of metal wares and machines, and
79 per cent, of textiles. In August, Germany delivered 198 loco-
motives to Russia, and will deliver another 150 before the closing
of navigation to Petrograd.

Late in September, the Soviet authorities issued a veto
against books and pamphlets of a theosophic or similar esoteric
character, for which there has been a considerable demand, par-
ticularly in theatrical and literary circles. The ofBcial prohibi-
tion extends to the "sale or publication of literature advancing
abstract philosophies opposed to concrete economic ideas.'' The
reason for the veto is the objection of the Government to anjrthing
in the nature of secret societies or initiate groups with passwords
and the like, such as are formed among Theosophists, Rosi-
crucians, *'New Cagliostrists," and so forth, on the ground that
they might easily become centres of counter-revolutionary
activity.

The most important event of the last two
Italy. months, in Italy, was the definite cleavage,

and therefore the probable collapse, as a
political power, of the Socialist Party, which, in a convention at
Rome, on October 3d, split into two sections: the Ck>mmunists
with a following of something over 32,000 members, who wish to
pursue an out-and-out revolutionary policy, and the Collabora-
tionists, having about 30,000 followers, who are in favor of a pol-
icy of peaceful penetration and of sharing the responsibilities of
government. Two years ago the Socialists were the strongest
party in Italy, and even up to a few months ago, in spite of inter-
nal differences, they always managed to present a united front
against their opponents. The rise of the Fascisti, however, to-
gether with the liberal policy of the new Popular, or Catholic,
Party, drained their strength, and brought to a head the deep-
seated opposition between the extreme and moderate factions.
On October 4th, the two branches met in separate halls, the Max-
imalists, or extreme Socialists, deciding to adhere to the Third
Internationale, on condition that that body would not interfere
in the domestic affairs of their party, and the Collaborationists,
under the leadership of Turati, deciding to participate in govern-

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4922.] RECENT EVENTS 279

mental actiiaties whenever opportunity afforded, and to retain the
name of Socialist.

Although some semblance of order has been introduced by
the new Minister of the Interior, Taddei, in the last two months
isolated outbreaks of the Fascist! still continued to occur. Their
latest activity was the military occupation, on October 4th, of
Trent and Bolzano, former Austrian territories, which since their
acquirement by Italy, as a result of the World War, have been
treated, according to the Fascist!, with too much leniency by the
various Italian Governments. On the following day, the military
authorities took charge of the situation, and the Fascist!, 5,000
strong, temporarily retired.

In the field of politics, the Fascist! have recently demanded,
through their leader, Benito Mussolini, that the party receiving
a majority of the votes in a parliamentary election, be granted
three-fifths of the parliamentary seats. The Fascist! also in-
formed Premier Facta, that general elections must be held this
year. The Fascist! leaders are of the opinion that they will re-
ceive a majority of the votes in the next Chamber, and if their de-
mand for three-fifths of the seats be granted, they will have 321
places against 214 for all the other parties. At present, they
have but 46 seats.

During August, a number of great forest fires occurred in
several of the provinces, particularly in Messina, and partial esti-
mates of the losses caused thereby have been estimated, by the
Ministry of Agriculture, as high as $10,000,000. Troops were
called out to prevent the spreading of the fires.

On September 28th, the powder magazine of Falconara Fort,
near Spezia, was struck by lightning and one hundred and forty-
four persons killed in the explosion that followed. The entire
top of the hill, on which the fort was located, was blown away,
and great damage was. caused within a radius of ten miles.

The statement of the Bank of Italy, for the latest date in
August on which returns have been received, shows a decrease in
the outstanding paper circulation of 179,078,000 lire during the
preceding ten-day period, and a decrease of 1,086,215,000 lire
since the end of last December. As compared with the final state-
ment of 1921, gold and silver holdings of the bank have increased
17,253,000 lire, and foreign exchange held, plus balances in for-
eign markets, have increased 22,585,000 lire.

October 13, 1922.

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Editorial Comment-

WS have been accused of optimism — ^which is another way of
saying that we have been called a fool. For there are vari-
ous ways of imputing folly without directly violating the Scripture
injunction. One way is to "deny a man's major.** Another is to
concede that he "means well.** Still another is to say, "he is young
yet.*' But if he is no longer young, the most subtle and effective
way of saying that he is a fool, is to call him an "optimist.** Does
not the adage say: "A pessimist before forty is a freak. An
optimist after forty is a fool?** And we are over forty!

The imputation carries with it the added charge of shallow
thinking. "All deep thought is sombre thought,** says Canon
Sheehan. "The world's greatest literature is tinged with melan-
choly. Cheerfulness and philosophy won't go hand in hand.
The moment you \hinK you begin to sink. We can only bear
Hhe weight and burden of all this unintelligible world* by not
thinking of it. The 'intellectually throned' must suffer."

r[EREFORE, we presume, anyone who cherishes a happy and
hopeful outlook upon the world is not "intellectually
throned.** We hope that the good Canon — ^peace to his soul —
does not mean that the optimist*s intellect is dethroned. To be
reckoned a fool is enough. To be reckoned a madman is too
heavy a penalty to pay for one's optimism.

IT must be confessed that many of the great thinkers have been
pessimistic. "Dante gnashed his teeth at the world." **The
genius of Shakespeare is best manifested in such a succession of
horrors as are depicted in Othello, Macbeth, Hamlet, and Lear.
The same note obtains in all the pages of Tennyson, and per-
meates all the poetry of Matthew Arnold, the truest interpreter
of the modern weariness of life.*'

"The modern weariness of life!" Must the emphasis be
placed on the word modern? Sheehan says that "the Welt
Schmerz, dreary, hopeless pessimism, has sunk like a thunder
cloud on the minds of all the modern thinkers, and blackens every
page of modern literature."

WS said last month, in our foolish, optimistic way, that we
desire to be modern. But if we would be modern, must we
"blacken every page" of The Catholic World with the Welt

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1022.] EDITORIAL COMMENT 281

Schmerz? Even then, someone may remind us, our pages would
not necessarily be '^literature.*' But will they never be literature
until they are pessimistic? Must we make a beginning by affect-
ing to be blasi, world-weary, cynical?

There, we imagine, is the secret of the pessimism of many
modern thinkers and writers. They affect pessimism. They are
not genuine pessimists. We have heard that one of the most
successful of recent actors of Hamlet, shuns society, lives aloof
from the metropolis on his country estate, wears black, reads only
''heavy"— and presumably pessimistic — ^literature, and, in gen-
eral, tries to live Hamlet off the stage as well as on. We wonder
if our modern literary cynics do likewise. Do H. L. Mencken,
Joseph Hergesheimer, Theodore Dreiser, and John Galsworthy
go about v^th the haggard, long-drawn, woe-begone visage of
Dante? When Henri Barbusse passes along the boulevards, do
the urchins back off the sidewalk, whispering to one another:
"There goes the man who has been in hell?" We tiiink not. The
photographs of these, and other up-to-the-moment pessimists
show them to be, generally speaking, well groomed and well fed,
even rotund, jolly, comfortable creatures, not at all like the
melancholy Dane, nor yet like the "lean and hungry Cassius."
Thejr sleep well o* nights. They are not breaking their hearts
over the condition of mankind; they sweat no blood in a midnight
vigil, worrying over the sins of the world. Their pessimism is
only a literary affectation. They are more like Goethe than like
Hamlet. "The Sorrows of Werther" started an epidemic of liui-
cide in Europe, while Goethe, the original of Werther, continued
his wining and dining and his liaisons.

NOTICE that we have not conceded that pessimism is exclu-
sively or even peculiarly a modern vice. It is older than Job,
more ancient than the Kings of Israel. To quote Canon Sheehan
again: "What a low, sad wail seems to moan all through the
historical books and psalms of the Old Testament, until it cul-
minates in the woes and desolation of Isaias. And then, at its
culmination, it passes on to the terrors of Ezechiel, and the
threnodies of Jeremias, and seems to die away in the burden of
the weeping of the wind in the minor prophecies of Amos and
Aggseus. Even in the New Testament, the testaffient of love and
mercy, the same sadness predominates. The thunders of John
the Baptist, subside to the 'soft wailings of infinite pity' of Him
of Whom he was precursor and prophet, until they, too, grow
and swell into that terrible crescendo that startled the darkness
of Golgotha, and broke into the final cry of desolation, *Eloi, Eloi,

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282 EDITORIAL COMMENT [Nov..

lamma sabacthanV So, too, in the Epistles of St. Paul, if we
meet, here and there, with a 'Gaudete, iterum dico gaudete,'
somehow it seems forced by the pity and charity of the great
saint for liis followers. The truer expression of his habitual
sentiments would be *Cupio dissolvi et esse cum ChristoJ ''

W3 think that to be about the strongest case that can be made
for pessimism in the Bible. We have quoted it entire be-
cause of its eloquence, and in order to be fair. But we do not
altogether agree with Canon Sheehan. We think that in his
paragraphs on pessimism, he overstates the case and misleads the
unwary reader. We say this with infinite diffidence, for we rever-
ence Sheehan *'as much as man may, this side of idolatry," and
we consider the book from which we have been quoting (Under
the Cedars and Stars), as almost incomparably wise. But just
here, the master does not entirely convince us.

We will not contend against him on the question of pes-
simism in the Old Testament But when he gives the impres-
sion that even the gospels are predominantly sad, we protest;
and when he says that St. Paul's "cupio dissolvf is more char-
acteristic than his "Gaudete," we think that he radically mis-
understands the valiant apostle.

The ''Eloi, Eloi," was indeed the "final cry of desolation,"
but it was not the final cry. The seventh and last word on the
cross was "In manus tuas Domine" The Crucifixion is not the
last scene. It is a climax, but not a conclusion. Sadness and
sorrow run through the gospels like a leitmotif, but the pre-
dominating note is joy; "I bring you good tidings of great joy."

AND here we reveal the heart of our own argument for op-
timism. Jesus Christ was an optimist. And He was no
fool. ''He knew what was in man; He needed not that any man
should tell Him." Unlike our comfortable pseudo-pessimists, He
did sweat blood over the sins of mankind. Yet He believed in
man. "He who thought most seriously of the disease held it to
t>e curable. Those who thought less seriously of it, held it to be
incurable," says the author of Ecce Homo. Someone has defined
a true friend as "one who knows all about you and yet likes you."
Our Saviour knows all about us, and yet He loves us. And, even
more. He believes in us.

r[ERE is the solution of the entire optimism versus pessimism
controversy. Optimism is Christianity. Pessimism is pa-
ganism. And whether pessimism is ancient or modern. Oriental

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1922.] EDITORIAL COMMENT 283

or Greco-Roman, Scandinavian, or Russian, or Prussian, it is al-
^^y pagan. But genuine pagans are rare. There are few, if
any, English pessimists. There may be an occasional Irish pes-
simist. There are no American pessimists. Ours are only play-
ing at pessimism, as the parlor Bolsheviki are playing at Com-
munism. They have read Ibsen and Maxim Gorky as their grand-
fathers may have read Werther and Byron. Their pessimism is
a romantic attitude, not the hard reality. In other words, they
are not convinced pagans. Most of them have still in their make-
up some of the elements of Puritanism. The affectation of pa-
ganism, like the affectation of pessimism, gives their writings a
vogue, and provides their readers with a thrill as something
naughty. If they were genuine pagans, they would loathe pagan-
ism. If they were genuine pessimists, they would stop whining
and commit suicide. When a Japanese or a Chinese feels as
these men say they feel, he cuts his throat, or commits hari-kari.
That's the genuine article of paganism and of pessimism.

No Christian is a pessimist. ''Confidence in the value of
existence, and in the intrinsic victory of virtue, is not optimism,
but religion," says Chesterton. By "religion," he means Christian
religion. A Buddhist with his Nirvana may be a pessimist, so
may a Shintoist or a Taoist or a Confucian, but we who believe
in Christ, believe in the "value of existence," and the "victory of
virtue."

BEFORE we drop this little dissertation, let us record the cu-
rious fact that some famous wits and humorists have been
deeply pessimistic. And still more curious is the fact that their
pessimism took the form of hating the human race. "I hate the
common horde" (Odi profanum oulgus), said the sweetest^tem-
pered of the Roman poets, the most genial and gentle of Roman
humorists. It is a far cry from Horace to Dean Swift, both in
time and in spirit Horace was a courtly gentleman. Swift was
a crabbed cynic. But they agree in their estimate of the "pro-
fannm vnlgas" "The most pernicious race of little odious ver-
min that nature ever suffered to crawl upon the surface of the
earth," is the Dean's definition of the human race. And he adds :
"I heartily hate and detest that animal called man." A certain
critic Laurence Mason, remarks : "In the last analysis, his loath-
ing for human vileness differs only in its appalling sincerity from
the professed creeds of many great religions, philosophies, and
I>oesies the world over."

We have said that there is no American pessimist. Perhaps
we must make an exception. Mark Twain was, for a good part

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284 EDITORIAL COMMENT [Nov.,

of his life, privately a pessimist His philosophy of life finally
became public in one of his last books, The Mysterioas Stranger.
His amazing thesis is that God and the Devil are identical, and
that the Power behind the Universe is both malicious and benef-
icent. This is the ne plus ultra of blasphemy. Even the Per-
sians separated Ormuzd, the good god, from Ahriman, the bad
god. Mark Twain combines them. Or, if you read him diflfer-
ently, he makes God neither good nor bad. But this, too, is blas-
phemy. It is also a curiosity, not only of literature, but of psy-
chology, that a man could carry a theory like that in his head
and yet have an international reputation as a joker, always brim-
ming over with irresistible fun. It reminds one of the old legend
of the clown who received a note announcing the death of his
child just before he goes out to his nightly task of buffoonery,
who yet compels himself to be funnier than ever. Even that
legend has been, to a degree, verified by a newspaper reporter
who interviewed Charley Chaplin and found him a serious-
minded philosopher, puzzling over the riddle of existence!

TIE advocates of the public school are becoming a bit discour-
aged. It seems that the system is not working out very well.
Many Americans are losing confidence in the public schools, for
one reason or other. In an article by Dallas Lore Sharp, in the
October Harper's, we read that a New York attorney, who is a
member of the Board of Education in a suburban oommunity in
Westchester County, writes to ex-President Eliot of Harvard : '*!
have been amazed to see how strong the sentiment is against pub-
lic education above the eighth grade, and how the college men in
our community who came through the private schools are so
completely out of touch as to be entirely unconcerned with the
equipment for public education.'' Even men who were them-
selves educated in the public schools refuse to send their own
children to them. ''I used to think the American public school a
good thing,'' said an eminent college president the other day,
''until I had children of my own." ''There speak a million Amer-
ican parents," says Mr. Sharp. Another college president says:
"My children have never gone to a public school, and never shall
go. The thing I hate about the public school — ** That abrupt
dash is irritating. We wish that Mr. Sharp had let the college
president continue. We Catholics, while we do not hate the pub-
lic schools, have some criticisms to pass upon them. But we
should like to know why non-Catholic Americans go further and
hate the system.

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1922.] EDITORIAL COMMENT 285

MR. SHARP had another and more painful experience. He
was addressing the Harvard and Radcliffe Teachers' Asso-
ciation, and had occasion to remarlc that ^'Harvard did not lielieve
in the public school; that so far as I could find out, only one
professor on the Harvard faculty had a child in the Cambridge
public schools.'' Thereupon arose a storm. The college president
of whom he had spoken, says Mr. Sharp, ''called me a foreigner,
and told me that I was ignorant of democracy. He proceeded
to say that no father would send his son to the Boston Latin
School, if he could afford to send that son to a private school.
He (the president) had gone to that school as a boy, but 'at that
time it was a good school, because it was a homogeneous school,'
homogeneity, and hence virtue being constituted it would seem,
of Bradstreeta, Wigglesworths, Mathers, Lodges, Cabots, Eliots.
"Now,' he went on to say, 'it is a heterogeneous school, i. e., made
up of odds and ends, from the Ahamovites to the Zweigenbaums,
and so it is no longer a good school.' "

So, "the cat is out of the bag." When the public school was
founded, it was "strictly native and national, and instinct with the
inmost soul of democracy." But the democrats who were trained
in the public school, it seems, have become aristocrats. And the
public schools are about to be abandoned to the children of for-
eigners and to the poorer native Americans.

rlE Boston Latin School, of which Mr. Sharp speaks, has ex-
isted since 1635. The public school system as a national in-
stitution has existed since the days of Horace Mann, nearly a hun-
dren years ago. Its aim professedly was not only to educate, but
to democratize the American people* It is "instinct vnth the in-
most soul of democracy." "It is the hope, the strength, the beauty
of democracy; its way, and truth, and life."

But as such, after a hundred years — or three hundred years —
it has failed. It has not made its graduates democratic. Mr.
Sharp goes.even further. He says : "We have never had a democ-
racy. There have never been enough of us who want one in
America. Each of us in America wants his theocracy, his plutoc-
racy, his aristocracy, and insists on getting it"

We fear that Mr. Sharp's experiences with the Harvard teach-
ers and the college president have gotten on his nerves. But there
is truth in what he says. In proportion as the American people
add to their wealth and improve their social standing, they lose
devotion to the public school, precisely because it is public. When
America was "homogeneous" (blessed word), that is, when it was
Anglo-Saxon, it had no chance to demonstrate its democracy. All

Digitized by VjOOQIC

286 EDITORIAL COMMENT [Nov.,

students were of the same race, and all were of the same caste.
But when the chance came to show a sincere belief in democratic
principle, by permitting the mingling of races and castes in the
public school, then the original Americans withdrew: Democracy
had not gotten very deeply into their blood.

IT is difBcult to see how, in any wise, the Catholics are to blame
for this collapse of the experiment in democracy. Mr. Sharp's
quarrel would seem to be with his own kind. But, in the same
article, he turns upon us Catholics and beats us with the usual
rod. *'One of the most mistaken institutions in America,*' he says,
'is the parochial school. Why, in the fundamental process of
making Americans, cannot the Catholic Church accept the historic,
the established, the fundamental institution for that purpose?"
Taking a cue from Mr. Sharp himself, we might reply that the
public schools were not successful in teaching democracy, so we
built some schools in which there would be true democracy, with
no invidious distinction between rich and poor, race and race,
casta and caste.

But he might think that only a clever answer. So we will tell
him, if he really cares to know, that the reason we Catholics cannot
approve of the public school, is that it never has lived up, and by
its nature never can live up, to its primary purpose. That primary
purpose we will give in Mr. Sharp's own words, or rather the words
he quotes from the Ordinance of the thirteenth of July, 1787, when,
as he says, 'Hhe nation went on record, uttering its educational
creed in the famous words: 'Religion, morality, and knowledge
being necessary to good government and the happiness of man-
kind, schools and the means of education shall forever be encour-
aged.' " There is the fundamental principle which brought the
parochial schools into being. '^Religion, morality, and knowledge
are necessary to good government."

Democracy is good. Religion and morality are better. The
three combined are excellent. The public schools cannot combine
the three. The parochial schools do combine the three. The
parochial schools are, therefore, the only true public schools of
the original pattern.

It is amusing to hear Mr. Sharp declaiming against those who
are undemocratic. He evidently thinks them snobs. But is he
not something of a snob himself? *'Come, now," he says fervently,
''let us reason together. Surely in 54,800,000 of traditional Anglo-
Saxon stock, out of our total of 105,000,000, the Lord of Hosts
hath left as something of a remnant." And again: **We speak
the English tongue. We brought it with us, and we brought what

Digitized by VjOOQIC

1922.] EDITORIAL COMMENT 287

is still the grander part of English literature with us. We have
Americanized the language. We have added a priceless portion
to the literature, and this English-American language is what we
were and are and shall be." Whom does he mean when he so
constantly reiterates **we'* and "us." He means the Americans
of English origin. If he can only succeed in so far broadening
his own democracy as to say "we," and "us," and mean all Amer-
icans without exception, he will be a democrat indeed, and then
he may properly try to make the people democratic.

A GREAT deal of comment has been made upon the statement
of President Hopkins of Dartmouth Ck>llege, that "too many
men are going to college." "It is a curious turn of fate," says
the New York Times, "that the college of which Daniel Webster
said, 'It is a small college, but there are those who love it/ should
now be advertised as being too large and loved by too many."

"Several thousand applicants for admission have been re-
fused," we read. The conditions at the "big" colleges are even
worse. It seems that the classrooms are cluttered with scholars
who are not mentally equipped to take advantage of the higher
education. The United States Bureau of Education, after a sur-
vey of a large number of colleges and universities, found that
whereas 39.3 per cent, of the total enrollment in the average col-
lege are freshmen, 25.7 per cent, are sophomores, 19.3 per cent,
are juniors, and only 15.7 per cent, are seniors. Economic con-
ditions may account partially for the gradual elimination of stu-
dents through the four years' course. But we are given to under-
stand that a large number of students are not "educable." They
fall by the wayside because of deficiency of intelligence.

However, the statement, "too many men are going to college,"
is probably untrue. During the draft for the war, it was esti-
mated that about iV2 per cent, of the young men examined had
the "ability to make a superior record at college," and 9 per cent,
more were thought to be capable of making an "average" record.
Upon that basis, it is estimated that there might well be in college
about one million men between the ages of seventeen and twenty-
three. But in ail the colleges, universities, and professional schools
in the United States, there are less than a quarter of a million
men students (223,841 according to the World Almanac).

Meanwhile, let it be remembered that there is plenty of room
in the Catholic colleges. We have not more than 22,000 men
students in all the Catholic colleges and universities of the
country.

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in the November CathoHc Wotlcl

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THE PRAYER BOOK OF PRAYER BOOKS

THE ROMAN MISSAL

Latin and English

Translation and General Introduction
% RT. REV. ABBOT FERNAND CABROL, O.S.B.

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Paulist Press Pamphlets

BIOGRAPHY

TUcht •£ An Bacle. The. (liothtr Amj Chirdon,

R.6.H.) Blanche M. Kelly, LittD.
His Bmineiiee John Cardinml rurlay. Rif hi Bar. ICgr.

M. J. Levelle.
Jennul «r Mj Ufe, The. By ft Nun.
VoUe Urfoline, A— Mother Mftry Amade«& Dudley

G. Wooten.
True History of ICarl* Monk, The. Williftm L. Stone.

ITOBIBl OF OOHVSBBIOVl

God's Voice in the lonL A ConTert'i Story.
My Conversion. F. X. Farmer. 8.J.
M^ Home-Ooming. Int eborf llsf nussen.
Hew Bnflftnd OonTornon, A. J. O. Robins.
teen Wmdow, The. Samuel Fowle Telfair. Jr.
Suvy of My BelifiOQS Bxperienees, The. Rot. Henry

H. Wyman, O.8.P.
True Story of a Oonrersion. V. Rot. T. V. Tobin.
Why Ronnld Xnoz Beeame ft Ofttholie. Rot. Bertrsnd

L. Conway, O.8.P.

CHURCH HISTORY

AdTftneed AngUcftn Assomption. The. H. P. RusselL
Apostolftto to Hon-Ofttholies» The. Rot. Bertrsnd L.
Conway, C.8.P.

ADTHHT

History of Religion, A.

Oentory of cfftthoUelsm, A. V. Rot. T. J. Shahsn, D.D.
Ohftined Bibles Before snd After the Reformfttion.

Rer. J. M. Lenhart, O.M.Cap.
Oondemnntion of CNdHeo, The. Bot. B. L. Conway,

C.8.P. _

Is the Cftthelio Chnroh n Mennoe? Dudley O. Wooten.
lAther, Short Studies. Rer. Moorhouie I. J. Millar,

8.J., and James J. Walsh, M.D.. Ph.D.
"Opon Bible" in Pre-Reforafttlon Times, The. Rot.

f. M. Lenhsrt, O.M.Cap.
Ihitline of Church History. V. Rer. T. J. Shshan, D.D.
Pure TS. Diluted Csthelisisfli. Y. Rot. A. F. Hewit,

C.8.P.
Why Priests Do Not Mftrry. Rot. B. L. Conway, C.S.P.

thb papacy

Anoricft's Tribute to Pope Benediot XT. Bdited by

y. Rot. Thomai F. Burke, C.B.P.
Oftnon Law, The Pope and the People. Samuel F.

Darwin Fox.
False Decretals, The. Rot. B. L. Conway, CBJ^.
Temporal Power, The. L. J. 6. Wood.

DEVOTIONAL

Armed Guard, The (Prayer). Bot. John J. Burke,

O.8.P.
Beau^ of HOly Scripture, The. Rot. P. Kuppers.
Oathoue as Citisen 4uid Apostle, The. Rot. Walter

Elliott, O.S.P.
Christian Home, The. James Cardinal Gibbons.
Derotion to the Holy Spirit. Rot. J. MeSorley, C.8.P.
Holy Communion. Monsinior de Segur.
Holy Souls, The. By a Paulist Father.
Hope. ReT. John J. Burke, C.8.P.
Hugo's Praise of Lore. Rot. Joseph MeSorley, O.S.P.
MaUng Necessity a Virtue. Rot. W. BlUott, C.8.P.
Methods for Life's Big Business. Rot. B. Rush

Renken, S.J.
Mystery of Suffering, The. Rot. W. Blliott, C.B.P.
Norena to the Holy Ohost. Compiled by Rer. Walter

Elliott. C.8.P.
Our Father, The. Abb6 Grou, S.J.
Soul-Blindness. Rev. Joseph MeSorley, C.8.P.
Why We Should Hope. Rot. Walter Elliott, C.8.P.
Worth of the Commonplace, The. Rot. Walter BlUott,

C.8.P.

WAT OF THB CROSS
Xattle stations on the Way of the Cross. Rot. John

J. Burke, C.8.P.
Some Thoughts on the Way of the Cross. Rot. John

J. Burke, C.S.P.
Stations of the Cross. Cardinal Newman.

Adrent, Its Moaning and Purpose. Dom Gudranfor.
Babe of BothleheiL The. Readings for AdTsnt Ires

Thomas i^ Kempis.
Bethlehem. Father Faber.
Emmanuel: God With Us. S. C. J.
Meditations for AdTont. Rot. Richard F. Clarke, 8J.

Aoeoptablo Time, The. Daily Readings for Lent fren
Thomas i^ Kempis.

Christ's Last Agony. Rot. Henry B. O'Kooffo, C.SJ>.

Frnits of Lent. Compil " '

John J. Burke, C.S.P.

ompilod from the liturgy. Bot.

Lent in Praetioe. Rot. John J. Burke, C.SJP.
Lent, Its Moaning and Puposo. From the Uturgieel
Tear by Dom Gu6ranger.

Thoughts On HiOy Week. Selected from Thonms I

Kempis.
Threo-Honrs' Agony. By a Paulist.

MONTR OF THB 8A0BBD HBART

Sacred Heart, The. Short Meditations for June. Bev.

Richard F. CUrk. 8.J.

MONTR OF THB BLBBSBD M01
Our Lady's Month. Rot. John J. Burke. O.S.P.

MONTH OF THB PBBdOUS BLOOD
Meditations on the Preeions Blood for Brsory Dsy d
the Month. From the French of Mgr. La Rocque.

DOCTRINAL

THB CUUBOK

Anthorised Zntorpreter of Holy 8enptar% The. Wil-
liam H. Sloan.
OathoUe Chureh, What Is the. Rot. Richard FeUx,

O.S.B.
Catholic Faith, The. Rot. John B. Harney. C.S.P.
Christian Unltr— The Means of dttaining It. By s

Missionary.
Christian Union, Projects of. J. W. Poyntor.
Church of the LiTlng God, The. 0. C. ShriTor.
DiTino Commission of the Ghnrtih, The. Rot. John B.

Harney, C.S.P.
Is One (nureh As Good As Another? Rot. John B.

Harney, C.S.P.
Is There Salvation Outside the Ohnreh7 Rot. Henry

0. Semple, S.J.
Mystical Body of Chris^ The. Rot. L. B. BolUnti, 8J.
Scholastic Philosophy Bsplainod, The. Rot. Henry H.

Wyman, C.S.P.
To Whom Shall We Go? Rot. C. Van do Yon.
Truth-Seeker and His Answer, A. Rot. A. P. Doyta,

C.S.P.
Trust the Chureh. W. F. P. Stockley.
Visibls Church. The. H. P. Russell.
Voice of the Good Shepherd, The. Does It Xdfot

And Where? Rot. Edmund Hill, C.P.
Why I Am a Catholic. Rot. John B. Hamoy, C.8.P.

THB MASS

Ceremonies of the Mass; The. Rot. C. C. Ssaiyth.
H ea ring of mr f|.fff ^ The.

Keeping Sunday Holy. V. Rot. J. B. Bagshawe.
Sunday Mass. V. Rot. O. Akere.

THB SACRAMBNTB--«A0BAMBBrTAL8
Confession of Sin, The. Rot. John B. Hamoy, C.S.P*
Confession of Sins a DiTins Xttstltntisn. Rot. B. k

Conway, C.S.P.
Frequent Communion for Tonng and Old. Bot. James

A. Maloney.
CouTontual Life, The. Right Rot. Bishop Xniathora^
Indulgences, The Doctrine of. Rot. Hugh Pope, 0F«
Purgatory. Henry Grey Graham, UJL, ^^

Whom God Hath Joined. By Rot. J. Elliot Boss, C.SJ^
Why AngUcan Orders Ars Not Talid. A Paulisi

Father.

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IntnlxOT'i Oitecliiia, VIm— Xm4 XlBAy IJgbiL

EDUCATION

Oatitolto BdvcatlmL B«t. W. J. Kcrby, PhJ).
OwT SyrtML The. JoMph Y. XeK«^ XJL
Serlras ProUem, A. JoMph Y. MeK«^ MJL.
Two TkouMUd Book! And Faaiphltta. B«t. B. I*.

Oenway, O.8.P.
ManBien And BeUglOB. B«t. T. J. Brenium. 8.T.L.

ETHICS

iMftiStsw. B7 Cterdiaal Gibbons.

■m And Pmm. B«t. Joatph KMUag. 8.J.

Bthles of Lobor, Tbo. Fetbor Oathbert. oljr.O.
■- - -— - - rOntiil

8iB of Zsdiif oroneo

bbort, 0.8JP.0.

Btideal BmU of Wago^ Tbt. Vatbor
M and

, _, f. WilUam J. Korbr^

^nxtao of Biffotxy. Tbo. Bar. B. J. Koofo, LL.D.

tbo Faculty of XOral Xndisiii^

tloa, Tbo. BoT. WilUom J. Korbr, Pb.p.

HAGIOGRAPBnr

By Povliot
BoT. Oonon P. A.
Y. BoT.

Xwy Blf bt and UaofaL

Fatbor.
Mary, tbo MMbor of Ood.

Sbeoban.
Mary, Totror of Ivory and Olory of ZaraoL

P. A. Sbeoban.

THB tAIVTS
St. BUiabotb of Hnngaryp Fatronaas of tbo Poor.

Tbomaa B. Beilly.
Bt. Fraaeia XatlM^-'*A Baeeaaoor of Obilit."

ObarlM PbiUipa.
81 Oobrlol, Of Our Lady of Borrowa. Rot. B. Lom-

mer, O.P.
St. Jerome, Hla Fmeentb Oenteiiary. Y. Ber. Thoaaaa

F. Burke, O.8.P.
Bt. Jobn Oaplirtraft— "A Soldier-Satst of Italy."

Tbomae B. Beilly.
St. Jooepb. Btodel of FideUty. By a. Paulist Fatber.
St. SatbSliie of AleGuadri*— * 'A Salst for Soldlora."

Obarles Pbillipe.
St. lCarsaret-lUr7^*'Tbe Pearl of Paray." L.

Wbeaton.
St. Patrtek, the Apoatle of Ir«buid. Y. Bot. Oanoa A.

St. i^uil— '*Tbc Apoatle of BeeoaatniettOB." Y. Ber.

Tbomae F. Bnrke. O.8.P.
St. Paul, tbo Apoatle of tbo World. Boy. Jobn OaTO-

nancb, 0.8.0.
St. Fsal of tbo Orof% tbo Saint of tbo OroelSed. By a

Paaeioaiat Fatber.
St. Ylneent do Paul— * 'Apoatle of Orfaniaed Obarlty.*'

Henry Somerrille.
MMkera of tbo Sainta, Tbe. F. Dronet, O.M.
TwoBty-tvo Xartyra of Vgaiida, Tbe. Bl. Bot. H.

StrMeber, WJT.

LITERATURE
f»f^*t Power of Daat^ Tbe. Bdaannd O. Gardner.
Aaetteaa SpMt^Tbe. Georfo N.^Sbneter.

Mar-

May Batemaw.

Oapo Point Grew, Tbe. Jaeouea Bnebee.
Oa&oUe Foandora of tbe Vattonal Capital, Tbe.

caret B. Downins.
OaSeUe Yiew in Btodera Fletioa, Tbo.
Ooffda of Natore. Obriitian Bdd.
Fate FlttT iB Ireland. Jobn Bamee,
George Bernard Sbaw. Daniel A. Lord. 8.J.
XrUh No llaa*a Land, Tbe. P. G. Smyib. _

Xif o and LIteratnro— Tbe Heed of a OathoBe Freaa.

Bot. Jobn J. Bvrke, O.8.P.

Martyra AoeoTdlni to Bernard Sbaw. D. A. Lord, 8.J.
Voel: A Cbrlatauui Story. Obrietian Beid.
''To Prepare tbe Way.'* JoUa 0. Doz.

PHELOSOPHT

Artbnr

Bot.

Oatbollo Obnrcb and Gbrlatiaa Unity, Tbe.

F. J. Bemy.
Inoamation and tbe World Oriaia, Tbe. Y.

Edward A. Pace, Pb.D.
PbUoeopby and BeMef. Y. Bot. Edward A. Paee, Pb.D.
Pr^pafaada of Paganlaii, Tbe. Dudley G. Wooten.

SCIENCE

AatronoBiy and MMber Obarob. Bditb B. Wllaoa, M.A.
Centenary of Seientiflo Tbovgbt, A. Sir Bertram 0.

A. Windle. LL.D.

Darwin and "Darwlnlam." Sir Bertram 0. A.

Windle, LL.D.
BTolntion — Do We OoaM FMn Adam Or Aa Ape7

BeT. B. Lummer, O.P.
la tbe OatboUe Obarob Aa Baemy to SolonooY Bot.

B. Lummer, O.P.

Kan or Ape? Befleetlona on Bvolntion. Bot. H. 0.

Hen^ell, Pb.D.
BelatiTlty or Interdependenee. Bot. J. T. Blankart.
Sainta or Spizita? Agnea Bepplier.
Seienee and BeUgion Tben and Vow. Jamoe J.

Walsb, M.D.. Pb.D.
V. Bev. OmW M^ Searle,^ OAJB,

'alka for tbe Tlmea.

George M. Searle, O.S.P.

SOCIOLOGY

Henry 0.

Amerlean Banality and Jaatioe. Bot.

Sample, S.J.
BolabOTlam. Bot. B. A. XcGowan.
Care of tbe Depeadeat Poor, Tbe. Jamea J. Walab,

M.D., Pb.D.
Caae of Sooialiam tb. tbo OatboUe Obnreb aad tbe

Uaited Statea^ Tbe. Bey. Henry 0. Semple. S.J.
Oateobiam of tbe Social Qneatloa, A. Bot. Jobn A.

Byan, D.D., and Bev. B. A. MeGowan.
Oatbollo Layman and Soolal Boform, Tbe. Bot.

Joeepb McSorley, O.8.P.
Oatbolio Social Worker in aa Italian Dlatrtet» Tbo.

Daily H. Moeeley.
Oatbollo Womaabood aad tbo SoolallaMo State. Helen

Hainee.
Oatbollo Doctrine on tbe Blgbt of Self-Gorerameat.

Bot. Jobn A. Byaa. D.D.
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ING» bells, ring, and tell the story afresh
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God Made Man.

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Ring, bells, ring, and tell the story afresh
Of the Word Made Flesh:

Tell of Infinitude taking the room of a span —

God Made Man.

Coraatnrr. 1922. Trb Missiomaby Socnrr of St. Paul the Aposilb
IK TBB State of New Yomc

▼OL. CXVI. 19

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ON GOING HOME FOR CHRISTMAS.

BY JOHN BUNKER.

jOU are, let us suppose* of the metropolitan horde,
a human unit in tlie multitudinous heap, a sub-
wayite, a flat-dweller, a diner-out, a whirling
atomy amid roaring millions, divorced from all
the kindly associations, the ancient simplicities
of neighborhood . . . one of the great dispossessed, in other
words, a typical New Yorker. Or, if not a New Yorker, then
a Bostonian, a Chicagoan, a St. Louisan. At all events, you
are a stranger in a strange town, rolled about in the whelming
tides of urban existence and doing such work as it has been
given you to do — a clerk, a banker, a writer, a salesman, a
merchant, or one learned in the law. But whatever your oc-
cupation or place of sojourn, each year towards the December
solstice, you shake olBf the incubus of habit and determine to
be, for once at least out of the three hundred and sixty-five
days, no more a mere banker or supernumerary clerk, isolated
and lost amid numbers, but a human being with a human
background and definite human relationships, a recognized
member of a group, a gens, a tribe, a family. In short, you
decide to go home for Christmas.

Consider that pleasant custom which annually, every
twenty-fifth of December or thereabout, sends scurrying home-
ward some tens of thousands of people all over this broad
land of ours. A gracious phenomenon and one full of rich
significance. For this home-coming, this gathering of the
clans, is no mere transference of the human machine from
one point on the earth's surface to another, nor yet, as our
scientific friends might affirm, simply another instance of the
herd instinct, a primeval impulse harking back to the days of
the caveman and the dark dangers of the wild. No, it is

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1922.] ON GOING HOME FOR CHRISTMAS 291

something far higher than these things — a spiritual act, a
sacramental participation.

But we grow too general and philosophic, whereas the
experience is special and individual and particular; and it is
to you, Reader, that we mean to address our remarks. What-
ever your departing-point, then, you decide, we have supposed,
to go home for the holidays — ^with what heart-warming antic-
ipations let memory declare. You board the train, and after
a certain number of miles, you reach the city (the mid-western
city, say), whence, years ago, you started out on your wander-
ings.

At last, you find yourself before the paternal door, you
ring, you enter, and there, standing with outstretched arms in
a gesture you have long pre-visualized, is your mother — and
a little behind her, perhaps, your father, beaming upon you
with a proud, affectionate, half-quizzical gaze. You advance,
you gather her into your arms — ^but over that scene, if you
please, we shall draw a veil. Suffice it to say, that for one
high, miraculous moment you are no longer a man, a woman;
in that instant the years shrivel up and drop olBf from you like
a shed garment; custom, habit, and all the mental and spir-
itual impedimenta with which you have laden your maturity
vanish at ''a touch, and you are back again in the days of
knickerbockers and pinafores. Whatever face you put upon
the matter elsewhere and at other seasons, now you are
simply a child, her boy, her girl, drawn in once more from the
storms of the world and sheltered beneath her protective
influence

Then the good talk begins. First, of course, come your
adventures, your tales, your experiences, which, though flat
and unprofitable enough when they occurred, take on now, in
retrospect and in this sympathetic atmosphere, a strange and
romantic glamour. The hills far away are always green, and
stimulated by maternal wonder and appreciation, you rise to
unusual eloquence, enthralling interest.

And your auditors, also, have their story to tell: family
news, neighborhood gossip; births and deaths, arrivals and
departures, marriages and giving in marriage, romance, love,
children, school — all the homely details of homely existence.
"Much,** your mother observes, "may happen in a year."
Much, indeed! And, truly, in the presence of these loving

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292 ON GOING HOME FOR CHRISTMAS [Dec,

informers, things now begin to fall into their right perspective.
For, after all, what are wars or the fate of empires or the far-
off rumors of crmnbliog nations in comparison with this
simple and intimate recital? Here, indeed, you have "all life
in a life;" the whole of existence contracted to a span, and you
the centre of the universe. This is the true microcosm; your
hand is on the pulse of the world.

The present occasion, however, is not only a home-com-
ing, the welcoming back of a far traveler. It is something
more, and on the morrow dawns the day, the most joyful of
the entire year, for

This is the month, and this the happy morn
Wherein the Son of Heaven's eternal King,
Of wedded Maid and Virgin Mother born,
Our great redemption from above did bring.

And, with the coming of that day, do you quite realize the
stupendous mystery of which it is the celebration? Are you
penetrated with a sense of the sublime dispensation of which
you and all the other children of Adam are the beneficiaries
and inheritors? Probably not. The shackles of the world
are not so easily unloosed. And of what, then, are you think-
ing as you wend your way along snowy or wind-sWept streets
to Mass — or rather to the three Masses which, by old family
custom, you hear every Christmas for the good of your soul
and the honor of the Holy Trinity? Perhaps of the weather,
perhaps of the old acquaintance you meet on the way, usually
no doubt of the gifts you are going to give and the loved ones
who are going to receive them.

And you enter the church, where there are priests before
the several altars and rich vestments and incense and fes-
tooned evergreens and the glow of innumerable candles and
a choir singing '"Adeste Fideles/* and other simple inmie-
morial hymns, which, simple though they are, have an unac-
countable power to stir you. And so you dispose yourself to
devotion and join your hands in prayer, and, bowing your
head, you think of a tiny Babe Who — ^unfathomable mani-
festation of Divine Love! — ^was bom in a stable and wrapped
in swaddling clothes and laid in a manger. And, thinking of
these things, your heart is filled with praise and gratitude and
awe and unspeakable adoration —

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1922.] ON GOING HOME FOR CHRISTMAS 293

It is, then, Christmas. And so you return home, where
other business is toward — not the artificial revel of metropol-
itan gaiety, dancing, and garish music and glittering elec-
troliers and obsequious servitors; nor yet the dry fare and
meagre circumstance of restaurant or boarding-house. Ah,
no; far otherwise is the day celebrated in all these countless
homes of the mid-western country.

The feast is spread; the clans arrive. It reminds you of a
stanza out of **John Gilpin:*'

My sister and my sister's child,

Myself and children three
Will fill the—

table, and there the parallel breaks down, for you are the
honored guest, and so are not required to *^ide on horseback
after we," though, perhaps, you have a tight squeeze for it,
what with brothers and their wives, and sisters with their
husbands, and gouty uncles, and maiden aunts, and stout
cousins, and children bobbing about, and, in general, insin-
uating their small persons into all sorts of impossible
places.

My, w^at a chatter and stirt The steaming dishes, the
aroma of food, laughter and talk, banter and gossip, the rattle
of plates, the faint sub-tinkle of plied cutlery, the musical ring
of authentic cut glass — ^was ever such a confused uproar heard
outside the regions of chaos and the reign iof old Night?
Nevertheless, it strikes upon your ear like the chiming of
the spheres — a culinary symphony, a gastronomic orchestra-
tion.

Duly the courses pass before you, not without their levied
toll, and then, after the first edge of appetite has been re-
moved, you take time to look around you and observe. You
glance at Tom, that younger brother of yours, whom, only a
short while back, as it now seems, you were cuffing about and
ruling with the iron hand of three years' seniority. How pert
and frivolous he used to be — ^and how irritating! and yet what
can surpass his dignity now as he sits there beside his wife of
a twelvemonth with all the gravity of conscious young-hus-
bandhood? Not Destiny herself could look more solemn and

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2M ON GOING HOME FOR CHRISTMAS [Dec.,

severe, and you who have known married men of ten, twenty,
thirty years* standing, wonder, in your simple bachelor's way,
when the young prig will come off his perch and consent to be
human again.

But you must not neglect your dinner-partner. At your
side sits your doting maiden-aunt, your mother's sister, that
fond and lovable creature who has watched over you from the
days of infancy, through boyhood and adolescence, and up to
the point of manhood and beyond. She, good, innocent soul,
is busy with reminiscence. She inquires if you remember the
day when, at the age of five, you tumbled down the cellar-
steps and threw the household into consternation^or the
sanguinary combat you had with Willy Rathburne. Willy is
dead now these many years. Alas, poor Willy. She recalls
your first day at school, your fevers, your measles, your
mumps, and all the various ills that juvenile flesh is heir to.
To all these, you nod assent as to things dimly remembered;
and you remember, too, if dimly, at all events gratefully, other
matters to which she does not refer — ^how, when you were sick,
she stole into your room at odd moments, smuggling in for-
bidden delicacies, or to read you a story, or simply to place her
cool hand on your fevered forehead.

Meanwhile, talk is not still in other quarters. ^Your Unde
Ned, a whilom drummer-boy of '61, says, with emphasis, that
he is certainly glad the war is over; and Aunt Emily replies
that it has indeed been a terrible strain. And as you sit lis-
tening to the ancient pair, you presently discover that despite
recent events, England is as distant to them as Spain under
Isabella, and the France they are thinking of is, for the most
part, the France of Lafayette and 1776.

Family, business, and war: discussion is in full swing all
around the board — all around the board, that is, except just
opposite you, where sits that pretty young cousin of yours,
just turned twenty, whom you last beheld as a chattering miss
with carroty hair and innumerable freckles. Really, you dis-
cover with surprise, she has blossomed out adorably — a verit-
able flower. And, like a flower, too, she droops the pensive
head and has nothing to say. Though corporeally present,
spiritually, it is clear, she is far away; nor are roguish intima-
tions wanting as to the cause of her reverie. Wrapt in sweet
dreams and fair musings, she is on a plane inexpressibly re-

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1922.] ON GOING HOME FOR CHRISTMAS 295

moved from mundane concerns; she, at least, is not one
of you.

The guests arise; the tree is lit, and there is a general
swarming about its mystic splendor. Insensibly, you are
drawn into the magic circle of childhood and share the fresh
raptures of nieces and nephews. Or, putting on a clownish
mood, you tumble about on the floor careless of clothes and
the restraints of sophistication.

But lo, there is another attraction, for now is brought for-
ward for admiring inspection Tom*s three-months-old baby,
warm from its nesting-place and blinking in the unaccustomed
glare. Or no, not blinking — ^what infant ever blinked? — ^but
with eyes as bright as beads or dollars, and as round. But
who can describe a baby? There it lies huddled in its
mother's arms, a tiny mass of pink and white, swathed in
voluminous garments. How is one to act in this presence?
You whistle, you chuck it under the chin, you wave your arms
and go through other absurd antics, and it only stares at you
with a solemnity, profound, abysmal, unearthly, before which
knowledge is U>ashed and wisdom bows the head. You prof-
fer it a tentajiive finger, and it is in half-a-mind whether to cry
or be silent And, finally, you make the crucial move and ask,
as the phrase is, to 'Hake it."

Why imit that mothers — ^at least, young mothers — are with
bachelors^o chary of their infants? One would think that you
intended to swing it about your head or dangle it out the
window. ■' Did a blundering male on some prehistoric occa-
sion drop^the baby — or inadvertently pinch it? — and is this
reluctance a survival of primitive instinct? At any rate, you
have asked whether you may hold it, whereupon ensues, in the
mother's soul, a terrible struggle between nature and grace,
between constitutional misgiving and the claims of politeness.
But, after all, however hard she may find it to credit the fact,
you are Tom*s brother, and so she hands over the precious
bundle — though the look in her eye says plainly enough that
all bachelors are clumsy brutes, and certainly you are far
from an exception. Orthodoxly, you grasp the infant firmly
under the arms and lift it on high. And then— wonder of
wonders I — ^it smiles, it gurgles, it coos. You are a made man.
The mother is your friend for life. Henceforth, do what you
will, rob, murder, pillage, sink to the lowest degradation, there

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296 ON GOING HOME FOR CHRISTMAS [Dec.,

will always be one at least to discover and proclaim in you
high virtue and the possession of a noble soul.

Meanwhile, during this parley, all about you the revelry
goes on — ^laughter and music and song and childish merriment.
And then, imperceptibly, the tumult decreases. The parting-
hour has come, there is a bustle and scurry for wraps, and,
one by one, the guests depart, till, at last, you are left by the
fire, alone once more with those two who are dearer to you
than all the world beside. You kiss your mother good-night
and go up to your old prescriptive room, haunt of boyish
memories, whose least detail is as present, to your mind, as if
you had left it but yesterday. You stretch out luxuriously in
the ample bed, your ears yet ringing with jocund voices and
innocent mirth. And then, insensibly, you float off into the
region of dreams, peopled with friendly faces and familiar
forms, and, above all, shining down upon you with a tender
and holy light, the face of her who, through all change and
vicissitude, has loved you with a constant and an unwearying
love.

Hushed now are all the harsh noises of the world; far,
far away are its brutal contacts, its blundering cruelties, its
mean ambitions, its strange sorrows, and all the burdening
mystery of life. A great peace descends upon yoy. You are
asleep once more under your father's roof.

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LOUIS PASTEUR*

December 27, 1822September 28, 1895.

BY SIR BERTRAM C. A. WINDLE, M.D.y SC.D., LL.D., F.R.S.

"Pour ciUbrer Louis Pasteur tous les mots ont dijd, H6 employ^
dans toutes les langues."*

centenaries of scientific luminaries, in this
year of grace» 1922, give a decisive answer to
Huxley's ignorant jibe, that the Church is the
**implacable enemy" of science: the centenary of
Johan Gregor Mendel, the inaugurator of a new
biological era; the centenary of Abbe Hauy, who placed the
science of crystallography on unshakable foundations, and the
centenary of Pasteur, greatest of them all, since he embraced
all science as his kingdom.

At that famous nursery of great men, the Ecole Normale
de Paris, Pasteur pursued a course of studies intended to fit
him as a professional chemist. Curiously enough, his thesis
for the Degree of Doctor of Science was devoted to crystal-
lography, of which the founder. Abbe Hauy, had died the very
year of Pasteur's birth. Pasteur had now attained his twenty-
fifth year.

When Pasteur obtained his doctorate, in 1847, he was
apparently a mere child among scientists. A then unexplained
mystery in crystallography was the known fact that some
crystals have the optical property of rotating the plane of
polarization to the right, others to the left. This problem
confronted Pasteur and others of his day. The others won-
dered, Pasteur explained. So startling was his discovery, his
brother scientists met it with skepticism, and controversy
raged over his proposition. The matter was referred to Biot.
After full investigation of Pasteur's experiments and findings,
this distinguished man pronounced in his favor, saying: ''My

iPoMteur and Hi$ WorK by L. Descour. translated from tlie French by A. F.
and & H. Wedd, MJ>..(New York: Frederick A. Stokes Co.), Is a xwsent accurate and
iMdable book. In whidi, however, Pasteur's Catholicity receives only passing notice.

t "Langnais hat been exhausted to pay tribute to Louis Pasteur." The President
of Hm Acadfmle det Sciences at the Jubilee Celebration of Pasteur.

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298 LOUIS PASTEUR [Dec..

dear boy, I have so loved science all my life long that this
discovery of yours makes my heart throb with joy/*

Pastem*'s discovery was the germ of a mighty tree — the
science of stereo-chemistry, so assiduously cultivated since by
Le Bel and Van't Hoff. Here, for the first time, a glimpse was
afforded into the molecular architecture of chemical sub-
stances; of their arrangement in the three dimensions of space.
This science has grown rapidly since its initiation by Pasteur,
and, of late, by the discovery of the process of X-ray spectro-
scopy, it gives promise of solving questions of vast scientific
— and philosophic interest Such a discovery marked Pas-
teur as a man of the first rank, and the Government of France,
more enlightened than some, soon found a place for him as
Professor of Chemistry in the University of Strasbourg — then,
as now, a French possession. At Strasbourg, he met and,
eventually, married Marie, daughter of M. Laurent, the Presi-
dent of the University. She became his devoted helper in his
future investigations.

The great scientific struggle over the origin of life was
then raging. For centuries, the doctrine of Spontaneous Gen-
eration had been held even by such men as St. Thomas Aqui-
nas. Redi, in 1698, was the first to subject it to criticism. He
found that, if meat were kept away from flies, no maggots
developed in it. Thus stood revealed, though distant, the
promised land of sterilization. A century later ensued a
strenuous contest between Needham, an Englishman — the first
priest to be made an F. R. S. — and Spallanzani, an Italian
priest, who took the side of Biogenesis, as opposed to Spon-
taneous Generation. Still a century later, in 1858, Pouchet, a
Frenchman and a Catholic, asserted the existence of Spon-
taneous Generation. Then Pasteur set to work on the sub-
ject. His procedure was that of Redi and of Spallanzani:
sterilize the substance and exclude from it all but perfectly
pure air, and no life will appear in it. To name but one prac-
tical result, the whole ^^canning" trade depends upon the truth
of this observation.

Pasteur, however, did not, as is sometimes foolishly in-
sisted, disprove the existence, still less the possibility, of
Spontaneous Generation. That process may be going on
around us without our knowing it, and invisible to our eyes.
It may be the Creator's method of producing lowly organisms.

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1922.] LOUIS PASTEUR 299

as it may have been His method of starting life in the begin-
nings of the world — ^we do not know. What Pasteur did
show was that the experiments hitherto relied on to prove
Spontaneous Generation were fallacious. It is hardly too
much to say that no single discovery has ever had such re-
markable and beneficial effects for the human race.

Each fermentation is the product of the development of
a special microbe: this, Pasteur's first great discovery, laid the
foundation for the vast and wholly beneficent science of bac-
teriology. Pasteur found that* in connection with fermenta-
tion, there were beneficent and maleficent, or ^Svild," organ-
isms. All of these can be killed by heating the fluids contain-
ing them to a sufficient temperature and for a sufficient time,
thus completely sterilizing them. Most of the *Vild'* organ-
isms can be killed at a lower temperature, which does not in-
terfere with the useful properties in a fluid such as milk.
This is, in fact, the process known as '^Pasteurization," to
which our morning milk is subjected in well-regulated cities.

Starting from this point, Pasteur engaged in a series of
investigations, all based on the fundamental principle just
laid down, and all of vast importance to the human race. The
first was in connection with the silk-worm disease (1865),
which raged in the south of France. Pasteur proved that this
disease, of dual character, part bacterial, part protozoal (part
vegetable, part animal), was preventable. He was equally
successful in finding the cause and cure of the so-called
chicken cholera, which ravaged rural France; and of anthrax,
so rampant and deadly in the herds of many countries, which,
in 1891, had destroyed forty per cent, of the 10630,000 sheep
on the runs of Australia. In each case, Pasteur successfully
isolated the germ responsible for the condition, and laid the
foundation of his second great discovery: Each infectious
malady is produced by the development in the organism of a
special microbe. His third, and most amazing, discovery de-
veloped from his investigation of chicken cholera: The mi-
crobe of an infectious malady, if cultivated under suitable
conditions, ceases to be noxious and, becoming attenuated in
its operation, is a valuable remedy and preventative: instead
of a virus, it is a vaccine.

The narrative of this last discovery must be briefly given.
In investigating chicken cholera, and like conditions, Pasteur,

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300 LOUIS PASTEUR [Dec^

like the bacteriologist of today, made what are called ^cul-
tures/' or growths of the organisms under observation, in
bouillon or some organic jelly or fluid. With the products
of these cultures, he inoculated living things, such as guinea-
pigs, in order to observe the results. Vivisection, no doubt:
without that process, Pasteur could not have discovered any
of the facts which have saved millions of human lives, as
valuable, we hope, as the lives he was obliged to sacrifice; to
say nothing of the millions of animals he saved from pain and
death by the same experiments. Pasteur went off for a holi-
day, and while he was away his cultures of chicken cholera
were not renewed. On his return, he found, to his great sur-
prise, the old cultures would no longer cause the disease,
when injected into fowls. ""In the field of observation, chance
favors only the trained mind*' — ^a profound saying. An or-
dinary man would have abused the culture for 'Agoing bad,**
and thrown it away, but Pasteur was no ordinary man. The
fact set him thinking: the result of his thought was the init-
iation of the vast method of vaccino-therapy. Jenner, in Eng-
land, years before, caught a glimpse of this truth, but the time
was not ripe for its discovery. He had not then the instru-
ments of precision which were at Pasteur's disposal; still less
those we have in our laboratories today. Jenner found that
cowpox, a common disease in those days, inoculated the
chapped hands of the dairy-maids employed in milking the
cows, and that these maids seldom caught the smallpox, or,
if they did, had the disease in a very mild form.

In Jenner's discovery lay the germ of Pasteur's monu-
mental one: find the bacillus of the disease, cultivate it in the
proper media until it has been sufficiently attenuated; if inoc-
ulated into an organism affected with the disease, it will cure
it: if into an organism unaffected with the disease, but in
danger of infection, it will prevent it. Here we have the prin-
ciple of the so-called autogenous vaccines, so much and so
beneficially employed today. In the case of boils, for instance,
the surgeon ascertains by bacteriological methods that a
staphylococcus, i. e., a lowly bacterial organism, is at the bot-
tom of the trouble. He makes a culture from the patient's
own bacteria. It is treated so as to become a vaccine, and
injected into the patient in proper doses, usually with suc-
cess. That is the cure of a disease in esse. The very word

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1922.] LOUIS PASTEUR 301

''immune" was almost unknown in the present sense, and cer-
tainly quite uncomprehended, until the time of Pasteur.
Everybody knew that a person marked with smallpox was less
likely to catch that disease than another who had never had it,
and persons were even, like Lady Mary Wortley Montague,
inoculated from mild cases so that, if they had the disease,
it might be in a mild form, but the real reason for these un-
doubted facts was unknown until Pasteur discovered it. It is
too long a matter to take up here, but it is one of the most
interesting and beautiful discoveries of the last hundred years.

So far, the observations made concerned chiefly the lower
rungs of animal life: silkworms, chickens, sheep. Later, the
applicability of the facts to man became evident Yet, even
from the business point of view, Pasteur's discoveries were of
enormous importance. Huxley said, after they had been in
operation but a few years, that they had already saved more
than would pay the war indemnity demanded by Germany
from France. We must now speak of Pasteur's achievements,
which have brought such amelioration to the sufferings of
humanity. Of primary importance is his discovery of a cure
for the horrible disease of Rabies or Hydrophobia. From the
days of Dioscorides, centuries past, there had been no cure
known, but the usually inadequate one of cutting out the
wound and cauterizing it. Sometimes, this was effectual;
where it was not, the victim was doomed to an end of in-
describable horror. For this terrible malady, Pasteur sought,
and found a cure.

The great difficulty of investigation arose from the fact
that the organism, or venom, of hydrophobia was not, and is
not, discoverable where one would expect, namely, in the mu-
cous saliva flowing from the mouth. Pasteur, naturally, se-
lected this saliva for his first experiments, obtaining what he
required from a little child who died of rabies, after twenty-
four hours of the most excruciating agony, in one of the Paris
hospitals. He found a bacteriimi in the sputum, and naturally
thought it was the organism of hydrophobia. But it failed
to produce the disease in a dog. It was a bacterium, no doubt,
but not the specific organism he was seeking. It would be
tedious to the general reader to detail Pasteur's experiments;
his suspicion that the poison must lurk in the regions of the
brain; his desperate and dangerous struggles with animals

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302 LOUIS PASTEUR [Dec.,

suffering from the disease; the proof that his suspicion was
correct, and, finally, his discovery of the antidote.

In 1885, Pasteur first tried his remedy on a human being,
an Alsatian peasant child bitten in fourteen places by a cer-
tainly rabid dog. No surgeon being available, the cautery
was not applied until twelve hours after the bites had been
inflicted — too late even for the faint hope afforded by that
procedure — ^and, for some reason, the cauterization was only
attempted with carbolic acid, a very ineffective agent in hydro-
phobia. The boy was brought to Paris. Pasteur debated,
anxiously, whether he ought to risk a treatment never before
employed. His medical colleagues believed the attempt
should be made. The child must shortly die a horrible death
if nothing were done; at the worst, the inoculation would only
precipitate the inevitable. The decision was made, and the
child inoculated with the vaccine prepared from the material
obtained by Pasteur. Day by day, Pasteur administered
stronger and stronger doses of the injection, and night after
night he lay awake, in agony as to the result Day by day,
rabbits were inoculated with the same cords with which the
boy was treated, in order to test the virulence. On the twelfth
day, the boy was treated with the deadly virus capable of
producing hydrophobia, but impotent — ex-hypothesi — to af-
fect those prepared for it by accurately increased doses of less
violent nature from day to day. The moment was one of
supreme anxiety. The same virus was inoculated into unpre-
pared rabbits. They all fell victims to hydrophobia, but the
boy, Joseph Meister, remained perfectly well. Pasteur's ex-
periments were justified: the cure for this dread disease was
found. "My turquoise,*' exclaimed Shylock, "I would not
have given it for a wilderness of monkeys.*' And one may
feel sure that Meister's parents would as little regard the sacri-
ficed rabbits which had helped to snatch their child from the
grave and — ^far worse — ^from a death of exquisite torture.

But we must turn to another direction, where Pasteur's
labors have had wider, though not more beneficent, effect,
namely, prophylactic inoculations. In hydrophobia, the in-
jections were only given after the patient had been bitten.
Naturally — ^for, after all, a bite from a rabid animal is not a
thing one need expect, nor prepare for by prophylaxis. The
same is true of tetanus. But there are conditions where it is

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1922.] LOUIS PASTEUR 303

wise for every person to guard against some evil he is sure to
encounter, do what he will — typhoid or enteric fever, for
example.

This treacherous and deadly disease was bad enough in
private life, but worse, far worse, when it dogged the footsteps
of armies in the field. In the Franco-Prussian War of 1870-
1871, nearly ten per cent, of the entire German Army were vic-
tims of typhoid fever, and eleven and three-tenths per cent, of
those affected died. Twenty years later, in tlie Boer War, the
number of men actually killed by the Boers was 7,781; the
number of men attacked with typhoid, in fly-infested South
Africa, was 57,684, of whom 8,022 died. "^Bacteria were more
deadly than bullets," as the late Sir William Osier remarked.
Nothing was more remarkable in the late war than the small
number of cases and still smaller percentage of deaths from
typhoid fever. The difference was due to the protective in-
oculations of anti-typhoid serum (denounced by ignorant
fanatics as **pouring dirt into men's systems'') t to which every
combatant or non-combatant going to the front was required
to submit. How many thousand lives were saved by these
inoculations, it is impossible to say, but they all go down in the
great ledger to the credit of Pasteur.

A similar story, by the way, not of protective, but ex post
facto, treatment, might be told about tetanus. The anti-te-
tanic serum used in the late war, another of the remedies de-
pendent on Pasteur's lines of investigation, was most success-
ful in combating this very fatal disease.

No story is more sickening than that of hospital surgery,
yet there is none more full of hope and encouragement. In the
time of Ambroise Pari when two, three, or more patients, suf-
fering from any miscellaneous collection of diseases were
bundled into the same hospital bed; when there were no
anaesthetics and no antiseptics, unless hot irons deserve that
name, it is no wonder that people perished in thousands. But
let us, for a moment, study conditions nearer our own times
that we may comprehend humanity's debt to Pasteur. In 1867,
the late Sir James Y. Simpson, of Edinburgh, published a
paper on ^^Hospitalism," which is the standard authority for
the subject. A very few figures may be given from this.
Taking all amputations, except those of a minor character and
those through joints, of 2,089 performed in hospitals, 855, or

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304 LOUIS PASTEUR [Dec.,

forty-one per cent» died, whilst of 2,098 performed in country
practice, 222, or ten and eight-tenths per cent., died. This was
certainly not due to the greater skill of the country practi-
tioner: it was due to hospital gangrene and other septic dis-
eases less likely to occur in isolation outside, than inside the
crowded hospital. Simpson collected, also, a vast number of
statistics on childbirth, so closely related to surgery, and he
found that of 888,302 women delivered in hospitals, 30^94
died— 1 in every 29. Of 934,781 delivered at home, 4,045 died
—1 in 212.

A striking difference this, and one due entirely to the
greater amount of sepsis and consequent puerperal fever in the
hospitals. One of the first to take action in this matter, to his
honor be it said, was the late Oliver Wendell Holmes (better
known as a charming writer than as a medical man), in 1843,
but not until Pasteur, in 1879, showed its bacteriological cause
was the danger overcome. What are the resulting sta-
tistics? Home cases have been reduced to a percentage
mortality of 0.15 from the 0.47 of Simpson's day — a very sub-
stantial gain. But far more remarkable is the change in the
hospital figures. In the maternity hospitals of today, where a
large number of cases are of a grave character, the percentage
is even lower than in private practice. Only God knows how
many homes, now tenanted by smiling mothers and children,
would have been desolate but for Pasteur.

Pasteur's influence in the field of surgery was indirect,
for he was not a medical man. He was made a member of the
French Academic de Midecine, it is true, and the University of
Bonn, prior to 1870, made him an Honorary Doctor of Medi-
cine,' but he had no medical training, and even his more im-
portant vivisections, such as the trephinings necessary in the
investigations of hydrophobia, were performed for him by
medical assistants. Yet it can fairly be said that, by the im-
provements in medical and surgical practice due to him, he
has saved more human lives than a whole college of phy-
sicians and surgeons. This was largely due to the apprecia-
tion of his work by the late Lord Lister and to the methods
based on it, which he devised. For right up to Lister's time, the
hospital conditions, already alluded to, continued.

sThe story of this diploma and the return thereof after the war, ifith the
correspondence between Pasteur and the University, is one of the few things in hia
life on which it is impossible to dwell with any satisfaction.

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1922.] LOUIS PASTEUR " 305

How are things now? When I entered upon medical
study the new order was just coming in — ^bitterly contested
and sneered at by many old practitioners even in the United
States where, as in England and Scotland, Listerism, as it was
called, had a very up-hill battle to fight. I have seen surgeons
operate in filthy old coats, with the carbolic spray blowing
vigorously on their backs, and then wonder why their pa-
tients did not do as well as those of X, who was, in their
opinion and very likely in fact, no better operator. Above all,
I may refer to operations for ovariotomy, just coming into
vogue in my student days, and regarded as of such gravity
as to warrant not only a special night nurse to each
patient, but a special senior student to sit up all night with her.
I can remember doing it myself, and how the surgeon felic-
itated himself if his patient eventually recovered. Well —
the Mayos — a glory, if a medical man not belonging to the
United States may respectfully say so — ^to the profession of
that part of the world, from 1905 to 1914, reported six hundred
and nine cases of ovariotomy with only five deaths — that is
eight-tenths of one per cent. Antisepticism or asepticism are
due to Pasteur and his fundamental discoveries, and the great-
ness of Pasteur is only imperfectly understood unless one
grasps the greatness of the surgical revolution produced by
Lister, working on Pasteurian lines. At Pasteur's jubilee
celebration. Lister said: •Truly, there does not exist in the
entire world any individual to whom the medical sciences owe
more than they do to you. . . . Thanks to you, surgery has
undergone a complete revolution, which has deprived it of its
terrors and has extended, almost without limit, its efficacious
power.'* On another occasion. Lister told his audience that
Pasteur had pointed out a path in which he had done his best
to walk.

An extraordinary canard, let loose in the United States not
many years after Pasteur's death, stated that he had never
been really a Catholic; never more than a fairly convinced
deist, believing in a future life, as indeed he had proclaimed
on more than one occasion. Who let fly this amazing canard,
or where it was fledged, I cannot say: it went from paper to
paper, reached England and was widely disseminated through*
out the United States. Not the slightest credence was at*
tached to the story on the other side of the Atlantic: people

you Cjpri. 30

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306 WVIS PASTEUR [Dec,

there were too close to Pasteur, too accustomed to hearing of
him as a Catholic— '*A devout Catholic/' says Chambers'
Biographical Dictionary. Nor, of course, could it be believed
in France, where all that is mortal of Pasteur lies in a chapel
where Mass is offered for his soul. Some French unbelievers
shook their heads over what one of them called Pasteur's
''ingrained enmity to the critical spirit'* (superfatuous state-
ment about a man whose critical spirit was superlative).
Others wailed, with Le Dantec, a leader of materialism in
France: *'He was a believer before he was Pasteur, and that
he has remained, although he is Pasteur.'* The story of Pas-
teur's own utterance as to his faith and the faith of the Breton
peasant and the Breton peasant's wife, is too well known to
be repeated here.

The credence given the tale in the United States that Pas-
teur was not a practical Catholic, happily induced Monsignor
Guillot to look into the matter and to publish the result of his
inquiry. A few facts from his statement settle the question.^
Pasteur, at his busiest, never failed to visit Arboy, the little
village where he was reared, to assist at the Corpus Christi
procession, and in the autumn, at the blessing of the first ripe
grapes at the vintage festival. His statement as to the Breton
peasant, which won such wide publicity, was made at the Db-
tribution of Diplomas at Ddle College. The year of his death,
1895, he made his Easter Communion, with his wife, in the
parish church of D61e, and on Friday, September 25th, re-
ceived the Last Sacraments of the Church from one of the as-
sistant priests. To forestall any possible statement that he
was unconscious at the time and could not prevent his pious
wife from having her will, he had a long conversation, after
the ceremony, with Pire Boulanger, O.P., who was his regular
confessor.

Pasteur was a great discoverer; a great benefactor of the
human race; he was also a faithful child of the Holy Church,
which is Catholic and Roman, and not one of the least of her
glories.

4 1 am Indebted for tbe following data to the footnote on page 32 of Father
Hussleln's very interesting book, Bvoltttion and Social Progress (New York: P. J.
Kenedy ft Sons. 1920).

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THE HOLT SEE AND THE SOVIET GOVERNMENT
OF MOSCOW.

BY AUREUO PALMIERI, O.S^, D.D«» PHJ).

|HE Holy See has never ceased to look to Russia
as an important field for fruitful apostleship.
Russia drifted into the Eastern schism, not com-
prehending its significance, and because of geo-
graphical position. It was a great nation, separ-
ated from contact with Western Christianity. Thus isolated,
Russia could not feel the beneficent influence of the ^'foremost
see of the Christian world," to quote an expression of the most
ancient historians of the Church.

Therefore, the Catholic Church has ever been animated
with real affection for unfortunate Russia. One need only
peruse the first volume of A. Boudon's latest work, Le ScdnU
Siige et la Russie,^ to find ample and convincing proof of the
Popes' paternal reasonableness towards the national aspira-
tions of tsaristic Russia, and of their desire to spread among
Russians the idea of true ecclesiastical unity.

Benedict XV. took a keen interest in the fate of the Rus-
sian Church under the Bolshevist regime. He suffered and
wept with the Russian hierarchy. He-appreciated the martyr-
dom of the Russian clergy, and when a letter came to him
from far Siberia, signed by three Russian bishops, asking for
help, he did what was humanly possible to alleviate the trials
of Russia. The allegation that only the Anglican clergy of
London have cared for the bleeding Church of Russia, is
wholly inaccurate. The late Pope exerted his influence in
every way to mitigate the persecutions of the Russian clergy
by the Bolsheviki. To be sure, his efforts were not crowned
with success. The red tyranny of Russia, which erects statues
in honor of Judas in Russian cities, has no respect for insti-
tutions or personalities. The Pope fulfilled his duty as Su-
preme Pastor of Christianity, when he sent large sums of
money for the relief of Russian refugees.

Pius XI. has admirably continued the work of his prede-

1 Paris. IMt.

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308 THE HOLY SEE AND THE SOVIETS [Dec.

cesser. He looks upon wounded Russia with tlie compassion
of the good Samaritan. The press of certain countries has
stated, more than once, that the Pope aims only to take advan-
tage of the calamities of Russia, to extend his authority, and
to proselytize the Orthodox Russians. The truth is, the Pope,
at the present time, is only anxious to save human lives from
the terrors of famine. Through the initiative of Pius XI., a
mission has been sent to Russia, of priests of dififerent nation-
alities, for relief work in the famished provinces. The pur-
pose of this mission is not religious propaganda. In spite of
limited resources, the Pope has appropriated the sum of
2,500,000 lire (approximately $100,000 at present exchange
rates) for the Russian provinces devastated by famine.

These apostles of charity, sent by the Roman See, have
begun their work in the Crimea. At present, the Holy See is
endeavoring to have them sent into the Volga region, where
the ravages of famine are beyond all imagination. The mis-
sion hopes to extend its beneficent work within the starving
Ukrainia, where a considerable number of ex-uniates long for
reunion with Rome. But it has been ascertained that the
commissaries of the Soviets are holding, for the red army,
food intended for starving civilians, and, therefore, the Pope
is forced, most reluctantly, to leave the Ukrainians to their
dreadful fate. For the honor of America, it may be said that
the practical chief of the mission is an American priest. Father
Edmund Walsh, S.J., and that the most difficult work of the
mission is being accomplished with the active codperation
of the American Red Cross.

Russians are fully aware of the beneficent purpose of the
Holy See. But, on the occasion of the Conference of Genoa,
a large number of them, especially those who are working for
the reestablishment of the Russian autocracy, pretended to be
shocked by the alleged friendship of the Vatican with the Bol-
shevist chiefs. Certain Russian, Greek, Serbian, and even
Anglican papers have slandered the Catholic Church for her
would-be **philobolshevism.*'

This hostile press found a pretext for anger in the Pope's
letter to the Most Reverend Archbishop Signori of Genoa
(April 7, 1922), urging prayers for the success of the Confer-
ence there, and his letter to Cardinal Gasparri (April 29, 1922),
expressing his earnest desire for a new era of peace and jus-

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1922.] THE HOLY SEE AND THE SOVIETS 309

tice. Moreover, Monsignor Pizzardo's mission to Genoa, with
a memorandum on tlie religious conditions of Russia, and the
Catholic interests in that country, has aroused the critics. It
was alleged that Archbishop Signori went out of his way to
show courtesies to Tchitcherin, the chief of the Russian
delegation.

In order to answer these charges, it is well to quote some
of the most important Orthodox documents concerning the
relations between the Holy See and the Russian Soviets.
First of all, we have an appeal to His Holiness from Demetrius
Merezhkovsky, well known as one of the most brilliant novel-
ists and literary critics in Russia, although he cannot be said
to merit our gratitude as Christians for his book, Julian, the
Apostate. Merezhkovsky is one of the leaders of that modem
Russian mysticism which aims to abolish or set aside Chris-
tian dogma as **unflt for our age," and to await a new revela-
tion by the Holy Ghost.

In his appeal, dated May 4, 1922, and published in the
Russian paper of Paris, Latest News (Posliednyia Novosti),
of May 10th, the Russian novelist writes as follows: "^On the
sacred soil of Italy, some priests of the Western Church, with
the same hands which touch the most blessed particle, touch
also the bloody hands of the executioners. Do they know
what they are doing? Do they know that it is the very same
moment when the churches in Russia are desecrated and pil-
laged, and the faithful gathered around their sacred buildings
to defend them are shot down, and the sacred vessels are con-
fiscated and melted into gold and silver bullion, and sent to
the foreign countries for the expense of the Bolshevist propa-
ganda, or sold in one lump? ... Do they know that their
words and speeches are addressed to the violators of all laws,
who, as soon as they have the supreme power in their hands,
will desecrate the Catholic Church as they have desecrated
their own? . . . Holy Father I In this fatal hour, when not
only Eastern Christianity, but all Christian mankind are in
danger, we appeal to you! The reunion of churches has long
since been the yearning of the prophetic spirits of Russia,
who had foreseen the catastrophe which has already occurred
in Russia, and which threatens the whole world. The uni-
versal Church, the one pastor, the one flock — this is our hope,
our faith, our love. But the reunion of the churches is also

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310 THE HOLY SEE AND THE SOVIETS [Dec.,

a great act of love, a great sacrifice. The Spirit of the Lord is
wherever love is, and wherever love is, there freedom is to be
found. But, will the work of love ever be achieved by the
hands of men who preach the murder of their brothers and
civil war as the only means of social action? ... To alienate
the Western Church not only from the Eastern, but from
all the Russian people, to excite hatred against all churches
as instruments of slavery, there is no better method than
to conclude an alliance of the Holy See with the worst
enemies of Russia. We love Russia, and we are intimately
convinced that the hour is coming when her horrible chains
will be broken. But free Russia will never forget those who
took advantage of her past weakness in order to charge
her with still heavier serfdom. No! Russia will never forget
either in the present generation or in the future. If that takes
place — ^which we cannot believe — namely, a concordat be-
tween the Holy See and the international gang, who call them-
selves the Soviets of Russia, the work of reunion would be
ruined for all time."

Still harsher is the style of the Rul, a widely circulated
Russian paper of Berlin: *The Vatican hopes, by condescen-
sion, to pave the way to the reunion of churches : the Vatican
hopes to quench the thirst for faith of Russian souls; but that
thirst cannot be quenched by any agreement with the perse-
cutors. The Patriarch of Moscow, surrounded by red guards,
morally is stronger than the Jesuits (!) who walk freely
through the streets of the capital of Russia under the protec-
tion of the Soviets I The results of the policy of Rome will be
diametrically opposed to its aspirations I Rome will be de-
ceived like others who trust in Bolshevism. On the ground
of a fallacious tolerance, the Vatican is signing an alliance
with the murderers of the Tsars, and of Patriarch Tykhon.
It was for the Vatican to say its word, and that word, at last,
has been said.'' '

The resentment of Orthodox Christianity towards the al-
leged policy of conciliation between Rome and the Soviets
has been strong in Serbia, where the Russian supporters of the
old tsaristic regime have found asylum. The official organ of
the government, Samouprava, published a violent protest of
the Serbian Orthodox Church against the Vatican. Among

i*'8lovo Vaakana" (The Word of the Vatlcui), May 14, 1M3, n. 463.

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1922.] THE HOLY SEE AND THE SOVIETS 311

other banalities, it was declared: 'That, by means of a
treaty stipulated between the Holy See and the Soviets,
the Pope and the Jesuits have conquered an unlimited right to
spread Catholicism within Bolshevist Russia, and to increase
the influence of the Roman Church. It is a great misfortune
for an Orthodox nation of 200,000,000 souls. The Serbian
Patriarch and hierarchy feel it their duty to protest against
the Catholic invasion of Russia, and appeal to the Patriarch of
Constantinople, who is the champion of the Orthodox faith.
The corrupted West has no right in the East. The Orthodox
people of Russia cannot be sacrificed to the interests of the
Vatican."*

Another Serbian paper, Balkan, calls the alleged con-
cordat between the Holy See and Bolshevism, the greatest
shame of the twentieth century : "The diplomatists of the Vat-
ican have embraced the murderers of Russia, those who have
transformed the churches into moving picture theatres, and
houses of prostitution: who have devastated the monasteries,
killed the priests and bishops, and shed the blood of number-
less innocent Christians! This brotherly relation of the Vat-
ican with the atheists of Bolshevism is aimed at the exploita-
tion of the national soul of Russia. Just as Lloyd George ob-
tained from the Bolsheviki the mineral oils of the Caucasus,
so the Vatican has gained the monopoly of Russian believers.
The guilt of the Vatican in buying consciences is no less than
that of the executioners of Moscow, who have sold them.'' ^

We have quoted literally the most violent invectives of
Russian refugees against the supreme power of the Catholic
Church. As with all slanders of the Papacy, history has al-
ready passed upon these charges. Leo XIH. once wrote that
the Catholic Church needs truth, truth, only truth. Several
months have already passed since the vile accusations quoted
were written, and the facts have given them the lie.

We understand the psychological conditions of millions
of Russian refugees, who have been deprived of their property
and who, with bleeding hearts, witness the economic ruin,
martyrdom, and enslavement of their fatherland. They can-
not bear that anyone outside of Russia should have even the

8 "Srpika Crkva i katolieko-^boljsepiekt iporazum" (The Serbian Chuirh and the
accord between CafboUciani and BoIsheTism), June 1, 1922, n. 119.

4 May 14, 1922.

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312 THE HOLY SEE AND THE SOVIETS [Dec,

slightest and most informal relations with the Bolsheviki*
even for the purpose of inveighing against their crimes. But
society cannot ignore a mass of one hundred and twenty mil-
lion souls and go on as if that mass did not exist! The neces-
sity of helping Russia, forces those who abhor the Russian
Soviets to enter into relations with them. It is a great mistake
for Russians to misunderstand such conduct.

First of all, as a French paper, Europe Nouuelle, stated,
the policy of the Vatican is the policy of eternity. This def-
inition indicates that the Vatican cannot be affected by the
political changes and turmoils of nations. The Catholic
Church lives in close contact with human policy, but does not
follow its vicissitudes. The Catholic Church does not depend
upon the political conditions of society, as do the Orthodox
churches, which, as in the case of Russia, espouse the cause of
a regime, thrive and decay with it. They make their bed;
they must lie upon it. The mission of the Vatican is, first of
all, a religious one. The interests of the Catholic Church are
its constant preoccupation.

Bolshevism is, at present, the only form of government in
Russia, a nation having among its inhabitants a large number
of Catholics. It is, therefore, as necessary for the Vatican to
enter, in some respects, into relations with Bolshevism, as it
is incumbent upon the Greek Patriarch of Constantinople to
conununicate with the Sublime Porte for the defense of
Greek Orthodoxy. But these necessary and sporadic rela-
tions have nothing to do with an eventual approbation of the
aims and methods of Bolshevism. They are imposed upon
the Vatican by the exigencies of the hour, just as, for instance,
during the Mongol domination over Little Russia, the Russian
metropolitans and bishops were obliged to entertain relations
with the Khans of the Golden Horde for the protection of their
subjects. The Church cannot make war upon political
regimes that have taken power by violence. She may con-
demn them, but she has a right to ask of them the necessary
guarantees for the faithful.

This is what the Vatican has sought in its communications
with the representatives of the Soviets. By sending Monsignor
Pizzardo to Tchitcherin in Genoa, the Holy Father asked only
for guarantees for both Catholics and Orthodox. In the name
of the laws of humanity, and of the rights of justice, the Pope

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1922.] THE HOLY SEE AND THE SOVIETS 313

claimed full freedom of conscience for Russians and for for-
eigners; freedom of worship for all creeds in Russia — even
the Jews. The Pope has acted, not alone as the Supreme
Pastor of the Catholic Church, but as the Father of all Chris-
tendom, and as the symbol of elevated and ennobled humanity.

We know that the Russian Church was still struggling
under the leadership of Patriarch Tykhon for the defense of
ecclesiastical property and the inviolability of the churches.
The initiative of the Holy Father reenf orced and invigorated
the course of the Patriarch of Moscow. When he speaks to
the Bolsheviki, Pope Pius XI. addresses them not, indeed, as
a friend, but as the legal representative of the interests of
Christianity. He claims what is due to all Christians, and his
petition is an open condemnation of Bolshevist tyranny. Pre-
cisely because the Bolsheviki are trampling under foot free-
dom of conscience, the Pope, in a public document, demands
that they respect the rights of religious consciousness. By
this act, the Vatican maintains the spirit of solidarity between
the Christian East and the Christian West.

The Vatican knows full well what is going on in Russia.
The Osservatore Romano says: The decree of the Soviets,
dated May 23, 1918, guarantees freedom of conscience and re-
ligion: but information received from authentic sources, in
various provinces of Russia, demonstrates that the reality does
not at all correspond to these promises.**

The Vatican is aware of the mendacity and brutality of
Bolshevism. It is endeavoring, none the less, to obtain from
a tyrannical government some mitigation of the persecution
of both Catholic and Orthodox clergy. If the Bolsheviki have
massacred twenty-eight bishops and have sent to death, on
September 10th, Veniamin, Metropolitan of Petrograd, and the
Orthodox Archbishop of Irkutsk, it must not be forgotten that
the Catholic clergy are also subjected to violent persecution.
The relations, therefore, between -the Vatican and the Soviets
have culminated in a protest against the satanic hatred of
Bolshevism for the Christian religion.

In short, it is absolutely untrue that the Holy See has
ever dreamed of concluding any concordat with the Soviets.
If the Bolshevist r^ime continue, with its destructive policy
of abolishing the hierarchical principle and the social con-
stitution of all Christian denominations, neither the Catholic

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314 STARS [Dec.

Church nor the Orthodox can live in Russia. The Vatican has
raised its voice to claim, for the Christian Churches, the right
to exist.

It is a pity that the generous initiative of the Vatican
should have been greeted by passionate outbursts from Rus-
sian Orthodoxy. Now that the storm is over, the Pope's action
stands out as that of the Father of Christendom. Of course,
the Catholic Church longs for the return of the Orthodox
Churches to the centre of Christianity, but she does not pro-
pose **to buy souls" from the persecutors of the Christian
faith. She prays and she multiplies evidences of love; she
gives material and spiritual help, and labors for the final
reconciliation of Christianity. The evils that now beset Rus-
sian Orthodoxy, the domestic schism that is shattering its
masses, would, perhaps, never have taken place if the Russian
Church had been united with Rome. However this may be,
the spreading of the Catholic idea in Russia will never be the
result of any fantastic contract between Bolshevism and the
Papacy. The greatest joys and triumphs of the Church come
directly from God; Bolshevism stands revealed as the devilish
work of the enemies of God and his Divine Son, Jesus Christ,
Our Lord.

STARS.

BY CHARLES J. QUIRK, S.J.

These are the tears of all the sainted dead.
Which God upgathers to adorn the night.

He shrines them as great jewels overhead
To show that darkness but enhances light.

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WHERE ALL ROADS LEAD.

BY G. K. CHESTERTON.

IL — ^The Youth of the Church.

|HEN the Master-Builder spoke apprehensively of
the younger generation knocking at the door, it
certainly never occurred to him to apprehend
that it might be the church door. And yet, even
in the figure of Ibs^n, might have been foimd
signs of so strange a sequel. The very words, Master-Builder,
are but a tradition from a mediaeval system, and it is that
very system which some would now make a rough model for
the modern system. And if the Master-Builder had been
driven by his ruthless lady friend to make a tour of Europe,
looking for the tallest towers to climb, he would soon have dis-
covered what people of what period had the right to be called
masters of building. He would have found himself in the
tracks of many a master, who not only climbed his own tower,
but carved his own angels or devils at the four corners of it,
hanging as on wings above the void.

The artists and art critics of the rising generation had al-
ready begun knocking at the church door fifty years ago, in the
time of Ruskin and William Morris. In our own time, a yet
younger generation of art students ^e justifying their bold,
or possibly bald, simplifications by yet severer doctrines drawn
from the Primitives. The new artists may be, in a chrono-
logical sense, Post-Impressionists, but they are also, in a strict
historical sense, Pre-Raphaelites. But this youngest genera-
tion knocks at the door of the Master-Builder, not only to ask
about the church of which he was a builder, but also about the
guild in which he was a master. Mediaevalism provokes a
study, not merely artistic, like Morris and Ruskin, but as eco-
nomic as that of Mr. and Mrs. Sidney Webb. Let it be under-
stood that I am not here discussing whether these views are
accurate; I am only pointing out that, whatever they are, they
are not merely antiquated. We may denounce or delight in
the school of Mr. Eric Gill; but if we denounce it, it will not be

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316 WHERE ALL ROADS LEAD [Dec..

merely for being too mediieval; it is much more likely to be
for being very much too modern. We may quarrel or sym-
pathize with the Guild Socialists; but we cannot deny that
they do, in fact, think they are advancing a modern thing like
Socialism by adding to it an ancient word like guild. We
cannot deny that these men would, in fact, be stared at, guyed
or made game of merely as advanced and even anarchical
innovators. The rising generation is not necessarily right;
but this generation is certainly rising. Its enthusiasms cannot
be dismissed as emotions of dderly regret

I could give, of course, any number of other examples,
but it is sufficient for this summary to say that there are now
not only movements, but new movements on our side. I de-
liberately refrain from dwelling on that with which I have
been rather more concerned, along with my brother and many
of my friends; but which Mr. Belloc stood alone in England
in preaching twenty years ago. Mr. Belloc and my brother
were not exactly pallid aesthetic reactionaries seeking peace in
the ruins of the past. The Distributism which they preached
is now solidifying into a political party all over Europe. But
in Europe, as distinct from England, the movement had older
roots; and the glory of it, under God, goes without question to
the great Pope, Leo XIII. Here I only note briefly the facts
of the present, to show that they are part of a series that can
as clearly be traced in the past. It is not true, as the ration-
alist histories imply, that through the ages orthodoxy has
grown old slowly. It is rather heresy that has grown old
quickly.

The Reformation grew old amazingly quickly. It was the
Counter-Reformation that grew young. In England, it is
strange to note how soon Puritanism turned into Paganism,
or perhaps ultimately into Philistinism. It is strange to note
how soon the Puritans degenerated into Whigs. By the end
of the seventeenth century, English politics had dried up into
a wrinkled cynicism that might have been as old as Chinese
etiquette. It was the Counter-Reformation that was full of the
fire and even of the impatience of youth. It was in the Cath-
olic figures of the sixteenth and seventeenth centuries that we
find the spirit of energy and, in the only noble sense, of
novelty. It was people like St. Teresa who reformed; people
like Bossuet who challenged; people like Pascal who ques-

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tioned; people like Suarez who speculated. The counter-at-
tack was like a charge of the old spears of chivalry. And, in-
deed, the comparison is very relevant to the generalization.
I believe that this renovation, which has certainly happened
in our own time, and which certainly happened in a time so
recent as the Reformation, has really happened again and
again in the history of Christendom.

Working backwards on the same principle, I will mention
at least two examples which I suspect to have been similar:
the case of Islam and the case of Arianism. The Church had
any number of opportunities of dying, and even of being re-
spectfully interred. But the younger generation always began
once again to knock at the door; and never louder than when
it was knocking at the lid of the coffin, in which it had been
prematurely buried. Islam and Arianism were both attempts
to broaden the basis to a sane and simple Theism, the former
supported by great military success and the latter, by great
imperial prestige. They ought to have finally established a
new system, but for the one perplexing fact, that the old
system preserved the only seed and secret of novelty. Anyone
reading between the lines of the twelfth century record, can
see that the world was permeated by potential Pantheism and
Paganism; we can see it in the dread of the Arabian version
of Aristotle, in the rumors about great men being Moslems in
secret Old men, seeing the simple faith of the Dark Ages
dissolving, might well have thought that the fading of Chris-
tendom into Islam would be the next thing to happen. If so,
the old men would have been very much surprised at what
did happen.

What did happen was a roar like thunder from thousands
and thousands of young men, throwing all their youth into one
exultant counter-charge: the Crusades. The actual effect of
the danger from the younger religion was the renewal of our
own youth. It was the sons of SL Francis, the Jugglers of
God, wandering singing over all the roads of the world; it was
the Gothic going up like a flight of arrows; it was the rejuv-
enation of Europe. And though I know less of the older
period, I suspect that the same was true of Athanasian ortho-
doxy in revolt against Arian officialism. The older men had
submitted to a compromise, and St Athanasius led the younger
like a divine demagogue. The persecuted carried into exile

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the sacred fire. It was a flaming torch that could be cast out,
but could not be trampled out.

Whenever Catholicism is driven out as an old thing, it
always returns as a new thing. It suggests some parable in
which an old man should be driven forth from the fireside to
wander in the storm like Lear, but should return as a young
man at the head of a mob, to thunder at the door like Laertes.
The parable could not merely be a human tragedy, even a
Shakespearean tragedy. It would have to be, in the most
exact sense of the words, a divine comedy. In other words,
that tragedy could only be a miracle play. That particular
state of things could not be rendered in any story except a
supernatural story; or, as the skeptic would put it, a fairy
story. It would be easy enough to make a human tragedy
about the old man being right, or about the young man being
wrong, or even about the young man being punished for being
wrong. But, probably, the chief punishment of the young
man would be the death of the old man. It would be that he
had to weep with unavailing repentance beside a grave. It
would not be that the old man would suddenly jump up out
of the grave, and hit him a hearty thwack over the head.
That sort of punishment is only possible in a divine comedy;
but that sort of punishment is exactly the sort of poetical jus-
tice which has, age after age, marked the revivals of our re-
ligion. What the realists call real life does not exhibit any-
thing so lively as that. That sort of story is something much
liveUer than a ghost story; it is not so much like any tales
of ghosts as like the old tales of the gods; and that also is very
much to the point.

It is not a survival. It is not impossible to imagine that
some very old thing might manage to survive. The Druids,
let us say, if the course of religious conflicts had been different,
might conceivably have lingered through some local traditions
for two thousand years to the present time. It is not easy to
imagine even this; but it is not impossible. But if it were
true, the Druids would look lingering; the Druids would look
two thousand years old; in short, the Druids would look like
Druids. The Catholic priests do not look in the least like
Druids. It is not a question of how many stones of Stone-
henge are still standing, and how many have fallen over, or
been knocked over. The stones of the Catholic Stonehenge

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were knocked over; they always are knocked over; and they
always are laboriously put up again. The point is that as
many of the Druidic stones as fell, still lie where they fell, and
will lie there forever. There has not been a Druidic revolu-
tion every two or three hundred years, with young Druids,
crowned with fresh mistletoe, dancing in the sun on Salisbury
Plain. Stonehenge has not been re-built in every style of
architecture from the rude round Norman to the last rococo
of the Renaissance. The sacred place of the Druids is safe
from what is called the vandalism of restoration.

This, then, is the vital distinction, upon which I have dwelt
before going further, because its comprehension concerns the
argiunent later on. It is not endurance, but the kind of re-
covery. Doubtless, there are, in every such transition, groups
of good, and even glorious. Catholics, who have held to their
religion rather as a thing of the past; and I have far too much
admiration for their religious loyalty to insist here on any
regrets for their reactionary politics. It is possible to look
back to the passing of the monk, merely as one looks back to
the passing of the Stuarts; it is possible to look back to the
passing of the Stuarts merely as one looks back to the passing
of the Druids. But Catholicism is not a thing that faded with
the final failure of the Jacobites; rather it is a thing that
returned with a rush after the relative failure of the Jacobins.
There may have been ecclesiastics surviving from the Dark
Ages who did not understand the new movement of the Middle
Ages; there certainly were good Catholics who did not see the
need for the great raid of the Jesuits or the reforms of St.
Teresa; and they were most probably much better people than
we are.

But the rejuvenation does recur; and it is the first fact
with which I have wished to start my argument. Its effect on
the question of the seat of authority and the limits of com-
munion I may proceed to consider at another time. But, for
the moment, I am content to say that we live in one of these
recurrent periods of Catholicism on the march; and to draw a
more simple moral from it. The real honor is due to those who
were with it when its cause seemed hopeless; and no credit,
beyond that of common intelligence, really belongs to anyone
who has joined it when it is so evidently the hope of the
world.

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MATTHEW ARNOLD.

Born December 2^, 1822,
POET AND ESSAYIST.

BY BROTHER LEO.

I HASTY glance at the writings of Matthew Arnold
is likely to produce as unpleasant an impression
of the critic as a bowing acquaintance with "^the
son of Dr. Arnold of Rugby" seems to have pro-
duced of the man himself. If his portraits do
him justice, we can well understand that his personal appear-
ance went far to belie the finer and more essential elements
of his personality. It was the verdict of that sensitive and
observant little lady, Charlotte Bronte, that ''his manner dis-
pleases from its seeming foppery. ... I was told, however,
that *Mr. Arnold improved upon acquaintance.' " *

Now, for aught we know, the novelist's dictum on the es-
sayist may be as unfair and misleading as the essayist's dictum
on the novelist; Miss Bronte's mind, Arnold wrote, was empty
of everything ''but hunger, rebellion, and rage." * But there
can be no doubt that, though first impressions of Matthew
Arnold's writings often evoke "regretful siuprise," fuller
knowledge wins admiration or at least respect. I am mindful
of an early reviewer of Literature and Dogma, who said in his
haste: "Mr. Arnold's book has no one good quality that even
his best friend could discover." • No twentieth century com-
mentator would say anything quite so sweepingly inaccurate.
It is probable that we of a later day perceive Arnold's limita-
tions and perversities even more clearly than did his protest-
ing contemporaries; but — otherwise we should scarcely be
concerned with him at all— ^ur perception of his abiding ex-
cellence as a poet and of his distinctive contribution to the
theory of literary criticism has clarified with the years. His
penchant for phrase-making — at once a blessing and a ban —

1 Clement Shorter, Charlotte Bronte and Her Circle, p. 458.

2 Matthew Arnold, Letters, toI. i., p. 34.
9 Dublin Review, April, 1873, p. 305.

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has exposed him to misunderstanding and ridicule; even yet
the hosts of the uncircumcised wax mirthful over "culture"
and "high seriousness" and "sweetness and light;" sometimes
even his admirers have been tempted to quote his famous
characterization of Shelley against himself and to describe the
"elegant Jeremiah" as a "beautiful and ineffectual angel, beat-
ing in the void his luminous wings in vain." But, in the main,
the centenary of his birth finds that to the world, as to indi-
viduals, Matthew Arnold has decidedly improved upon ac-
quaintance. Victorian reputations have declined on his right
hand and on his left, but the vogue of Arnold has widened
and increased.

Of the genuineness of Arnold's poetic endowment, and of
the enduring quality of his best verses, there can be now no
doubt. Several of his shorter rhymed poems, like "Requies-
cat" and his sonnet to Shakespeare, have won places in every
representative English anthology; his metrical narratives,
"Sohrab and Rustum," "The Forsaken Merman," and "Tris-
tram and Iseult," enjoy a generous measure of popularity, and
to the "remnant," at least, of his readers if not to the "num-
bers," his Obermann poems and "Dover Beach" and "Heine's
Grave" are moving ajid authentic transcriptions of a human
mood, in many ways characteristic of the middle years of the
last century. It is significant, however, that the poems which
Arnold himself most prized are the poems which the world has
most quickly forgotten — ^I mean his idyls on Greek themes,
executed in what he conceived to be an eminently Hellenic
spirit. 'The Strayed Reveller," it is true, we would not will-
ingly part with, but in general it holds true that his poetic
studies of classical subjects, though in form well-nigh perfect
and in detail of structure almost meticulously exact, have
somehow missed the infusion of the breath of life; they are
marbles merely, white and hard and cold. Arnold set great
store on his "Merope;" but, in "Merope," he attempted to tell
a story already handled by so great a diversity of artists as
Euripides, Maffai, Voltaire, and Alfieri.

The distinctive, indeed the individual, note of Arnold as a
poet is sounded most clearly in his sonnet, "The Austerity of
Poetry." For austere his muse undeniably is, alike in her
view of life and in her technical resources. Utterly alien to
Arnold are Browning's eupeptic enthusiasms, Swinburne's

VOL. CZVI. 21

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322 MATTHEW ARNOLD [Dec,

colorful fugues, Francis Thompson's superb abandon of man-
ner and of mood. The cry of anguish, decorous, but insistent.

That wild, unquench'd, deep-sunken, old-world pain,

echoes and reechoes through his verses, from the '^nameless
sadness'' of *The Buried Life" to "the lonely inn 'mid the
rocks" in "Rugby Chapel,"

Where the gaunt and taciturn host
Stands on the threshold, the wind
Shaking his thin white hairs —

But the austerity of Arnold is not merely the austerity of
pain; it is even more characteristically the austerity of resolute
and high endeavor, the austerity that, in his conception, would
seem to be the indispensable concomitant of "high and flaw-
less excellence." Inevitably, it limits his scope; and, inevit-
ably, as in "Calais Sands," it impedes the outpouring of the
conventional lover's fine frenzy; but it is not less a source of
power and even of inspiration. There is a contagious vigor
in the movement of "The Scholar Gypsy," and even those of
us who, unlike Arnold, know the sweetness and the potency of
a vital religious faith, cannot remain impervious to the elegiac
beauty of the picture he limns of his father in "Rugby Chapel :"

We were weary, and we
Fearful, and we in our march
Fain to drop down and to die.
Still thou turnedst, and still
Beckonedst the trembler, and still
Gavest the weary thy hand.
If, in the paths of the world.
Stones might have wounded thy feet.
Toil or dejection have tried
Thy spirit* of that we saw
Nothing — to us thou wast still
Cheerful, and helpful, and firm!

Those readers who maintain that Arnold the poet is an
appreciably more important figure than Arnold the critic and
dictator, are right in one sense at least, for his poetry embodies
the quintessence of his intellectual and emotional excellence.

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and in his verses he conveys the finest and highest, though by
no means the most complete, revelation of his personality.
As a poet, he invariably wears his robes pontifical; as an
essayist, he appears too often in negligee. In his poems, there
is no trace either of the seeming foppishness that repelled
Charlotte Bronte or of the "Olympian manners,'' which Max
Miiller observed in him at Oxford; but, in his essays, there is
abundant evidence of the superficial flippancy whereof certain
of his judicious friends complained, and of the good conceit of
himself that moved him to splenetic satire or to ironic self-
depreciation when anybody had the hardihood to disagree
with him. Of his verse it could never be said, as it has been
sagely said of his prose: 'The moments when Matthew Arnold
is most provincial are the very moments when he endeavors
consciously to be urbane." * Nor does Arnold the poet indulge
in the vagaries of style which, in Arnold the essayist, are so
irritatingly manifest — the vain repetitions of savored phrases,
the reiterations ad absurdum of favorite ideas, the smirking
condescensions to supposedly untutored readers, the abrupt
shifting of moods, the inconsequential digressions, the humor
which too often degenerates into farce and sheer burlesque.
His contribution to English poetry, though quantitatively slight,
is qualitatively distinctive; but we could more equally suffer
the loss of even his "Rugby Chapel" and his exquisite shorter
pieces than we could of his essays on *The Study of Poetry,"
and *The Function of Criticism at the Present Time," and
**The Literary Influence of Academies." With all its faults,
the prose of Arnold means more to us than does his poetry,
with all its "high and flawless excellence." Arnold the poet is
a rare spirit, but a more helpful and necessary man is Arnold
the dictator.

And this, as we have said, despite his considerable and
very palpable limitations. True, he possessed "that cognate
culture without which specific erudition produces a rather
lean result."* Matthew Arnold was a well educated man,
and a well read man; but, in the strict sense erf the word,
Arnold was no scholar. His lack of high scholarly status
involves no reproach; but, at times, Arnold chose to ignore the
limitation and, with characteristic dogmatism and presump-

4 Edward J. O'Brien, Preface to Arnold's Essays, Third Series, p. 17.
»W. C. Brownell, Critieism, p. 29.

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324 MATTHEW ARNOLD [Dec,

tion, to write upon topics for the handling of which he pos-
sessed neither adequate learning nor appropriate mental atti-
tude.

A case in point is illustrated in an anecdote related hy
Professor Goldwin Smith. He and Arnold were traveling to-
gether in a railway carriage; and Arnold, pointing to a pile
of books at his side, said, with a gay air: "These are Celtic
books which they send me. Because I have written on Celtic
literature, they fancy I must know something of the language."
"His ideas," adds Professor Smith, "had been formed by a few
weeks at a Welsh watering-place."* The story is enough to
freeze the blood in the veins of a present-day "research pro-
fessor" and to inspire Dr. Thomas O'Hagan to indite an ad-
dendum to his essay on "The Degradation of Scholarship I"
Yet, a special Providence seems to watch over the innocent;
for I have heard the eminent Celtic scholar, the late Dr. Kuno
Myer, vouch for the essential reliability of Arnold's essay.
"Despite his imperfect knowledge," said Myer, "Arnold was in
the main right in his estimate of Celtic poetry. He was in
error only in his contention that it represents a titanic rebel-
lion against the domination of fact, and in his finding in it a
pronounced strain of melancholy. Celtic poetry has no senti-
mentalism of any kind." And William Sharp ("Fiona Mac-
leod") held that "it was Matthew Arnold who first disclosed
to his countrymen not only the beauty and the charm of Celtic
literature, but the need of a more intimate understanding of,
a livelier sympathy with, Celtic life and thought."^ So it
would seem that, in this instance at least, Arnold's intuitions
were substantially correct, even though his scholarship was
egregiously defective.

Arnold's intuitions served him less admirably, however,
in his excursions into the field of Biblical criticism. It was
natural, even inevitable, that he should be drawn to a study
of religious literature, for the man possessed an impelling in-
terest in the things of the soul. In this, he was his father's
son, for the* religious element was most pronounced in the
career and character of Dr. Arnold; and he was his brother's
brother, for the religious mutations of Thomas Arnold — the
"dear old Tom" of Matthew's letters — ^first an Anglican, then a

6 Quoted by Lane Cooper, op. eit,

1 Papers Critical and Reminiscent, pp. 2, 3.

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Catholic, then a rationalist, and then a Catholic once more —
offer an entertaining contribution to the psychology of re-
ligious belief; and he was his niece's uncle, too, for religious
problems loomed large in the outlook of Mrs. Humphrey
Ward, the author of Robert Elsmere and Helbeck of Bannis-
dale, and the sympathetic translator of Amiel. Catholic de-
votional literature especially attracted Arnold; he never
wearied of thumbing The Imitation of Christ, as many a jot-
ting in his notebooks and many a passage in his letters attest;
and in his essays he has recognized the beauty and practicality
of the k Eempis view of life.* His interest in religion was
eminently creditable to him, however attenuated his concep-
tion of the subject; but his scholarship was not such as to
warrant his entering the lists as an authority. Yet he did
enter the lists, and repeatedly; and it never seems to have
occurred to him that he was a hopelessly ineffectual amateur.
The utter incompetency of his Literature and Dogma and of
its defensive supplement, God and the Bible, becomes ap-
parent when that diverting medley of pseudo-scholarship,
chop logic and refined vituperation is compared with a work
of real philosophic inquiry, like Mr. Paul Elmer More's The
Religion of Plato, or with such a masterpiece of controversial
scholarship as Ballerini's Gesii Crista e i suoi Moderni Critici;
and the extent to which his St. Paul and Protestantism fails
to grasp the spirit of the real St. Paul is shown by a compar-
ison with Abbot Vonier*s The Christian Mind.

Arnold was no Biblical scholar, and when he assumes the
r61e of one he is perforce ridiculous; but he was a true ap-
preciator of great books, and so when he discusses the purely
literary aspects of the Bible, he is often persuasive and sug-
gestive. And again — this is notably true of Literature and
Dogma — though his application of principles is generally
wrong-headed, the principles themselves are stimulating and
dependable as points of approach in the study of literature.
Such is his insistence on the necessity of a sense of proportion
in the reader, the ability "to read between the lines, to dis-
cern where he ought to rest with his whole weight, and where
he ought to pass lightly.''® Such is his distinction between

8'*The most exquisite document after those of the New Testament, of all the
docmnents the Christian spirit has ever inspired." First Essays, p. 345: '*Marcus
Amelius."

• Preface to Literature and Doama, p. zii.

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326 MATTHEW ARNOLD [Dec,

scientific language and literary language, the latter being *lan-
guage thrown out at an object of consciousness not fully
grasped, which inspired emotion.'* *• Such — and this is where
Arnold the critic merges with Arnold the educator — ^is his con-
tention that a mental training, mainly metaphysical, unfits a
man for evaluating literature from the literary point of view.

This is not the occasion to discuss Arnold's contribution
to the theory of pedagogy. Let it suffice to say that in the
educational field he was a competent authority, and that his
school reports contain some of his most brilliant writing and
some of his most pregnant thoughts. He discerned from afar
the wooden horse of vocationalism, and he warned school-
men — his, alas, was the voice of one crying in the wilderness 1 —
of the danger of making education subservient to bread-and-
butter ideals. He pleaded for religious training — ^inconsist-
enUy, if you will, in the light of his own neo-paganism — on the
grounds that such training conduces to culture and character
as no other discipline does, or can.^^ And he was the first
non-Catholic Englishman to preach and to practise urbanity
of educational perspective, and to recognize the merit of the
school systems fostered by the religious orders, notably the
Dominicans and the Brothers of the Christian Schools. Ar-
nold's place in the history of education is, in fine, distinguished
and assured.

Though not a practical educator of his father's eminence,
a teacher, in the larger meaning of that word, Arnold unques-
tionably was. To him the critic's ofiSce is largely a teaching
function, to be filled in the spirit of "sweet reasonableness"
and **flexibility of spirit." He exhorts the student of literature
to shun "habits of unintelligent routine and one-sided
growth,"" and to persuade himself that "excellence is not
common and abundant." *• He inculcates a wholesome habit
of discrimination, and illustrates it admirably in his review of

10 Literature and Dogma, p. 60. It la at least possible that this distinction sug-
gested tlie detailed deTelopment given the subject by Brother Azarias in his Phases
of Thought and Criticism, eh. t., "Literary and Scientific Habits of Thought."

11 '*The enemies of catechisms have, peiiiaps, never considered how a catechism
is for the child in an elementary schoal his only contact with metaphysics; it is
possible to have too much metaphysics, but some contact with them is to every active
mind suggestive and helpful. The Bible, again. Is for the child in an elementary
school almost his only contact with poetry and philosophy." Quoted by W. H.
Dawson, Mathew Arnold, p. 123.

^t Culture Ofuf Anarchg, di. v. 19 Second Bssags, p. 58: "Hilton."

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Stopford Brockets Primer of English Literature}*' "He had
no mind for fished-up authors, nor did he ever indulge in
sTV^gering rhapsodies over second-rate poets." ^" For all his
warm admiration of Wordsworth, his fine sense of literary
values led him to recognize the arid spaces in 'The Excursion"
and to distinguish, in a way in which the seer of Windermere
was incapable of doing, between pathos and bathos. Though
yielding to none in his veneration of Shakespeare, he could
point out the master dramatist's unevenness of style and un-
certainty of touch. Of a piece of loose construction in Afac-
heth, he can say: 'There is but ene name for such writing as
that, if Shakespeare had signed it a thousand times — ^it is
detestable. ... He is the richest, the most wonderful, the
most powerful, the most delightful of poets; he is not alto-
gether, nor even eminently, an artist." *•

The object of literary culture, the object, indeed, of all
education, Arnold conceived to be ''intellectual deliverance;"
and what he means by the phrase he elucidates in his aca-
demic address, "On the Modern Element in Literature:"

But first let us ask ourselves why the demand for an in-
tellectual deliverance arises in such an age as the present,
and in what the deliverance itself consists? The demand
arises, because our present age has around it a copious and
complex present, and behind it a copious and complex past;
it arises, because the present age exhibits to the individual
man who contemplates it the spectacle of a vast multitude
of facts awaiting and inviting his comprehension. The de-
liverance consists in man's comprehension of this present
and past.^^

He applied the same principle to political issues when,
apropos of the Irish situation, he admonished his fellow-Eng-
lishmen "to acquire a larger and sweeter temper, a larger and
more lucid mind." *■ It was the basis of his arraignment of the
higher class "Barbarians" and the middle class "Philistines;"
both stood in eminent need of intellectual deliverance, and
both should, therefore, read freely of the best that has been
written; both conspicuously lacked "the discipline of respect

i^Mix€d Essays, **A Guide to English Literature.'*

15 Augustine Birrell, Res Jndtcatas, p. 191. i« Mixed Essays, p. 145.

17 Third Essays, pp. 38, 39. is Preface to Irish Essays, p. vi.

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328 MATTHEW ARNOLD [Dec.,

for a high and flawless excellence."** Such discipline the
right reading of great literature supplies, for the potency of
literature "resides chiefly in the refining and elevation wrought
in us by the high and rare excellence of a great style.*' *•
"What is really precious and inspiring in all that we get from
literature," he elsewhere asks, "except this sense of an imme-
diate contact with genius itself, and the stimulus toward what
is true and excellent which we derive from it?" "

For this very thing, Arnold has been censured by a diver-
sity of objectors assailing him from varied points of view.
Does he not overlook the intellectual training and the char-
acter formation secured through the formal, intensive study
of masterpieces in conformity with rigid scholarly ideals? Is
he not, for all his unction and impressiveness, unduly given
to orotund generalities? Is not his viewpoint suspiciously
aloof from the needs and the duties of practical, workaday
life? Does he not carry his theory of the refining and elevat-
ing properties of literary study to unwarranted length? And
does he not make of his cherished culture a substitute for re-*
ligion itself?

There may well be grounds for these and similar protests,
but all the objections in the world cannot impair the validity
of Arnold's fundamental plea for the cultural mission of liter-
ature. Himself not a scholar in the strict sense of the word,
Arnold could hardly be expected to wax enthusiastic over the
discipline of research; besides, he knew enough concerning
university methods and ideals, both at home and abroad, to
temper his appreciation of learning for learning's sake. His
facility for coining or adapting apt and quotable phrases
necessarily exposed him to the charge of pedantry, but to
know what pedantry is, is to shun its contamination. *The
pedant," wrote Arnold, "is he who is governed by phrases
and does not get to the reality of things." *^ Nor was he in-
different to the importance of keeping both feet on the ground;
his comments on Lucretius *« testify to his conviction that the
literary interpreter, creative or critical, must sympathize with
the life he depicts. His conception of cultiu'e was rich and
copious and his conception of religion was cold and thin; yet

19 Second Essays, p. 61: "Milton." 20 Ibid., pp. 63, 64.

21 First Essays, p. 265 : "Joubert"

22 Irish Essays, p. 275 : 'The Incompatlbles.**

n Third Essays, pp. 70, et seq,: "On the Modem Element In Uterature.'*

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1922.] MATTHEW ARNOLD 329

he could, approving, quote Strauss to this effect : "None but a
book-student could ever imagine that a creation of the brain,
wtoven of poetry and philosophy, can take the place of real
religion." "

Indeed, those carpers at Arnold who envisage him as a
spirit aloof from humanity and the times in which he lived,
as a man with circulating ice water in his veins, completely
miss the warm and vibrant humanism revealed continuously
in his letters to his kindred and friends, the letters which serve
better than any formal biography to set the man before us as
he really was. No "Barbarian'' could surpass him in his devo-
tion to his deceased father, in his tender and affectionate
attitude toward his aged mother; no member of the despised
"Philistine'* tribe could outdo his delightful ingenuous repro-
ductions of the baby talk of his children. To read his letters
with insight and sympathy is to learn to love not less than to
admire Matthew Arnold.

Nor did he stand apart from the affairs of his time. His
papers on political subjects constitute a considerable portion
of his works; he was deeply concerned with problems of gov-
ernment, and was on intimate terms with Disraeli and other
political leaders. Even when lecturing in America, he could
not get English politics out of his mind, and was annoyed by
the conunents of the American newspapers on Gladstone and
Pamell. He states a fundamental phase of his philosophy of
life in the preface to his Mixed Essays:

Literature is a part of civilization; it is not the whole.
Civilization is the humanization of man in society. Man is
civilized when the whole body of society comes to live with
a life worthy to be called human, and corresponding to
man's true aspirations and powers.

Literature is, then, according to Arnold, a civilizing, a
humanizing agency; and in all his discussions of literary prob-
lems, from the translating of Homer to the writings of the de
Gu&rins, he is cognizant of the vital quality in books. Where-
fore, he defines poetry as "a criticism of life," and criticism
itself as an endeavor to learn and propagate the best that is
known and thought and said. Not only does he oppose the
dry-as-dust estimate of literature; he likewise points out the

24 Matthew Arnold's Notebooks, p. 95.

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330 MATTHEW ARNOLD [Dec,

limitations of the personal estimate and the historical estimate
as opposed to the vital estimate." The ^'disinterestedness/' "
which he sets down as an essential attribute of true criticism,
is another word for catholicity of outlook, which enables the
reader to recognize the best wherever and whenever it appears,
and, by implication, to repudiate the unworthy and the mere-
tricious.

One detail of Arnold's critical technique deserves special
notice, particularly in these days of impressionistic criticism,
when it is accepted as an axiom of the craft that the business
of the critic is to make an exhibition of himself, even though
the process may result in the obfuscation of the author he
discusses. Arnold, to be sure, reveals himself in his essays;
that is something that every writer must perforce do, however
involuntarily. But he does not fall into the facile trick of
self-exploitation. He usually prefers to let the author he is
discussing speak for himself; he quotes generously and wisely
— even, if need be, from Matthew Arnold." Much of the
charm and helpfulness of his essays on Marcus Aurelius, Gray,
Joubert, and Heine may be attributed to this salutary self-
effacement and artistic reserve. And the result is that when
we read Arnold we not only come into touch with a modern
mind of cultivated powers and unusual flexibility and grace of
expression — a mind that at least approximates to that "^ency-
clopedic comprehension," so beloved of Balzac — ^but we also
enter into direct communication with some of the choicest
thoughts of some of the richest personalities in the goodly
kingdom of letters.

ARNOLD THE HUMANIST.

BY F. MOYNIHAN.

IN 1840, when Matthew Arnold entered Oxford, there were
*- voices in the air, the voices of the Tractarian movement,
but he remained unaffected by them. He succumbed, on the
contrary, to the scientific agnosticism of the ^higher criticism"
of his time, and lost his faith in orthodox Christianity. He re-

M Second Essaifs, *11ie Study of Poetry*" m First Essays, p. 20.

27 For instance. In **On the Study of Poetry," Second Essays, and "Potto Vnam
eat NeceMsariuatp" Mixed Bemye,

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1922.] MATTHEW ARNOLD 331

tained, however, its ethics as his religion, which, in the defect
of dogma, resolved itself into a system of "morality touched
with emotion.'* Having matriculated from Oxford as Fellow
of Oriel, he chose for his life-work the inspectorship of schools.
The duties of this office he continued to discharge faithfully
for thirty years. During that time, his avocation was poetry,
of which he developed a genre modeled upon Greek forms,
and imbued with the nature-passion of Wordsworth. Twice
appointed Professor of Poetry at Oxford, he became the
recognized authority on the principles of criticism in literature,
and the apostle of culture to his generation. His career was
suddenly ended by his death, through heart failure, in Liver-
pool, March, 1888.

In "A Writer's Recollections," Mrs. Humphrey Ward
states that her uncle was partly of Irish ancestry. This fact
serves to account for the Celtic traits of his character, and for
the blend of melancholy, romanticism, spirituality in his
poetry. As a counterpoise to his emotionalism, he disciplined
himself in the self-contained objectivity of the Greek and
Roman classics. *1 know not how it is," he writes, "but their
commerce with the ancients appears to me to produce in those
who constantly practise it, a steadying and composing effect
upon their judgment, not of literary works only, but of men
and events in general. They are like persons who have had
a very weighty and impressive experience. They are more
truly than others under the empire of facts, and more inde-
pendent of the language current among those with whom they
live." To see things as they really are, without bias or parti
pris, thus became the norm of his ideal in life and letters. It
is this bland dispassionateness that gives a sanative value to
his work. It finds issue in the balance, poise, and centrality
of his criticism, and in the "imaginative reason" of his poetry.
In the dearth of faith, however, its limitations are the re-
stricted vision, which results from an attempt to interpret life
solely in terms of rationalism.

In the interval that has elapsed since Arnold's death, his
poetry, not his prose, has come to be regarded as the true
index of his genius. In form and content, it reflects his pur-
pose to evade modern complexity in the clarity of the ancient
world. Like Sophocles, he holds the balance delicately ad-
justed between reason and passion, and presents the enigma

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332 MATTHEW ARNOLD [Dec,

of human destiny in a medium breathing sympathy, melan-
choly, beauty. Indeed, the memorable words of CBdipus' ad-
dress to Theseus, if taken in their modern acceptance, com-
prise all the notes of Arnold's lyre :

Fair Aigeus' son, only to gods in heaven

Comes no old age, nor death of anything;

All else is turmoiled by our master. Time.

The earth's strength fades, and manhood's glory fades.

Faith dies and unfaith blossoms like a flower.

And who shall find in the open streets of men.

Or secret places of his own heart's love,

One wind blow true forever?*

His artistry is essentially classic: it has 'Uhe pure lines of an
Ionian horizon, the liquid clearness of an Ionian sky.** This
distinctness of outline constitutes the excellence of a style that
depends for its effect upon its faithful imaging of the thought.
Its clearness of definition enhances the relief of the natural
landscapes that are limned in his pages. It gives, too, by con-
trast a poignancy to the passion that throbs beneath the mar-
moreal calm of the verse. For Arnold is not, like Words-
worth, the priest of beauty and bloom of the world. Rather
is he haunted by the frustration of human life as it unfolds
itself against the background of Midland Sea, or Alpine height,
or dewy English wold. It is the contrast between nature's
loveliness and man's infelicity that deepens his sense of the
tears in mortal things. Hence, the undertones of his Muse,
who invests his wistfulness in stately forms of beauty, but
rarely attains the rapture of the lyric cry.

While he worked in the spirit of the Greek writers, the
motif of the poems recalls the romanticism of Sinancour
(**Obermann") and Amiel, who sought an escape from the
confusion of modern life **with its sick hurry, its divided
aims" in the serenity and peace of Nature. For Arnold, too.
Nature became a refuge from the burden of this unintelligible
world, from the hopelessness of a life from which the light of
Christianity had gone out. From the untroubled calm, the
impersonality of natural things, he hoped to wrest the secret
of the endurance that would dull his too quick sense of dere-
liction. And because the Greeks had evolved a Stoic-Epi-

1 (Edtpua ColotuuM (607-614).

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1922.] MATTHEW ARNOLD 333

curean creed in obedience to cosmic law, which accorded with
the scientific trend of the time, he sought in their cult of
blitheness and fortitude the sanctions of his religion of con-
duct.

Yet this attempt to revive Greek naturalism in a Chris-
tian age was to prove a failure as the comfortless tone of his
poems attests. The ministry of Nature is no sure anodyne
for mortal ill. For the isolation in which human lives are
islanded, she has naught to offer but an answering solitariness :

The solemn peaks but to the stars are known,
But to the stars, and the cold lunar beams

Alone the sun rises, and alone

Spring the great streams.

The fragrant lawns, the cool trees, the tranquil Thames, the
moonlight and the dew could not assuage his Greek nightin-
gale, who still sang her *^eternal passion, eternal pain" in the
pleasances of Victorian England. Nor are the amenities of
human affection proof against the hazards of a pitiless uni-
verse. The cri du cceur of '^Dover Beach" is plangent with
his despair of the power of love to stem the miseries of exist-
ence:

Ah, love, let us be true

To one another, for the world that seems

To lie before us like a land of dreams.

So various, so beautiful, so new.

Hath really neither joy, nor love, nor light.

Nor certitude, nor peace, nor help for pain;

And we are here as on a darkling plain

Swept with confused alarms of struggle and flight.

Where ignorant armies clash by night.

The special note of Greek melancholy, which envisaged the
uncertainty and futility of life bounded by the merely human
view, is sounded in all his longer poems — ^in "Mycerinus," in
the lyric musings of "Empedocles on Etna," in the epic frag-
ments of "Sohrab and Rustum," and in the Sophoclean drama
of "Merope."

The poems are also important as a rendering of the men-
tal temper of the middle of the last century. "No poet has
expressed more powerfully and poetically its spiritual weak-
nesses," writes Richard Holt Hutton, "its craving for a pas-

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334 MATTHEW ARNOLD [Dec,

sion that it cannot feel, its admiration for a self-mastery that
it cannot achieve, its desire for a creed that it fails to accept,
its sympathy with a faith that it will not share, its aspirations
for a peace that it does not know." All these conflicting moods
of thought and feeling are vocal in the stanzas of "'Obermann
Once More.'' Arnold's principle of philosophic doubt finds its
logical conclusion in James Thomson's ""City of Dreadful
Night" Indeed, his poetic agnosticism is only a breathing
through silver compared with the blowing through bronze of
Thomson's iron music. While Arnold does not end in the
blankness of this negation, neither does he attain the affirma-
tion of Meredith's evolutionistic acceptance of earth. Still
less does he compass the sentiment of Browning's progressiv-
ism as expressed in the lines:

What are our failures here but a triumph's evidence
For the fullness of the days?

Rather, like Tennyson, he melodizes doubt, though, unlike him,
he cannot trust the larger hope. He remains fixed in an im-
passe between the claims of a finite classicism and a troubling
romanticism. His instincts counsel abandonment, but he has
not the assurance of faith that warrants the practice of the
anchorites of the Grande Chartreuse. His authentic utter-
ance sounds indubitably in the elegiac verses on *Thyrsis" —
Arthur Hugh Clough — ^who, through stress of spirit, renounced
an academic career to follow the promptings of a visionary
idealism. Though his intellect does not approve Clough's im-
conventionality, yet his heart is strangely in sympathy with
him. It is, no doubt, this community of sentiment that in-
spired the unforgettable picture he draws of the scholar-gypsy
rapt in the elusion of English woodlands :

Still nursing the unconquerable hope,
Still clutching the inviolable shade,

With a free onward impulse brushing through
By night, the silver'd branches of the glade —

Far on the forest skirts, where none pursue
On some mild pastoral slope
Emerge, and resting on the moonlit pales.

Freshen thy flowers as on former years

With dew, or listen with enchanted ears,
From the dark dingles to the nightingales!

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1922.] MATTHEW ARNOLD 335

As a landscapist, Matthew Arnold depicts, in their natural
coloring of vivid greens and blues, browns and grays, scenes
that are redolent of the riural charm of England. In theme
and treatment, his sketches recall the canvases of Constable.
Indeed, the reaches of the river, the cornfield, the haywain,
the mill-weir, the valley farm of the painter are but render-
ings in pigment of the word-pictures of the poet, while the
distinctive atmosphere of dews, breezes, bloom, and freshness
is common to both. Arnold is especially the poet of the Ox-
ford country, of which he has penned many exquisite tran-
scripts : the stripling Thames, Bagley wood, the Cumnor hills,
the Berkshire moors; the shepherd tending his flocks on the
downs; the reaper at work in the lush meadows; the black-
winged swallows that haunt the glittering Thames; the blue-
bells trembling by the forest ways; the roses, stocks, and car-
nations of the garden-closes. The abiding impression of his
paysage Is one of luxuriance, of mellow loveliness that saddens
with its hint of caducity:

So some tempestuous morn in early June,
When the year's primal burst of bloom is o'er,

Before the roses and the longest day —
When garden-walks, and all the grassy floor.

With blossoms, red and white, of fallen May,
And chestnut flowers are strewn —
So have I heard the cuckoo's parting cry,

From the wet field, through the vexed garden-trees,

Come with the volleying rain and tossing breeze:
The bloom is gone, and with the bloom go I!

In the sphere of criticism, Matthew Arnold's influence was
palmary, as is evidenced by the fact that his illuminating
criteria have become the hackneyed commonplaces of the art
today. Literature was prized by him not merely for its own
sake, but as a criticism of life. He was, like Joubert, an
esprit fin, whose evaluation of life and letters was at once
aesthetic and moral. The application of ideas to life, the
stressing of Hellenism, as well as of Hebraism, constituted his
evangel to England. He sought to supplement the practical
energies of the English people with the graces of culture, and
the luminous play of the free intelligence. The advocacy of
culture as a corrective for the grossness of utilitarianism, the

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336 MATTHEW ARNOLD [Dec.,

insistence on disinterestedness as an antidote to party spirit,
the plea for poetry as a succedaneum for religion, were the
staple of his mission. He strove to temper Anglo-Saxon ex-
travagance and commonness with Gallic justesse and distinc-
tion. He wished to make English literature cosmopolitan, to
free it from its provincial spirit, and to federalize it with con-
tinental forms. In these ideals, his masters were Goethe and
Sainte-Beuve, whose flexibility of mind and breadth of vision
he emulated. They were the children of light, who were to
combat the Philistinism of his countrymen.

As a critic of letters, he used the touchstones of the
classics. They bred in him the delicacy of perception which,
unerringly, noted the faults of excess or defect in the authors
of English prose and poetry. In his splendid ''Study of
Poetry," he is quick to sense the departure of the English
poets from attic standards of excellence. Elsewhere, he no-
tices the "over-curiousness'* of Shakespeare's style, the strain
of deliquium in Keats' poetry, Shelley's lack of moral sanity,
the willfulness of Ruskin, the "confident shallowness" of Ma-
caulay. Though he is no longer credited with literary infal-
libility, his critiques are, for the most part, vital today as when
they were written. The shortcomings of his method are that
it is not sufiiciently comprehensive: he is too Wordsworthian
in spirit to be a catholic critic, and he does not plumb the
deeps of personality. While he has said memorable things
of Milton, Wordsworth, Gray, Byron, Keats, and Emerson,
he is happiest, perhaps, in the delightful papers on translating
Homer, where technique is the prime consideration.

Arnold's incursion into Biblical criticism was calamitous
because of his manifest incompetence for the task. Among
his religious opinions, it is interesting to note, in passing, his
imperfect sympathy with Nonconformity, and his feeling for
the poetry of Catholic worship. The sweetness and light of
Catholicism shine forth abundantly in his account of the
beauty of holiness, as illustrated by St. Francis, Lacordaire,
and Eugenie de Gu6rin. His social writings supplement the
impression of his character that we derive from his poetry.
They reveal him the arbiter of the elegances in whom "some-
what of the worldling mingled still with bard and sage." The
qualities of humor, playfulness, urbanity, which they display,
tend to lighten the gravity of the poet of skepticism. The

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1922.] THE FIRST TOYS 337

blending of these elements is necessary to form a complete
portrait of the man. Yet the dominant note of his personality
is his high seriousness, his ethical idealism.

Set up a mark of everlasting light
Above the howling senses' ebb and flow,

which stands out luminously against the vicious insurgency of
the present day, even though his Anglican creed has sunk to
the proportions of a mere religio grammaticL

THE FIRST TOYS.

BY ARMEL o'CONNOR.

I MAKE a cave, a child's design;
Then dream the dwelling is not mine
Except to furnish and prepare
For One to be a baby there.

Angels I make, with folded vdngs.
Shepherds and treasure-laden Kings,
An ox, an ass, a manger small —
Baby's first toys, I make them all.

I wait now, watching, wonder-dumb . . .
It seems to me my travelers come
Right past an inn that knows them not.
Seeking my cave and manger-cot.

* n^ * ^^

Jesus, these things are in my heart.
Kept from the world, for You apart.
Breathe on the fashionings I give
With all my love — and they shall live.

TC»L. GKVI. 22

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ST. BERNARD AND ST. FRANCIS: A CONTRAST.

BY JOHN KEATING CARTWRIGHT, D.D.

iIHE lives of the saints will teach us how the
Church has known the uses of diversity and, like
a Mighty Mother, has fostered the various endow-
ments of her children, disowning no good qual-
ity, thwarting no precious thrust of character in
them. True, many of us have gotten our first concept of
hagiography from works of an admirable worthlessness.
Large tracts of what is called Catholic literature consist of
wearisome treatises where scant knowledge of facts is made
up for by abundant stores of legend, where ''the marvelous
replaces the supernatural," where all is fitted into the same
crude categories and related with stale and shallow piety of
phrase. Some saints thus must suffer a curtailment of their
glory and seem to us mere patterns. Still there exist a small
number of excellent works which make the Christian heroes
really known to us; and in the consideration of such biog-
raphies nothing is more engaging than to perceive how indi-
vidual each saint is, how different from others, of what pecu-
liar and personal haloes each one is possessed. The saints
whom we thus know, though superhuman in much, are human
at least in their divergences. So, when we become acquainted
with the yet living beings, Catherine of Siena, Philip Neri,
Teresa of Avila, or Lisieux, there is interest, satisfaction, lik-
ing, and, as a result, edification of no forced or sterile kind.
Now, it is our fortune that we can know thus intimately
two great mediaeval saints, Bernard and Francis of Assisi.
The first has left behind a vast correspondence of some five
hundred letters. The latter, though he wrote only a hymn, a
testament, a benediction, still lives in the genial and gracious
memoirs of a few friends. Both of them, within the last
quarter of a century, have had the destiny to be written about
in splendid modern biographies, so that we can know them
closely and well.

That their lives are a contrast might seem too obvious to
point out Their times were not far distant. Yet their place.

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1922.] ST. BERNARD AND ST. FRANCIS 339

their fortunes, their purposes, their achievements were greatly
and clearly unlike. Founders of great religious Orders, they
worked on different principles. The one is the last builder on
the ancient Benedictine foundation, the last to establish a
cloister-refuge. The other is the revolutionary of monasti-
cism, the first friar who sought, not solitude, but life and
evangelization, so that we might almost call him the ^^friar-
preacher;" and by these aims, with all his unworldliness, the
lover of and sympathizer with the world. Different in their
aims, they were different in accomplishment. Bernard was
the successful organizer, abbot over a conmiunity of seven
hundred, the rector of a social establishment, the ruler of no
mean city. Francis *^could a people raise, but could not rule,"
found the control of his Order slip from him, his Constitutions
overridden, his work undone. Bernard, for all his principle
of '^Weltflucht/* was in the world and its affairs, pacifier,
arbiter, enthusiast, until his last days. Francis ended his wan-
derings and preachings and minstrelsies in disappointment,
to spend his last hours on the islands of **reedy Thrasymene,"
or with the hawks and doves on Mt La Verna.

All these things are obvious contrasts on the very surface
of their lives. Yet there are differences more subtle in their
intrinsic qualities, which are at the bottom of their outward
variety.

One of the most striking things in the life of St. Francis is
his love of nature, a faculty he had for seeing the beauty and
divining the purposes of all created things. "When he be-
thought him of the first beginning of all things, he was filled
with a yet more overflowing charity, and would call the dumb
animals, howsoever small, by the name of brother and sister,
forasmuch as he recognized in them the same origin as him-
self." This characteristic was developed to the point of sin-
gularity. It was not only the animate creation which thus ap-
pealed to him, but the inanimate. To the endless incidents
concerning his love for lambs and birds, to his acts of kindness
to doves and fishes, to his diplomatic treatment of Brother
Wolf at Gubbio, and his influence over the cicada at Porziun-
cola, we can add his curious and touching love for the rocks
and woods and waters, for Frate Sole and Sora Luna, and

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340 ST. BERNARD AND ST. FRANCIS [Dec.,

his strange unwillingness that fire should be extinguished.
There is the story of the cautery, how, when they were about
to sear his eyes, "the servant of God began to address the fire
as a friend, saying : 'My brother fire, the Most High hath created
thee beyond all other creatures mighty in thine enviable glory,
fair, and useful. ... I beseech the great Lord, Who created
thee, that He temper thy heat unto me, so that I may be able
to bear thy gentle burning.* "

These things are always treated at length in works about
St. Francis from the oldest to the newest, and beautifully by
Jorgensen in his chapter on the Canticle of the Sun. This
author, allowing that there was an element of symbolism in
these loves of St. Francis, very correctly goes on to say that
much was due to "a pure and direct love of nature" that was
sincere and spontaneous, that found ''in each creature imme-
diately a living word of God. . • . The aspect of a flower in
morning freshness, or of little beaks in a bird's nest opened
with ingenuous confidence, all this revealed to him the purity
and the simple beauty of God, as well as the infinite tenderness
of the Divine Heart, whence it sprang."

All this seems very lovely to you and me. But it is painful
to contemplate how St. Bernard would have disapproved of it
and the dreadful, hurtful things he would have written to St.
Francis, or told him to his face. Fortunately, when time was
being thus wasted in Umbria, Bernard had been in heaven for
fifty years or so, and understood things better. On earth, he
could never have understood. We all remember the story
about the Lake of Lausanne. In the evening, after a day's
journey along its shore, the monks gathered in the hall of a
friendly monastery for rest and conversation, and began to
speak of the exquisite scenes through which they had passed.
Bernard, when questioned, answered, in surprise, that he had
seen no lake, having been busy with his thoughts of God. If
you do not know the story from the Exordium Magnum or
Vacandard, surely you have it from Gibbon, and have learned
from it, as he bade you, properly "to admire or to despise the
saint." We do not need to mind the sneer, but we must agree
as to the fact that Bernard cared nothing for nature as such.
His thoughts were then, as always, too much concerned with
the Creator to bother much about creation.

It is true that sometimes Bernard sought the solitude of

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1922.] ST. BERNARD AND ST. FRANCIS 341

nature. There is a passage or two quoted by admirers, more
sentimental than critical, to the eflfect that the "woods and
stones will teach thee what thou canst not learn from masters.'"
From this, they deduce that he loved "woods and stones" a
great deal, and they say pretty things about his inheriting this
trait from his mother, and quote Wordsworth. But a discern-
ing reading of his life and letters can leave no doubt that
(apart from the souls of men) mere creatures were of no
interest to him. What he said about learning from the
beeches and oaks was no more than a conventionality or Scrip-
ture-reminiscence. When he did seek this society of the trees,
it was assuredly not to listen to them as "living words of God;"
but simply because they were quieter than men and cities, and
gave him opportunity for the entertainment of his own en-
grossing thoughts.

In this, then, is marked out one difference between the two
in their approach to God. Both these mystics lived in hourly
consciousness of the Divine Presence, and yearned constantly
after greater nearness to God. The object of their adoration
was the same; their devotion was equal, as far as we can
judge; the difference was in the starting-point or stimulus of
their thoughts of Him. Francis, by nature made to realize the
goodness of creation and to be glad of it, looked ever through
the facts to their cause, and thanked and praised the Maker
of so much loveliness. Bernard, finding much that was evil
in the only creatures about which he cared at all, turned aside
from the world of men and sought refuge in the contempla-
tion of the Eternal Sinlessness. Francis, not a Christian,
would have been a high tjrpe of pagan like Vergil. Bernard,
not a Christian, would have been a moralist philosopher like
Marcus Aurelius. Christians both, the one clung to his natural
concept of God the Creator, heightening and brightening it by
the Gospel pictures and devotion to the Crucified; the other
took revelation as his starting-point, dismissed creation with a
wave of the hand, and concentrated all his thought on what
had been revealed. "Praised be our Creator, my sister pheas-
ant!" And to the birds at Bevagna, "my little sisters, much
are ye beholden to God your Creator ... for that He hath
given you a double and a triple vesture." So said the one,
thinking of his own reasons for gratitude for the joy of life.
But for Bernard the only reason for loving God is God Him-

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342 ST. BERNARD AND ST. FRANCIS [Dec.,

self: "Causa diligendi Deum Deus est'' God is to be loved,
not for what He has given us, but for what He is.

Thus, then, to put it in a simple formula, we see the
immense difference between the two sanctities. Francis saw
God's image in His handiwork, loved Him through the image,
and waited to behold the object, singing and rejoicing the
while. Bernard, no more passionate, was more direct, rested
upon a theological concept, and disregarded all images and
vestiges in impatience to think about the very object of his
love. They were both far from the heavenly Jerusalem, their
home. Francis recognized the exile, but found the place a
goodly one enough to wait in and so he could sing over the
waters of Babylon. Bernard hung up his harp, or if he took
it down, found heart for none but plaintive music.

I have said above that Bernard was interested in no crea-
tures except souls. In these, he was assuredly deeply inter-
ested, no less so than was Francis. They were both ascetics,
unworldly, tending towards solitude as an ideal to be sought,
but they were not actually solitaries. However much they
may have admired and desired a Thebaid, there was nothing
of the desert solitary in their lives as they actually lived them.
Francis, indeed, often sought the caves of Subasio, as Bernard
sought Clairvaux, yet their isolations were only temporary.
There was in both a tremendous sense of responsibility to so-
ciety, or to God for society, that kept them from being morose
in their avoidance of the world. Their power to gather voca-
tions was phenomenal. Between 1115, when Bernard became
abbot, and the time of his death, Clairvaux had grown to
enormous proportions, having about seven hundred under its
direct jurisdiction, and being the parent of one hundred and
sixty monasteries, small and great. Similarly, Francis beheld
five thousand brethren assemble at the Porziuncola for the
Chapter of Mats. Most of these developments were due to the
personal influence of the two founders. If both sought after
souls with extraordinary zeal, both were sought after by souls.
Both left a deep mark on their age, yet with how diverse
operations of the same Spirit. For the difference we have
noted above seems to have its analogy in their love for souls.

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1922.] ST. BERNARD AND ST. FRANCIS 343

While Francis loved each soul as a person, Bernard loved it
as a soul.

The life and legends of the Assisian owe no small part of
their charm to that galaxy of originals who were his friends
and associates. Leo, Bernard of Quintavalle, Giles, Juniper,
Elias are individualities. It needs no straining of texts to see
them separately. St. Francis, himself full of a rich person-
ality, drew round him natures that sparkled with varied rays
and that reflected subtle tints from his solar genius.

When we read the letters of St. Bernard, we are likewise
brought into contact with figures manifold. King, prince,
baron, peasant; pope, cardinal, abbot, monk, priest; templars
and missionaries, wealthy ladies, and recalcitrant novices, all
these pass before our thought. The relations Bernard has
with them are fruitful in results, and the reading of this
amazing correspondence gives a basis of vast information
concerning events of the twelfth century. But not of person-
alities. What Giotto, reading the Bernardine epistles, has
been moved to seize his brush? What Cistercian ever
dreamed of gathering ^^little flowers" of portraiture from his
founder's sober and purposeful treatises? The recipients of
the letters were fortunate to live through them in history; but
they live as names, as functionaries. He consults them on
tasks, advises them on duties, reprimands for lapses, petitions
charities, thanks for favors, lectures on policies, discourses on
the love of God. Occasionally, there are even expressions of
affection, as in the well-known letter to Robert, or in those
to Haimeric, the chancellor. But what a regulated affection!
How according to rule and explanation! "Mihi ob suam
religiositatem admodum familiaris amicus/' He will have a
good reason to justify even his friendship. His attachment is
granted as a reward for goodness instead of being given as a
faith. Nor is it a feeling that will burst into uncontrolled ex-
pression. "What good," he says to the Canon Ogier, "to put
into vain and transitory little words true and eternal friend-
ships?" Or when he does speak, how his phrases are but-
tressed with Scripture precedent.

Francis called Leo his "little lamb of God," and Bernard
called Robert the "little sheep" that had strayed away. But,
if he used the same word, it was not with the same mind, and
we may be sure that he did not see in Robert, as Francis saw

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344 ST. BERNARD AND ST. FRANCIS [Dec.

in Leo, a creature soft and mild and woolly; but, simply, he
applied a phrase canonized by Scripture, and, therefore,
proper as a symbol and irrefutable as an argument. Francis,
who was careful in his dealings with women, still had a great
affection for some of them, notably St. Clare and the Lady
Jacoba de Settesoli, and with the latter was candid and un-
conventional, calling her '^brother Jacoba." Bernard, on his
part, expressed great affection for the Lady Ermengard, but
in language stately and dignified. It is impossible to imagine
him stooping to the indecorum of a jest with her.

The truth is that he pushed aside all developments of per-
sonality as mere irrelevances. He saw only the naked soul.
The rest was a mere worthless shell. Was the soul in grace?
Then he felt himself to be bound to it, to possess it, to love it
with a powerful love that was a part of his love of God. Was
it in sin? Then he desired for it, yearned for it for God,
strove to overpower it with his knowledge of truth and con-
sciousness of right. Francis, on the other hand, looking on his
companions, saw that this one sang, this one laughed much,
that other was given to merry and surprising turns, that each,
for his own special gifts, was good and likable; and for these
things he loved souls. Was the soul he loved in sin? Then
must he strive lest so dear a thing should perish. Was it in
grace? Then was he fain to be glad at the companionship
it would give him at his ragged Round Table, and to anticipate
happy courteous society in the communion of scdnts in Heaven.
So, in their very apostleship, these two followed their own
ways, the one loving souls as the creatures, the other as the
temples of God. To Francis they were good, as all things
He has made are good. To Bernard they were beautiful, only
because the Everlasting Beauty chose to make them His dwell-
ing place.

HI.

It would not be refining too much to say that in the action
of these two men on their contemporaries, we see the re-
spective power of personality and character. These words
are close to each other in meaning, but not identical. Per-
sonality, in English language and literature, is applied not
only in the strict philosophic meaning of **persona" but also,
and more frequently, in the sense of individual qualities —

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1922.] ST. BERNARD AND ST. FRANCIS 345

what the Scholastics call "notas individuantes** It is the sum
of those properties that are spontaneous; hereditary rather
than acquired; growing and intensifying under favorable cir-
cumstances, but not created by circumstances; bom in and
of the peculiar individual. It is a gift, not a virtue. It is
emotional. It does not depend upon our will. It is like our
features, which are indeed a part of it. It can be cultivated,
but not transplanted. It is the part of us which is manifest,
the part which interests others in us. It is the basis of the
value that we have to others for amusement and admiration.
If we lack it, we find others cold; if we have it, they are genial
and they seek our light.

On the other hand, character is the deliberate and pur-
posed product of the will. It is not inborn or hereditary. It
can be planted where it was not, and cultivated to a remark-
able degree. As it may come suddenly with resolve, it may
depart quickly with yielding. It is not complex, but simple.
It is not rich in variety, but severe in strength. Where per-
sonality is luxuriant, it is ordered; where its rival is like a
tropical forest, it resembles an Italian garden. It is a virtue
rather than a gift, and consists in the deliberate direction of
energies. Where it acts upon others, it does not attract by the
curiosity of loveliness; it compels by the force of right.

Assuredly, Francis did not lack character, nor Bernard
personality. There was probably never a saint without the
latter, certainly never one without the former. But when they
drew, guided, and ruled, the quality that gave Francis his
success was personality, attractiveness; what dominated in
Bernard was character, will.

The first Franciscan, Bernard of Quintavalle, became the
companion of the PovereUo, not at any bidding or invitation,
but upon the observation of his leader's holy life. After
Francis had gone about Assisi for two years in his new way
of life, this Bernard, one of the city's rich men, '*began to con-
sider wisely concerning St. Francis and to say within him-
self: *0f a surety this friar hath great grace from God;'" so
he invited Francis to sup and spend the night with him, and
he arranged the guest-bed in his own chamber, and kept a light
burning so as to observe him well. Now, during the night,
when Francis thought that his host was asleep, he arose and
got on his knees, and began to pray. And for all the rest of

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346 ST. BERNARD AND ST. FRANCIS [Dec,

the night he kept praying and repeating: "My God, my God.**
"Now Bernard, when he beheld these most devout acts . . .
was moved and inspired by the Holy Ghost to change his
manner of life; wherefore, when morning was come, he called
St. Francis to him" and told him his new state of mind. Note
how, in all this story, the saint says nothing as a dictate of his
own. Simply, his lovableness and the originality of his holi-
ness gave the rich Assisian, as they were to give thousands,
"the homesickness for sanctity."

Turn, then, to Bernard of Clairvaux and his entrance into
religion. He comes to Citeaux, not alone, but bringing thirty
companions, most of whose vocations had been determined
only at his owq urgent representations. There are few pages
more remarkable, even in the annals of sainthood, than the
ones which tell the story of apostleship of this youth of twenty-
one. His uncle, five of his brothers, and twenty-four other
young noblemen of his acquaintance yielded to his argu-
ments. Some came quite willingly. On others he had to use
persuasions, eloquence, warnings, and the resistless instru-
ment of his prayers. From the attractive apprenticeship of
arms, nay, from the excitement and glory of besieging a castle,
came Gaudry, his uncle, and Andrew, a brother. From a
happy marriage, Guy was, with some difficulty, persuaded to
join the party, while wife and children retired to a convent
From the hopes of an already flourishing ecclesiastical career
came Hugh of Vitry. Imperiously, they were told that God
was calling them. The dreadf ulness of disobedience was pic-
tured to them. And all left their pleasures and ambitions at
life's very threshold to seek the retreat of Chatillon, the cloister
of Citeaux, the hardship and starvation of the first days of
Clairvaux, the drudgery of farmwork on the Cistercian
granges, silence, abnegation, hours and years of prayer.

Such was the power even the youthful Bernard had, not
to draw, but to convince and compel others by his irresistible
tongue and overpowering moral strength into the ways that
he had determined to be their vocation. What a contrast to
the vocation of the first Friar 1 And the contrast continues
throughout the history. When Francis met men, he drew
them. He seemed to turn on, unconsciously, some shining of
celestial light, as the souls do in the "Paradise" of Dante, and
they remained in love with what they saw. Bernard directed

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1922.] ST. BERNARD AND ST. FRANCIS 347

toward the perfection of other souls those same masterful
resources of mind and will which he used for his own per-
fecting; and then, with no mind to allure, but to compel them
into goodness, acted like a resistless, holy force. Francis was
like the angel guiding the willing Tobias; Bernard like the
spirit who seized Habacuc by the hair. The one was an at-
tracting, the other a compelling grace.

As it was in the beginning, so it was throughout life.
Francis always worked as he begun. His ideal of the Chris-
tian life was not reduced to a formula, but pictured as the
Lady Poverty. He was tolerant of other religious Orders and
respectful to even the faulty members of the secular clergy.
To the weak and lapsed, he was suave, his remonstrances
were full of tenderness, his reproaches, of pathos. He mingled
little with the mighty, but when he did, it was to captivate
them by his own gracious originality. Lastly, it was typical
of all his doings that, when his Order grew to such propor-
tions that many of its members could not see and know him
in the flesh, his power over them was gone. His power was
in and of himself, not in the system, which had therefore to
be buttressed, controlled, rebuilt by other genius than his.
The last two years he spent in retirement with his own on Mt.
La Verna.

In contrast with him, how stern, how efficient, how suc-
cessful the career of Bernard! Practical from the outset, he
had ideas that he could lay clearly before others. What
dreadfully lucid arguments he uses about vocations! What
astonishing letters of persuasion and invective and passionate
pleading he writes to those who have fallen away! What a
calm and courageous confidence he has in the superiority of
his white monks to the black, and how willing, at all times,
to insist on the greater severity of life as proof of the superior-
ity he claims! How he unveils his thoughts, as when he tells
the grieving parents of a novice that their sorrow is leading
them to hell! How bold he is with the great, count, king,
emperor; abbot, cardinal, pope, and what ringing words he
has, this New Testament Nathan, when he chooses to tell them
they do ill! How he almost hounds the Emperor Conrad
from place to place, until he takes the vow of the Second
Crusade I What a genius he shows to organize and control his
vast establishment of Clairvaux and its dependents in their

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348 ST. BERNARD AND ST. FRANCIS [Dec.,

far-flung lines I Ever denouncing and defying wrong, ever
insisting upon the right and truth that men so dread to hear,
until, at last, the name of Bernard sounds over Europe from
Scandinavia to Naples like Gabriel's trumpet, in terror and
in beauty.

In the earlier Middle Ages, Europe was barbaric, semi-
Christian. Its people were in tutelage, having to depend
on the Church for instructions in mundane, as well as in
sacred lore. The double function was, in large part, filled by
the Benedictine Abbeys. The twelfth century was in the full
current of the true Renaissance, yet there were many vestiges
left of the ancient and barbaric day. Therefore, the great re-
ligious figure of that age partakes more of the nature of the
past, teaching the world, indeed, yet standing somewhat aloof,
holy and austere. Bernard has been called the last of the
Fathers.

When Francis came, there was a new age and a new neces-
sity. On the one hand, the peoples, having learned for them-
selves the arts of life, did not need so much schooling as their
ancestors. On the other, they were no longer half-pagan.
The missions were nearly over, and in spite of much mist of
sin and wrong (not even yet dispelled perhaps), Europe lay
in the sunlight of Christianity. It looked for leaders still,
but the leaders unto holiness could now afi'ord to be in and
of the led. Therefore, Francis and the Friars came to fulfill
a new Providence of God.

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THE SPIRITUALITY OF STONEWALL JACKSON AND
CATHOLIC INFLUENCES.

BY HENRY CHURCHILL SEMPLE, S.J,

|HE striking piety of Thomas Jonathan Jackson,
the most picturesque figure among the heroes of
our Civil War, is a subject of special interest to
the Catholic student of history. Evidences are
not wanting of the play of Catholic influences in
the beginning and upbuilding of his marked spirituality. It
is interesting to trace testimonies to this effect in the biog-
raphy, compiled (1866) by Professor R. L. Dabney, D.D., of
the Union Theological Seminary, Virginia, who was Jackson's
Chief of Staff, and had access to Jackson's private correspond-
ence and the official papers of the War Department of the
Confederacy; and in that written by Jackson's widow (1892) —
both impartial witnesses.

Immediately after his graduation from West Point in
1846, Jackson was ordered to the Mexican War. He received
the most rapid promotion of all the officers of his grade in Gen-
eral Scott's army, and was Major of Artillery in the garrison
which occupied the city of Mexico during the armistice before
the final treaty of peace in 1843. With his customary thor-
oughness, he mastered the Spanish language and, conse-
quently, was able to enter into relations with the people
among whom he was stationed. Jackson loved to talk about
his many good warm Mexican friends, and to display the
cherished souvenirs with which they had loaded him. He
blushingly confessed that he was nearly captured by a certain
dark-eyed senorita, from whose charms he escaped only by
precipitate retreat. He accepted the invitation of a com-
munity of highly educated and refined priests to make his
quarters in their home, and never tired of telling of their
exquisite hospitality.

Here he made a study of the doctrines of the Catholic re-
ligion and, according to Dr. Dabney, ^'became acquainted with
the Archbishop of Mexico, and had a number of interviews
in which that prelate entered at large into an explanation of

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350 SPIRITUALITY OF STONEWALL JACKSON [Dec,

the Romish system. Jackson always declared that he believed
him a sincere and honest advocate of that Church, and that he
found him not only affable, but able and learned. He also
said that the system, as expounded by intelligent Romanists,
was, by no means, so gross or so obnoxious to common sense
as is represented by the mass of decided Protestants" Mrs.
Jackson says: '^His views of each denomination had been ob-
tained from itself, not from its opponents. Hence, he could
see excellences in all. Even of the Roman Catholic Church
he had a much more favorable impression than most Protes-
tants." Elsewhere, she tells that Jackson gladly furnished a
Catholic priest with a tent, to say Mass for his comrades of that
faith. This was only one of many such instances. Again Dr.
Dabney says: *'His attitude towards all creeds and sects was
at this time singularly unbiased. His parentage cannot be
said to have belonged to any party in religion. His youth had
been passed in a household where Christianity was practically
unknown. And his later education was obtained among a
great company of young men, assembled from every church,
under the slender instruction of an army chaplain. His own
religious knowledge was at this time extremely scanty." His
studies, under the priests and the Archbishop, "seem to have
left Jackson's mind, for a long time, in a singular state. His
progress towards the full light was extremely gradual. He
was henceforward conscientious, and more than ever punctil-
ious about the purity of his life. He never remitted his in-
terest in the great question of his own salvation."

In 1848, Jackson was stationed at Fort Hamilton, Long
Island, and was baptized there on April 29, 1849, by Rev. M.
Schofleld. His sponsors were Colonels Dimick and Taylor.
Dr. Dabney mentions this same Colonel Frank Taylor, as
having been Jackson's first official spiritual guide during the
Mexican campaign and armistice. Both Dr. Dabney and Mrs.
Jackson note that Jackson explicitly declared to the minister
of baptism that he would consider himself by that rite as be-
coming a member only of "the Catholic body of Christ," or
"the Holy Catholic Church," and not of the Episcopalian de-
nomination, in which he never was confirmed, although he did
receive holy communion in it. Later, while professor at
Lexington, Virginia, he finally became a deacon in the Pres-
byterian Church, and hence made its profession of faith.

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1922.] SPIRITUALITY OF STONEWALL JACKSON 351

The above facts are taken, almost word for word, from
Dr. Dabney and Mrs. Jackson. The former intersperses his
record with personal reflections upon the faith and morals of
Catholics in general, and of Mexicans in particular, but he
does not ascribe any of these ugly remarks to Jackson himself.

Jackson's association with the Archbishop and the priests,
in whose home he lived, was evident cause for edification. At
least, he saw them saying, daily, their Mass and their Breviary.
If, as seems probable, his hospitable friends were members of
a religious Order or Congregation, he saw them devoting to
the spiritual exercises required by their special rule, much
more than the two hours for Mass and Breviary. He saw, too,
the churches packed on Sundays and Feasts, and largely
frequented every morning and throughout the day during the
week. He witnessed, moreover, the other constant manifesta-
tions of faith common among the great mass of Catholic peo-
ple. And now Jackson, himself, began to "pray always."

An intimate friend once asked, how can we "pray always"
or "pray without ceasing?" He answered that obedience to
this divine injunction ought not to be impracticable to a child
of God. When pushed further about his own practices, after
earnest apologies for seeming religious egotism and display,
he said:

**When we take our meals, there is the grace. When I
take a draught of water, I always pause, as my palate receives
refreshment, to life up my heart in thanks, and prayer for the
water of life. Whenever I drop a letter into the box at the post
ofSce, I send a petition along with it, for God's blessing upon
its mission and upon the person to whom it is sent. When
I break the seal of a letter just received, I stop to pray to God
that He may prepare me for its contents, and make it a mes-
senger of good. When I go to my class-room, and await the
arrangement of the cadets in their places, that is my time to
intercede with God for them. And so of every familiar act of
the day."

"But," said his friend, "do you not often forget these
seasons, coming so frequently?"

"No," said he, "I have made the practice habitual to me.
I can no more forget it, than forget to drink when I am thirsty.
The usage has becoihe as delightful as it is regular."

While teaching at Lexington, as his wife w!rites, summer

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352 SPIRITUALITY OF STONEWALL JACKSON [Dec.

or winter, he rose at six and took a cold bath. Then, rain or
shine, he took a brisk walk. At seven, he had family prayers,
at which all his household had to be prompt to the minute.
As he once wrote his wife, **at morn the caroling birds and
all creatures (except men) seem to join in God's praises. At
eve they invite to silence and meditation. Before you go to
bed, put your head out of the window, and gaze at the stars,
and recall the eternal joys of heaven prepared for you, and the
glory which the Son of God left to come down to earth to save
us. When you look in the glass, remember that your body will
be reduced to dust, and your soul will never die, and you
should take the more care of it."

Jackson had to be present at Harper's Ferry, with the
Lexington cadets, at John Brown's execution. Beforehand,
he was absorbed in prayer that the unflinching victim might
prepare his soul to meet his divine Judge, and not incur the
sentence : "Depart into everlasting fire."

"At a council of war one night, Jackson listened atten-
tively to the views of his subordinates, and asked a delay until
the next morning to present his own. As they came away,
A. P. Hill laughingly said to Ewell: ^Well, I suppose Jackson
wants time to pray over it.' Having occasion to return soon
afterwards to get his sword, Ewell found Jackson ofi his knees,
and heard his ejaculatory prayers for God's guidance in the
perplexing movements then before them, by which he was so
deeply impressed, and by Jackson's general religious char-
acter, that he said: If that is religion, I must have it' "

The remark of Jim, Jackson's devoted colored servant, is
well known: "The General is a great man for praying: night
and morning — all times. But when I see him get up several
times in the night besides to go off and pray, then I know there
is going to be something to pay. And I go straight and pack
his haversack, because I know he will call for it in the morn-
ing." The same Jim often said to soldiers who were noisy
near Jackson's tent: "Hush I The General is praying." They
would then peer through the canvas at Jackson on his knees
near the lighted candle. Even when his men were rushing past
him in a charge, they sometimes saw him on his horse with his
hands raised to heaven and his lips moving in prayer.

This constancy in prayer is common among Catholics in
thoroughly Catholic conununities. Good old Irish men and

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Itel] SPIRITVAUTY OP STONEWALL JACKSON ^

women scarcely utter a sentence without invoking God or Our
Lord or the Blessed Mother or the saints. The same is true of
pious, old-fashioned Spaniards, Italians, and others. Jackson
had no such habit before he lived with pious Mexicans; he
did have it after he had been intimate with them.

According to the strict Calvinists, God creates only the
elect to be saved. Christ died not for all, but only for the
elect. God gives grace necessary for sanctiflcation and salva-
tion only to the elect, and not to all. According to Catholic
faith, Christ died for all men, and God created all men to be
saved, and seriously wishes all men to be saved, and gives to
all the graces necessary to work out their own salvation. St.
Thomas Aquinas, the Angelic Doctor, teaches: ^God, Who
gives to all abundantly, refuses grace to no one who does
what is in himself to prepare himself for grace.'* ^ It would
seem that Jackson's thoughts, desires, prayers, words, and
deeds, far from being prompted by Calvinistic motives, were
more in accord with St. Thomas; that he preserved, in fine, the
doctrinal impressions received in Mexico. I will outline the
facts that the reader may weigh them for himself.

Jackson prepared his soul negatively to receive super-
natural grace by removing impediments to it. By roughing it
in his childhood and youth, he cultivated the virtue of forti-
tude. He was his bachelor uncle's jockey, and the horse he
rode was thought sure to win. He enjoyed few school advan-
tages, and ''squeezed through" his entrance examinations at
West Point with difficulty. At the end of the first year, he was
still behind, but he graduated seventeenth in a brilliant class,
and his classmate. General Dabney Maury, has said that had
there been a fifth year, Jackson would have graduated first,
even ahead of McClellan. He made it a practice never to
study a new lesson until he had mastered the preceding ones.
After the drum-call for lights out, he raked coals out on his
hearth and studied late, with his head near the blaze. In a
notebook of maxims written then, we read: ^I can do what I
will to do." He was often heard to repeat these words in his
after life.

Jackson was the idol of the negroes. He organized a Sun-
day School, instructed them in the Catechism, and prayed with
them, and preached to them. When he rehearsed to them

1 4 dlit. 20, qJ. a. 1.
woL, cm. 38

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354 SPIRITUAUTY OF STONEWALL JACKSON [Dec,

the story of Our Lord's passion and death, his face beamed
like an angel's.

^A day or two after the second battle of Manassas," writes
Mrs. Jackson, **and before the news had reached Lexington
in authentic form, the post ofiBlce was thronged with people,
awaiting with intense interest the opening of the mail. Soon a
letter was handed to Rev. Dr. White, who inunediately recog-
nized the superscription of his deacon soldier, and exclaimed
to the eager and expectant group around him : *Now we shall
know all the facts.' The bulletin read thus: 'My dear pastor,
in my tent last night, I remembered that I had failed to send
you my contribution for our colored Sunday School. En-
closed you will find my check for that object, which please
acknowledge at your earliest convenience, and oblige yours
f aithf uDy, T. J. Jackson.* "

Jackson's delicacy in the matter of truthfulness was sin-
gular. ''While lieutenant of artillery in the Mexican War, his
company was ordered to proceed, by a narrow path, through a
dense thicket of 'chapparal,' which was believed to be infested
by guerrillas. He, himself, saw that the leaves of the shrubs
were riddled with fresh bullet-holes. The men were so intim-
idated by the dread of the unseen foe, that when the head of
the column approached the dangerous spot, it recoiled, and in
spite of the ofiBlcer's expostulations refused to advance. At
length, the young lieutenant went alone far ahead of his men,
and, waving his sword, shouted to them : 'You see, there is no
danger. Forward I'" Yet, as he confessed, he knew at the
moment that the peril was extreme. This he believed to be his
nearest approach to a lie.' He was once asked by a gentleman
whom he had visited :

"Why, in the name of reason, did you walk back a mile
in the dark in this pouring rain?" His reply was:

"Simply because I discovered that I had made a misstate-
ment, and I could not sleep comfortably tonight unless I cor-
rected it."

His faith in everything he knew to be taught by (xod was
that of a child. His was not the small mind — a "picker of
flaws and the hunter for exceptions." "Duty is ours. Conse-
quences are God's," was one of his oft-repeated principles.
His maxims resemble those of the soldier-saint, Ignatius.

iDabney, p. 18.

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1922.] SPIBITVAUTY OF STONEWALL JACKSON 355

Even in his love letters to his wife before their marriaget he
trusted that the controlling motive of their lives would be the
glory of God. He expressed the same hope for his wife and
himself and their babe» on the news of the latter's birth. In-
deed, he ever had that motive on his lips. So intense was his
desire for the glory of God and the salvation of his own soul,
that he was not only indifferent, but almost insensible to crea-
tures. His favorite maxim was : "To those who love God, all
things work together unto good.*' And he would add that he
knew he loved God. He never claimed any revelation to that
effect, however. As Dr. Dabney truly says: 'To liken Jackson
to Cromwell is incorrect. ... He would never have mistaken
the heated impulses of excitement for the inspirations of the
Holy Ghost, to be asserted even beyond and against His own
revealed word.*'.

Jackson did love God above all things for His own sake.
Normally, God, Who is generous to those who are generous to
Him, gives to the generous soul the humble and loving con-
fidence that he truly loves God, and is thence loved as a friend
by God. The sympathetic Catholic will see in Jackson's atti-
tude nothing repugnant to Catholic teaching and practice. It
is absurd to suppose that love for God for His own sake,
above all things, is so hard as to be the practice only of great
saints.

A friend familiar with Jackson's natural fears once cate-
chized him:

^es, he was confident that he was reconciled and adopted
through the work of Christ; and that, therefore, inasmuch as
every event was disposed by onmiscience guided by redeeming
love for Him, seeming evils must be real blessings, and it was
not in the power of any earthly calamity to overthrow his
happiness."

'"Suppose, Major, that you should lose your health irre-
parably, do you think you could be happy then?"

"Yes, I should be happy still," he answered.

"'But suppose, in addition to chronic illness, you should
incur the total loss of your eyesight, would not that be too
much for you?"

He answered, firmly: "No."

"Suppose that, in addition to ruined health and total blind-
ness, you should lose all your property and be left thus, in-

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356 SPIRITUAUTY OF STONEWALL JACKSON [Dec.,

capable of any useful occupation, to linger on a sick-bed de-
pendent on the charities of those who had no tie to you, would
not this be too much for your faith?*'

Jackson pondered a moment, and then answered in a
reverent tone: *lf it were the will of God to place me there.
He would enable me to lie there peacefully a hundred years.**
Many might feel and speak thus in the sunshine of pros-
perity. Stonewall Jackson felt and spoke and acted thus
under the clouds of adversity.

After the amputation of his arm, he said: 'Tou see me
severely wounded, but not depressed, not unhappy. I believe
it has been done according to God's holy will, and I acquiesce
entirely in it. You may think it strange, but you never saw
me more perfectly contented than I am today. For I am sure
that my Heavenly Father designs this affliction for my good.
I am perfectly satisfied that, either in this life or in that which
is to come, I shall discover that what is now regarded as a
calamity is a blessing. And if it appears a great calamity, as
it surely is a great inconvenience, to be deprived of my arm,
it will result in a great blessing. I can wait until God, in His
own time, shall make known to me the object He has in afflict-
ing me. But why should I not rather rejoice in it as a blessing,
and not look on it as a calamity at all? If it were in my power
to replace my arm, I would not dare to do it, unless I could
know it was the will of my Heavenly Father." One of his
aides. Lieutenant Smith, said: "AH things work together for
the good of them that love God/' ••Yes," he answered, ••that's
it, that's it." His last utterance in the delusion that preceded
death was: •Tell Major Hawks to send forward provisions to
the men. Let us cross over the river and rest under the shade
of the trees."

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WILFRID SCAWEN BLUNT.
BY JOHN F. FENLON, D.D.

IE late Wilfrid Scawen Blunt — oriental traveler,
famous breeder of Arabian horses, friend and
champion of oppressed nations, poet, historian,
sculptor, and Squire of Crabbet Park, Sussex —
was long known as a Catholic, although never
prominent in Catholic affairs of England. The publication
of his diaries,^ not long before his death, revealed a strange
religious history that was something of a shock to Catholics
who knew him only in a public way. The story of his re-
ligious life, sad though it is, will, we think, not be without
interest and instruction.

Wilfrid Blunt was educated as a Catholic from the age
of eleven, when his mother, who was soon to leave him an
orphan, followed her spiritual adviser, Henry Edward Man-
ning, into the Catholic Church. Stonyhurst and Oscott, where
he spent six or seven happy years, always remained pleasant
memories. There he passed a sheltered and innocent boy-
hood, became deeply imbued with the Catholic faith and
spirit, and had his imagination filled with the beauty and
greatness of the Catholic Church. He learned to like priests,
and always remained at home in their society. Why he
changed from Stonyhurst to Oscott and why he quit college
at eighteen, we do not know; possibly his independent spirit,
his love of traveling a road all his own, already manifested
itself. We glean little knowledge of his academic career. He
never became a great scholar in any line, but he had a keen,
eager, alert mind and left Oscott knowing a little philosophy.
And in philosophy, of all branches of study, a little learning
is a dangerous thing.

Entering at once upon a diplomatic career, he saw eleven
years of service (1858-1869) at many different posts. He made
then his initiation into political and social life, which re-
mained passions with him to the end. Handsome, lively,
friendly, the young diplomat seems to have devoted his chief
attention to the social side of life, as the custom is with young

iMgDiarieM. By WUf rid Scawen Blimt NewTork: Alfred A. Knopf. 2to1s. |12.00.

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358 WILFRID SCAWEN BLUNT [Dec.,

diplomats. He made many friends and acquaintances, espe-
cially in that little circle which always rules England. No
favorable environment, surely, this to his Catholic life, which
received wounds then from which it never really recovered.

In those days, the most talked-of book, if not the most
read, was the Origin of Species, which appeared in 1859. Wil-
frid read some of it with his young friends, was impressed,
and, as he says, solved the riddle of the universe gazing at
the stars. He had, of course, no knowledge of biology, and
there is tio distinctive trace of Darwinism in his paper, written
at Frankfurt in 1861, which was to have a decisive influence on
his life. Out of his own head, he proves by a sort of meta-
physical argument that matter is God, infinite, eternal, self-
subsistent; mind, an accident of matter; and the Creator,
therefore, an unnecessary hypothesis. That a boy should
imagine his unsupported assertions to be arguments will sur-
prise no one who knows the mind of youth. From the mature
mind, we expect something different. What would not Tyn-
dall have given, for instance, to be able to prove by *'irref rag-
able arguments" that mind is an accident of matter? Yet it
pleased Mr. Blunt in his old age to re-read his youthful irre-
fragable argument and to recall "how rapidly" his "mind
worked," and how he had "jumped" to the philosophy of mon-
ism two years before Haeckel, to whom the world gives the
credit.

Having proved by a pair of syllogisms that God is not
necessary, the young philosopher was frightened at his dis-
covery. "The matter God I had imagined in place of the
personal God," he wrote years later, "was a thought that made
me giddy when it first presented itself to me, as a demon by
my incantations out of the forbidden books that I was reading;
and, in the middle of my intellectual debauch, I found life
unutterably sad. But, once evoked, I could not evade it nor the
destruction it involved of that other consoling doctrine of
man's supernatural destiny, his life beyond the grave." Thus
did he rush into danger and his faith swoon at the first sight
of the enemy. He appears to have consulted no priest, to
have studied no Catholic philosophy, and to have read no
Catholic books. While he did not accept the conclusion of
his argument and become forthwith an atheist and materialist,
his faith was at least shaken to its foundation.

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1922.] WILFRID SCAWBN BLUNT 359

A moral crisis, under the circumstances, could not be ex-
pected to tarry long. The breakdown came a little later in
the Paris of the closing decade of the Second Empire. It fills
his verses, which he then began to write, stimulated, no doubt,
by the example of his great friend, Robert Lytton ("Owen
Meredith"), already well known as a poet. Lytton writes with
the easy tone of a man of the world; in Blunt, we hear an
undertone of deep sadness and regret, for the ideals of his
innocent boyhood had still a strong hold on his conscience.
At this time, too, he became enamored of the writings of Rous-
seau, who, by his sentimentality and false candor, influenced
Blunt far more, we judge, than has any other writer. The
concentration on self, which characterized Rousseau, became
dominant in the writings of Blunt, who had no genius and ap-
parently not enough imagination to deal easily with any topic
but himself. It was through the influence of Jean Jacques that
Wilfrid now resolved to write his memoirs — though he had as
yet no memories — and to live a life worth recording. Un-
happy resolution! Blunt was by nature a very sincere,
straightforward man, well named; the effect of his resolution
was a temptation to essay a rdle beyond his powers, and, we
fear, to act at times with an eye on his diary and future
readers. Better to have left the writing of his diary to the
recording angel, who never can be tempted to deliver to the
press even the most thrilling of stories.

Wilfrid's marriage with Lady Anne Noel in 1869 and his
succession to the Crabbet Park estates in 1872, markka new
epoch in his life, when, a friend of his writes, he "'settled down
to a country life on his ancestral acres.*' If he had really
been able to "settle down" to such a life, he would have en-
joyed much peace — and little fame; but fame had become one
of his idols at Paris. However, Squire Blunt busied himself
with his new property, and enjoyed his new dignity. His poem
on 'The Old Squire" deserves to live, for it does a thing that
needed to be done in English verse, painting the character to
life. He had a sincere devotion to the memory of his brother,
from whom he inherited the estate, Major Henry Blunt, the
pious founder of the adjoining Capuchin Priory at Crawley.
In his honor, Wilfrid carved from memory, for he remembered
every feature, the recumbent figure of his brother in the habit
of a Franciscan tertiary, and placed it over his tomb. This is

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360 WILFRID SCAWEN BLUNT [Dec,

said to be a masterpiece, worthy of the early Renaissance. The
lines which he also consecrated to his memory show that
warmth and sincerity of feeling which make us understand
why Wilfrid Blunt always had many friends. About the same
time, he was elaborating, *'in secret," his love sonnets and
living over in memory his old Parisian days. In hoc non laudo.
The sonnets were published anonymously in 1875, and entirely
lack that right feeling and decisiveness of character Which, at
this period, would have made a good Catholic of Wilfrid
Blunt. There is small use in bewailing one's spiritual condi-
tion if one neglects to take the first step on the road to re-
covery; only the pure in heart will see God.

There was much in his surroundings at this time to aid
him. Mass was celebrated in the chapel at his house by priests
from Crawley, and Wilfrid seems to have been naturally re-
ligious and fond of religious ceremony. Lady Anne was de-
vout, and a congenial companion. His diflSculties remained,
however, and found vent in a correspondence he had with
his old friend. Dr. Charles Meynell, of Oscott, in which he re-
peated and reenforced his former arguments for materialism.
Cardinal Newman, to whom the correspondence had been sub-
mitted, had it published with an introduction, written at his
request, by Aubrey de Vere. Newman evidently did not think
Wilfrid's arguments very formidable, much less irrefragable;
and de Vere, while noting that the "deeper sympathies" of
"Proteus" (Blunt) do not lie with materialism, says he "for-
gets Lord Macaulay's memorable remark that no amount of
scientific discovery has ever affected or can ever touch the
great problem of religion and man's soul." A greater scien-
tific authority, Huxley, was to agree on this point at least
with Macaulay, de Vere, and Newman, as against Wilfrid
Blunt.

It was in connection wdth this correspondence that Wilfrid
visited Newman, not yet a cardinal, at the Edgbaston Oratory,
and remained with him three days. He happened to be re-
turning from a fishing trip, where, he records, "I had caught
a toothache, which worried me greatly, and I remember dis-
tinctly feeling, as I knocked at the door, that I should be thus
hors de combat at the moment of my coming to consult the
great man. Nevertheless, my distress was vain, for I was
shown up to him at once, and, at the instant of touching his .

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1922.] WILFRID SCAWEN BLUNT 361

hand when he received me, my pains vanished, nor did they
return while I w^as staying in the house. Newman's was a
wonderful hand, soft, nervous, emotional, electric; and I felt
that a miracle had been wrought. I told Father Ryder of it
at the time, but he 'charged me that I should tell no man,*
and I said no word of it to the saint himself. Newman, though
he knew well that I had come to consult him for the good of
my soul, and though I had much conversation indirectly with
him upon spiritual things, did not attempt to argue out any of
the fundamental principles of religious thought, and sought
to influence me rather through the heart by his great kindness,
and by the confidence with which I was admitted to all the
life of the community. It was a touching sight, indeed, to see
the old man taking his turn with the rest to wait on us at
table in the refectory, and living his simple life of piety and
cheerful unselfishness. The lives of monks and nuns are
alone in some accordance with the life of Jesus. All the rest
of Christianity is an imposture and an impudent negation of
Christ''

It should be stated that these remarks of Blunt date more
than twenty years after the event; the conclusion represents
his feelings when he had been confirmed in his pessimism and
contempt for mankind. Something of Newman's love for ''the
unlettered crowd before the altar," or of the Saviour's com-
passion on the multitude would have enabled him to see that
the spirit of Christ lives in numberless souls, who are not
priests or nuns. Wilfrid sought no further help from New-
man, if his record tells all, and we may wonder why the great-
est dialectician of his day entered into no argument with the
inquirer. The answer, no doubt, is that Newman, whose
knowledge of the human heart was unrivaled, saw clearly that
Wilfrid's chief needs were moral, not intellectual. Newman
would argue with infinite patience with a man like William
Froude; he sought to win Blunt by kindness, hoping to subdue
that restless, impatient spirit which was to make him finally
an intellectual Ishmael.

Soon Wilfrid quit the quiet life at Crabbet Park for travel,
in company with Lady Anne. Their travels (1877-1879) lay
chiefly through Mohammedan lands. North Africa, Syria,
Mesopotamia, and particularly Arabia, and were in great part
voyages of exploration in wild and unfrequented territory.

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Lady Anne wrote the record of their travels in Mesopotamia,
Arabia, and Persia, in three volumes, which not only reveal
the pleasing personality, but the intelligence and the literary
ease and skill of Byron's granddaughter.

Wilfrid became greatly interested in the religion of the
desert tribes, and has treated of it in a chapter contributed by
him to his wife's first volume. One passage in it throws some
light upon his own religious feelings in those days. ''With the
belief in God, religion in the desert ends," he writes. 'The
kindred belief, so essential to our happiness — ^that in a future
life — seems to have no place in the Bedouin mind ... It is
difficult for a European to put himself into the position of one
who is contented to die thus — ^who neither believes, nor
despairs because he does not believe." The value he set upon
the belief in immortality is evident, but in which class was he
— among those who believe or those who despair? Probably,
he was hovering between both. No doubt, it was the life of
a rich squire at home contrasted with his busy life in the
desert, which prompted the following reflection: "In Europe,
we suffer from the malady of thought, quite as much in con-
sequence of our idle habits as from an excess of intelligence."
What these journeys and sojoumings in the desert gave to
Wilfrid was a love of the East, a sympathy with backward
races, and a hope of a regenerated Islam. These were to
affect his life deeply, as well in a religious as in a political
sense.

We have no desire to retell here the story of Mr. Blunt's
political activities; a reference to them, however, is necessary
for a comprehension of his general religious attitude. From
the early eighties, the Blunts made their home in Egypt, close
to Cairo. There, on the edge of the desert, in a fine house
looking towards the Red Sea and Mount Sinai, and set in a
wonderful garden and orange grove which they had reclaimed
from the sands, Wilfrid and Lady Anne lived in an entirely
Arabian fashion. Their garden was a sanctuary, for it con-
tained the tomb of Sheikh Obeyd, a "saint" and companion of
Mohammed, and was also reputed to be a halting place of the
Holy Family. Their great establishment, we read, consisted
of a hundred souls. Naturally, Wilfrid soon became a famous
character, to natives and visitors, and was known as El Sheikh.
With the Egyptians, his name was a passport Although he

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had much at stake, Wilfrid had, from the start, taken a deep
interest in Egyptian affairs. The nationalist movement had
his enthusiastic support The bombardment of Alexandria in
1882 set the seal upon his '^mission in life,** which he pursued
with restless, unabating zeal for nearly forty years, but with
more discretion after an enforced exile of several winters.
**My mission in life,** he wrote in 1919, 'Vas to plead the cause
of the backward nations of the world, especially those of Asia
and Africa,*' and to help redeem them ^from their slavery to
Europe.** This was, alas, the hour of the floodtide of im-
perialism. No man could sweep it back. The Western Hemis-
phere was safe behind the high wall which the United States
had built according to the plans of Monroe; but there lay, close
to Europe, the great, rich, and almost undefended territories
of Asia, and especially of Africa. The powers of Europe,
great and small, all joined in the scramble. Mr. Blunfs wards
were powerless. He continued to champion rebellious and
separatist movements, and never ceased to denounce what he
believed to be the wrong-doings of his own country. He was
considered, accordingly, too violent to be a safe man in pol-
itics, and never reached Parliament.

His failure in politics turned his thoughts once more to
religion. He set out on a pilgrimage to Rome, of which he
has left two pathetic records, one in a sonnet sequence, the
other in a page of his Diary. **A New Pilgrimage** lays bare
the heart of the poor pilgrim, the weakness, the inconsistency,
the attractive qualities of this

latest fool of Time,
Sad child of doubt and passionate desires.

He stops en route at Paris, "the golden city of our soul,'* and
the old fascination revives:

What message has she to me on this day

Of my new life? Shall 1, a pilgrim wan,

Sit at her board and revel at her play,

As in the days of old? Nay, this is done.

It cannot be; and yet I love her well

With her broad roads and pleasant paths to Hell.

Divided thus in heart, he journeys on to Rome. Imperial

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364 WILFRID SCAWEN BLUNT [Dec,

Rome he loves not» true always to his loathing of imperialism;
but he wishes to love the **nobler Rome'* of the saints and
martyrs:

This Rome I fain would love, though darkly hid
In mists of passion and desires scarce dead.

His visit to Pope Leo XIII. is told in a page of his Diaries,
which no Catholic, we fancy, can read without a tender pity

For a lost soul grown old in its dismay.

We quote it, slighty abridged, because 'not only does it mirror
his soul, but it shows him also in his Catholic social nature,
and helps us to understand why it was he retained so many
Catholic friends and continued to be counted a Catholic almost
to the end. 'It was in the spring of 1886," he says, *1 was sick
alike of the affairs of the world and of the vain pursuit of
happiness. I went to Rome as on a pilgrimage, with the vague
hope that, perhaps, I might there recover my lost faith in
supernatural things and end my days in piety. I had many
friends among the resident clergy, including Monsignor Stoner
and Cardinal Howard, Father Lockhart, head of the Rosmin-
ians. Prior Glyn, and others of the Irish Hierarchy; and a little
programme of holy pleasures had been sketched out for me,
and I was determined to open my mind wide to the influences
of the place, that my soul might have its full chance. It was
thus predisposed that I arrived at Rome. I made a general
confession of my sins; and, if I had been unmarried, I should
have attempted to join some religious Order as a desperate
protection against my unbelief. As it was, I indulged dreams
of living as custode to some church of the many churches in
and about Rome. It was in this mood that Monsignor Stoner
suggested that I should have an audience with the Pope, and
he, without difficulty procured me one. My reception by His
Holiness was of the kind which surprised and touched me
almost to bewilderment, w!hen I found myself absolutely alone
with one so nearly divine, if there was divinity anywhere to
be found on earth. The vision that I saw before me was that
of a little old man of wonderful dignity, clad in white, and
seated on a low throne, his face pale, but lit with luminous
dark eyes, which seemed to hold all knowledge of this world

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1922.] WILFRID SCAWEN BLUNT 365

and the othert the figure of a saint and, at the same time, of
one who knew the world, bending towards me with a look of
inquiring kindliness. When I had kissed his feet, he raised
me up, though I continued kneeling, and, on his invitation,
I spoke to him about Ireland. What he then said and the
personal interest he seemed to take in me, for he continued
to hold my left hand with his own right hand and to press it to
his knee, gave me the courage to speak of my own spiritual
affairs as in a confessional, and to ask h|s help. He could not
give me aU I asked, but when I left him it was in tears.'*

Some years pass, and we find our pilgrim en route to a
very different shrine. Wilfrid had long taken a keen interest
in Mohammedanism, and been extremely friendly and cordial
with many Mohammedans. He dressed like an Arab, spoke
their language, adopted their ways, and often passed for an
Arab. To his very dear friend, the Gr^nd Mufti, he almost
made his profession of faith in 1902. A year later, the drift
of his mind may be seen from a play of his, which celebrates
Islam's conquest of Egypt, and solves the love plot by con-
verting both the heroines to the new faith and bestowing them
on the conquering hero. However, he has little esteem for
Mohammedanism in the cities. Disappointments had made
him weary of all civilization. Christian and Mohammedan. In
the desert lies his hope: there he will find the hermitage he
dreams of and a purer Islam. He is ill, but he will no longer
delay his quest. He had heard much of the Senussia, a
widespread Mohammedan brotherhood that had restored
primitive Islamism and would have naught to do with west-
em civilization. The chief of the Senussi lived at Jerabub,
far away in the desert, close to Tripoli, a forty days' journey
from Wilfrid's home near Cairo. Thither Wilfrid departs,
^in the highest of spirits," and in a mood for adventure, with
powerful recommendations and under the guidance of Beseys,
a religious brother. He likes his new religious guide in spite
of his "bugged, ugly face" and the loss of his front teeth, which
makes it difficult to understand what he says. Wilfrid con-
fides to him his wish for a hermit's life in the desert. Beseys
approves; he will bring him to his own spiritual father, a
hermit, who will initiate Wilfrid into the hermit life. They
become so enwrapped in religious conversation that they lose
their way. The journey turns out to be more dangerous than

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366 WILFRID SCAWEN BLUNT [Dec,

anticipated; and more tlian once, wlien danger threatens, Wil-
frid repents of his sins and prays to all his saints, Moham-
medan and Christian. Delivered from danger, he entertains
some new-made friends, who treacherously rob and beat him.
He is deserted for a time by old Beseys. He consoles him-
self with the thought that the journey **has been all in the way
of the adventure I was seeking.*' He discovers that his treach-
erous friends were brothers of the Senussia, with whom he
had hoped to live and perhaps to end his days. He retraces
his steps to Cairo, gravely disappointed with Islam of the
desert and the fruit of Mohammedan monasticism.

This adventure ended his longing for Mohammedanism.
"Personally, I have come back from my journey," he writes,
"with my mind cleared on one point, important to my life.
It is as to religion. My experience of the Senussia has con-
vinced me that there is no hppe anywhere to be found in
Islam. I had made myself a romance about these reformers,
but I see it has no substantial basis. I shall never go further
now in the Mohammedan direction.*' A year later, his opinion
is confirmed. "I feel now there is no reality at all in Islam.
The Moslems of today who believe, are mere wild beasts,
like the men of Siwah; the rest have lost the faith. StiU less
does Christianity appeal to me."

It is only a month later than this entry in his diary, how-
ever, that w'e find Wilfrid making a pilgrimage to St Wini-
fred's well at Holywell. Crippled with rheumatism and in
great pain, he prays for a cure. His state of mind is singular.
"I have a belief in holy places and in holy people," he says,
"quite apart from all religious creeds, and I felt a great con-
fidence in the Saint that she would do me good." Wilfrid is
cured, while professing in one breath his belief in her and
his disbelief in life after death. Perhaps, he would reconcile
the contradiction by the theory that only saints survive. The
truth, no doubt, is that St. Winifred's poor suppliant was in a
very bewildered state of mind. He still attends Mass, and in
the Canon prayer invokes St. Winifred as his patron. Six
months, later, in drizzle and fog, he makes his pilgrimage of
thanksgiving. He hangs up his crutches in token of his cure,
and kneels for ten minutes reciting the Penitential Psalms.
'The scene inside of the shrine," he records, "was the most
interesting I ever saw in Europe. Three men were being

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1922.] WILFRID SCAWEN BLUNT 367

passed through the water, stark naked but for a slight bathing
drawer around the loins. Each time, after passing, they knelt
on the pavement, dripping wet and prayed aloud. A priest
was reciting •Hail Marys.' At the end of each Hail Mary:
•Holy Winifred, still, in an unbelieving age, miraculous.' The
fervor of these naked men, one a mere bag of skin and bones,
was tremendous. In the dim light of a foggy day, nothing at
all congruous to the nineteenth century was visible. It was a
thing wholly of the Middle Ages, the Dark Ages, the darkest
of the Dark Ages, magnificent, touching— it brought tears to
my eyes." Wilfrid remained faithful to St Winifred after
his fashion* for we find him, some years later, when ship-
wrecked in the Red Sea and in danger of death, saying his
"'usual prayers to the dead and to St. Winifred, who may help
me as she did three years ago, a superstition which quiets the
mind."

Wilfrid was then going on a pilgrimage to Mount Sinai on
a ship that happened to carry a large nimiber of Mohammedan
pilgrims, bound for the shrines of Hedjaz. The wreck, how-
ever, caused him to abandon his pilgrimage, as he had a super-
stitition, he says, against continuing a journey in the face of a
strong warning. On his return voyage, he dreamt he was in a
terrible storm, sent by God, and heard a voice crying: *There
are no pilgrims here to save you again by their prayers."
•"Struck with terror, I made my profession of faith: "God is
God and Mohammed is His prophet.' "

This journey seems to have ended the pilgrimages of Wil-
frid Blunt His interest in religion grew less and less, and
hardened at last into stark unbelief and materialism. How
prolonged, how hard was the agony of his faith t At last it lies
dead and aU quiet within him. So he would fain believe. Other
troubled souls of the period, as they drew nearer to death,
seemed to become more uneasy, as Huxley, who confesses his
greater repugnance to the prospect of extinction; but Blunt
comes to look upon annihilation, at least so he professes, no
longer as an evil, but as a rest to be desired. He was in this
frame of mind when he began his relations with Modernism.
He had made the acquaintance of Father Tyrrell in 1900, be-
fore that unhappy priest had published any of the books
which brought his orthodos^r into question. Blunt found him
eiilighteoed and outspoken, and parted from hin^ qp this first

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368 WILFRID SCAWEN BLUNT [Dec,

interview with the impression that, if forty years before he
had met a priest of his intelligence and candor* his faith might
have been saved. Tyrrell himself, however, was progressing
rapidly on the road to mibeUef , and came to look upon Blunt
as a teacher.

Mr. Blunt*s home became a little Mecca for modernists,
who loved to find sjonpathy with their own views in the
most unlikely quarters. Blunt urged Tyrrell to hold his
ground, not to yield to either side, to those who wished him
outside the Church as a liberal Catholic, or within as an obe-
dient believ». Tyrrell's sudden death was a great blow to
Blunt; pure materialist as he thought himself to be, he writes
thus on seeing the dead priest: *There lay the dead here-
siarch, as sad a little shard of humanity as ever my eyes saw.
I could not have recognized it as the man I had known, so bril-
liant in his talk, so full of combative life, or, indeed, hardly as
a man at all. The body, with its poor small fingers, was
more like an accidental handful of shapeless clay than any-
thing that had been alive. Pious hands had clothed him in
surplice and stole, as befitted the priest he was, and there were
two tapers lighted at his head. I knelt a minute or two be-
side him, and recited a De Profundis, and kissed the hem of
his garment, and rose and went out, moved, as one could not
help being moved, to tears of pity. It was so utter an ending.**

Modernism died in England under the blows of Pius X.,
or lingered on only in obscure comers, with no voice raised
in its defense. The publication of Tyrrell's Life removed
from it what little credit it had ever had among Catholics.
With it died all Blunt's interest in religion, and he threw him*
self more and more into eastern politics, particularly the
cause of Egypt. Surely, Egypt owes him a monument The
noble and handsome figure of El Sheikh Blunt, riding forth on
his Arab steed and in his flowing Arabian robes to defend
the oppressed nations of the world, is one to tempt the finest
chisel of genius. We may smile a bit, but his dream was
noble, too fioble, perhaps, for our eyes to behold in life,
when the great nations of the world shall look on the
weak, not as victims to be exploited, but as brothers to be
helped. With all his faults, he was a brave and generous soul.
Wilfrid ended by believing himself a total failure, a teacher
without a single disciple, He snw no hope for a regenerate^

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1922.] AFTER SAPPHO 369

Islam, no future for the nations he had so long championed.
^Why should I mind? I ask myself, but I find no answer/*
Sorrows multiply. His best friends die. Estrangements
come. Illness and old age afflict him. When the war came,
he saw the fulfillment of his prophecy, that ruin was the sure
result of imperialism. Perhaps, he got a melancholy satis-
faction in seeing the great governments that had partitioned
Africa proclaiming themselves the friends of small nations,
and Wilson inventing a new name for Blunt's old principle of
self-determination. But he had long lost all faith in humanity.
The pessimism of unbelief dyed the very substance of his
thoughts. Terrible was the silent wrath of the soul, which
will not be denied unavenged. Modern history shows no
sadder example of a man without God and without hope in
the world.

Wilfrid Blunt died Sunday, September 9th last, on his
Newbuildings estate, in his eighty-third year. In accordance
with the instructions of his wiU, the old Squire was carried by
his men to a spot he had chosen in the wood; wrapped in his
old eastern traveling carpet, he was consigned to Mother
Earth, and buried without a prayer.

AFTER SAPPHO.

BY WILLIAM A. DRAKE.

Evening, thou bringest all things home»

Though dawn hath scattered far their feet;

The sheep, wherever they may roam.

The goats from mountain pastures sweet;

To men, thy ageless boon of rest;

The tired child to its mother's breast.

TOL. GSVI. 24

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THE WHITE LADY.

BY W. E. WALSH.
VII.

gORD ARDILAUN was so flustered by the extraordin-
ary episode which had made known to him the ex-
istence of a hitherto unheard-of cousin — a girl of
unusual beauty and, seemingly, unusual character —
that he had no exact memory afterwards of what
had passed between them. She appeared so unexpectedly and
departed so suddenly, that he found it diflScult to believe the
incident was real. It was only now he remembered that he did
not even know her name.

It worried him, it shocked his sense of propriety, that one
of his blood — a woman gently born — should be flying about the
country like a sort of female ''Pimpernel.'' He had urged her to
stay with him, but she had only laughed and said : 'Td be sorry
to hurt your reputation, my noble cousin. What would your
British friends say if they knew you were harboring a rebel?"

The more he thought of it, the more it fretted him. After
all, she was the granddaughter of Roger Valiancy who, but for a
boyish imprudence, would have inherited both property and title.
She had come secretly, like a trespasser, to the home that should
have been her own. It was her second visit, she had told him.
The flrst time it had been too dark to see the pictures — that
had brought her back. She wanted to see, in particular, the
portrait of the mother her grandfather had loved so dearly. By
heaven! she needed no credentials to establish her own identity,
for she was the living image of that beautiful woman !

Lord Ardilaun had worried himself into a fever, and was
contemplating the impractical plan of going out in search of his
mysterious kinswoman when, on the third day following her visit,
the morning mail brought him a letter :

Dear Cousin [she wrote], I have changed my mind, and I am
going to accept your hospitality — not at the Castle, but at the
Dower House. It was once the home of my people, and perhaps
it would be right that, for a little while, I should live there. But,
I warn you in advance, I may do things you will not approve of,
and if your position as a loyal Briton is dear to you, you must
send me word to go away, and I promise you I will obey. I shall
be at the Dower House sometime tomorrow.

Affectionately, Deirdbe O'Donovan.

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1922.] THE WHITE LADY 371

Lord Ardilaun was animated by the best of motives in his
desire to have his cousin near liim. He hoped to be able to Iceep
her from participation in the political struggle. He told himself
that, when she knew more of the traditions of her family, she
would realize the unseemliness of the course she was pursuing.
Mrs. Delany, who was in charge of his household, was a gentle-
woman, and she would, no doubt, be able to exert an influence
over her.

When Gerald, of Ardilaun, saw his cousin again, she was
seated on the terrace of the Dower House, with old Martin, in a
high state of excitement, dancing attendance on her. It was a
fragrant June morning. On the crumbling pillars, roses were
climbing, and among the eaves, fretted by age and overgrown
with ivy, birds were stirring and singing. As he crossed the wide
lawn, her voice came to him, ringing with laughter. He thrilled
as he heard it. It seemed to him that an exiled spirit had re-
turned to the place. She was as much a part of this old-world
setting as the roses which clung to the decaying stone. He knew
that whatever happened, he would never look on this picture
again without seeing her in it.

Something like this was in the girl's mind, too. She felt that
she belonged there. It was her home, and she had come back to
it after a long absence. She was trying to visualize the old man
who had left it in his youth, banished and forbidden to return —
trsdng to see him here as he was, and as he might have been.
And while these thoughts possessed her, she turned and saw
approaching one who might be a youthful reincarnation of
him.

In the short interview she had had with him before, in the
dim light indoors, she had not noted, as she did now, with the
sunlight falling on his uncovered head, how much he^ resembled
her grandfather. There were the same straight brows over a
prominent nose, and the waving, abundant hair. The lines of
the young man's face were softer; the hair was untouched with
gray, and the figure broader and more upright — ^but in the play
of her imagination, it would have been easy to believe that this
was Roger Valiancy returned to the haunts of his boyhood.

She greeted her cousin with friendly eyes. She had a softer
feeling for him than at their first meeting. She hoped that he
would yet give her reason to think that he was not unworthy of
the good man whose lineaments he had inherited.

"Are you going to send me away?" she asked as he came
forward with extended hand.

''I am not," he answered. *'I am going to keep you always.

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372 THE WHITE LADY [Dec.,

if I caiL It is only now I have realized that this place has been
waiting for you for a long time.*'

She flushed with pleasure at the sincerity of his tone.

''But please don*t forget that I meant every word I said in
my letter. But one purpose has brought me to Ireland, and
nothing can alter that."

She stood before him with the light of an inspired devotion
in her eyes. He was to learn that when she spoke of Ireland, it
was as a crusader might speak of the Holy Grail. He was stirred
by an exhilaration that had something of fear in it, but was reck-
less of consequences. In that rare light, in which she suffused
him, his doubts were mean and contemptible.

The hours were winged periods. For Gerald, at least, a long
silence and a long solitude were broken. For the first time, it
seemed to him, he lived deeply and fully. A being from another
world — one for whom he had been waiting, unconsciously, al-
ways — ^had come to him speaking a strange and beautiful tongue.
He wanted nothing but to listen to her.

She told him of her life in the great American city, where
the streets were like canyons between cliffs of brick and stone;
hut he could not picture her in such surroundings, lost in the
labjrrinths of teeming millions. She was too rare, too distin-
guished for such a setting. She told him of the little family in
which the child was the only woman of the house — her mother
had died when she was an infant — and of her relationship to the
two men she loved — ^her father and her grandfather. She de-
scribed the small apartment in Gramercy Park — once part of
a greater home of wealth and fashion — ^where this oddly-assorted
trio had been happy in the thought that they were working for
Ireland: for when they were not earning a bare living, they were
planning, or writing, or speaking publicly for the only cause that
was dear to their hearts. It was there Roger Valiancy had died
in the summer of 1916, breathing love for Ireland with his last
breath. The Easter Rising, and its aftermath, had been too much
for him. It was only after his death, she learned that he had
insured his life in her favor — and it was this money which had
enabled her to realize the dream of her life. Her father was now
in Dublin, poring over precious Gaelic manuscripts in the library
of Trinity College.

In the afternoon, they had visitors. Miss Nevill and Major
Trench appeared without warning. They did not stay long be-
cause, as they explained, they were "on the run,'' which meant
that they expected arrest. Major Trench had a new car — a Rolls-
Royce, the latest and fastest model — ^and he wanted to leave it in

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1922.] THE WHITE LADY 373

Lord Ardilaun's garage for a day or two. They were going up
the river — the major's motor launch would call for them.

Deirdre was very quiet after they had gone. Gerald knew
that she was fretting about them, and when he spoke to her* she
acknowledged it

"It's not right that they should be in danger and I not with
them/' she said. *'They will be taken, while I am living at ease,
sheltered by your name."

Gerald tried to comfort her.

-'It's not at aU likely," he said, "that Molly NeviU's brother
would have her arrested."

"You don't understand," she replied. "They'll not put her
in gaol. She'll be taken away to a place in England where she'll
have no more freedom than if she were in gaol. But they'll put
him in the worst prison they've got, and they'll kill him with
hardship the way they killed poor Pierce McCan — ^and she knows
it, and that's what's troubling her. The people think more of
Alan Trench than of any other man in Ireland, and that's his
greatest danger. The Government knows that they will do what-
ever he says, and that he'll never compromise."

Then she told him something that she was not sure she
ought to divulge: Alan and Molly were man and wife; they had
been married that morning at his place, in Ballyclare. It was
a daring thing to do; but Alan was determined that the cere-
mony should take place where his people before him for many
generations had been married. The Constabulary kept con-
stant watch on the house, but he arranged that they should be
occupied elsewhere on this occasion. An assault on the barracks
was staged, and information of it was allowed to leak out. Alan
and Molly came down from Dublin during the night, took the
Anglican Rector from his bed in the gray of dawn, and — ^while
the police were engaged in repelling a very feeble attack, in
which no one on either side was hurt — they were married peace-
fully in the drawing-room of the Manor. Cards were sent to
the District Inspector and others, and the whole countryside was
laughing.

Major Trench was fond of such exploits. He took a mis-
chievous pleasure in outwitting the enemy. Many stories of his
audacity were current, some of which were true, and others the
product of the inventive genius of his friends. Once, when they
were looking for him in Dublin, he put a uniform on and helped
them in the search. Bets were freely made in the clubs as to
how long he would evade capture.

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374 THE WHITE LADY [Dec.

VIII.

Lord Ardilaun was not yet awake when a message was
brought to him from Martin O'Gara on the following morning.
The old man had been enjoined by his lordship to take care of
their visitor, and a room had been given him in the Dower
House. Martin was in the seventh heaven I When he was pre-
sented to her by his master, who told her something of his his-
tory, he stood before her with trembling limbs and such a look
on his face as he might have offered to the Blessed Virgin.
Thereafter he went about talking to himself, praising God that
he had been spared to see her, and going over in his mind the
question he would ask when a good opportunity arose.

He was at the Castle about seven in the morning, in a very
excited state. His lordship must be called at once. The police
were watching the house. They might break in at any moment
— ^anything was possible. He shook with rage when he pictured
them laying hands on her. When Mrs. Delany had promised
to deliver the message instantly, he hurried back to the Dower
House.

When Lord Ardilaun, hastily and incompletely dressed,
came out on the terrace, he found the District Inspector waiting
for him. The ofBcial saluted him with a somewhat shamefaced
smile.

''I hope Fm not disturbing your lordship,'* he said. "I've
been waiting a while, the way Fd not be taking you out of your
bed."

'*What'« on your mind, Sharpe? Has the 'Castle' got me
on its blackUst?"

The D. I. C. waved his hand deprecatingly. His task was
not an agreeable one.

''Nothing of the kind, sir, and I'm hoping they'll have no
reason to do that. But I think your lordship knows who Fm
after. There's no one could be sorrier than I am, for Major
Trench is a gentleman, but I think he is making a mistake in
Joining up with a lot of rascally Sinn Feiners."

"Quite so, Sharpe. Perhaps the major will give you his
reasons when you get him. In the meantime, you ought to know
that he is not here. He paid us a short call yesterday, to give
us a chance to congratulate him. You heard of his wedding,
I've no doubt."

The inspector smiled a sickly smile, and explained that he
was aware that Major Trench and his bride had gone up the river
in his launch after his call on his lordship, but he was led to

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believe that they had come back and taken shelter in the Dower
House again. Lord Ardilaun assured him that his information
was inaccurate, but the inspector was sorry to say that, while
he didn't doubt his lordship's word at all, he had orders to search
both buildings, and he must do his duty.

Lord Ardilaun had no reason to complain of the conduct
of the Constabulary under Inspector Sharpe. The inspection of
the Castle was more or less perfunctory, but at the Dower House
a very thorough search was made. His lordship watched the
proceedings with an amused smile. It was evident that the an-
cient keep was under suspicion. Even the cellar was ransacked
with lighted candles; they left no hole or corner unexplored.
But while the work was done thoroughly, there was no insolence,
no provocation, such as he had witnessed more than once in the
towns.

There was one person who found nothing amusing in the
situation. Deirdre received the inspector with a stony gaze
which ignored his existence. After the first glance^ she never
looked at him again, nor at any of his men. Lord Ardilaun
treated the matter as a joke, and when the police were gone, he
laughed over his cousin's attitude towards the inspector.

''I shouldn't have believed that you could look so vricked,"
he said, ''and there was a moment when I saw that your hands
were shaking. If Sharpe had looked at you then, he'd have been
sure that we were hiding the major."

Deirdre allowed her work to drop into her lap. A faint color
crept into her cheeks, and she looked at her cousin with a peculiar
smile.

"Do you remember what the men were doing about that
time?" she asked.

''What were they doing!" he repeated. "Oh, poking about
the room. No, by Jove! I remember now, one of them was
hammering on the wall, as if he thought — oh, heavens!"

He stared at his cousin like one who sees a ghost.

At this moment someone entered the hall and, as Deirdre
put her finger quickly to her lips, Martin O'Gara appeared at
the door. Lord Ardilaun told him to come in, and the old man
advanced slowly, his eyes fastened adoringly on the young lady.

"Have they gone?" she asked in a whisper when he was
quite near.

"They have, m'lady."

"Are you sure that none have stayed behind?"

"Quite sure, m'lady. I watched them go, and I've been over
the grounds since."

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376 THE WHITE LADY [Dec.,

''We're depending on you, Martin* *agrad,'* she said softly.

The old man straightened his bent form, and his eyes
gleamed mistily.

''Never you fear, m*lady, there's none'U come near the house
without m be givin' you warnin'."

When Martin had departed, Deirdre faced her cousin again
with that strange smile on her lips.

"Gerald," she said, "I'm going to show you how much I trust
you."

She went to the window and stood for a moment looking
out oyer the river. His lordship watched her in puzzled silence.
She turned suddenly and crossed the room to her great-grand-
mother's portrait She grasped the heavy molding of the
frame and tugged at it. The picture swung forward and stood
at a right angle to the wall. She knocked thrice on a panel and
ran her fingers along its fluted edge. The panel slid away and
disclosed a cavity. Lord Ardilaun gasped as he saw a stooped
figure emerge and turn to help another through the opening.

His guests of the previous evening stood before him, hand
in hand. Deirdre indicated their presence with a sweeping ges-
ture. She laughed, but there was an undercurrent of nervous-
ness in her laughter:

"My lord," she said, "it is evident that you do not know the
hospitable capacity of your house."

Major Trench waved his free hand negligently:

"Here we are again, old chap— circumstances over which
we had no control, y'know. Hope we are not wearing out our
welcome."

IX.

Lord Ardilaun and his cousin were on their way to Bally-
clare. Major Trench wanted to have a message delivered to
his housekeeper, and Deirdre saw an opportunity to gratify a
desire of her own, and to give the honeymooners a day to them-
selves at the Dower House. There would be no risk in this mis-
sion, for they would not go near the Manor. They would have
luncheon at the Clare Arms, and their host would take the mes-
sage and see that it was delivered. In the meantime, Alan and
his wife would enjoy themselves without a care, for Martin
O'Gara would be on guard, and they had a safe refuge at
hand.

Deirdre was in high spirits. She had suggested to her
cousin that they should ride, for she preferred a horse to a motor.

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She had learned to ride almost as soon as she was able to walk.
Roger Valiancy's knowledge of horses was the one thing he had
been able to turn to commercial advantage^ and at that time he
still retained an interest in a Riding School he had established
many years before. The girl was aquiver with an overflowing
sense of happiness, which she did not try to analyze. Yet there
was reason enough apparent. She breathed deeply the beauty
of a fragrant world: the air was sweet with the smell of flower-
ing hawthorn, and the sun's warmth on her cheek was like the
touch of caressing fingers. She loved horses, and she was rid-
ing the kind of beast she had dreamed of all her life— a perfect
creature, instinct with grace. Add to this that she was not un-
conscious — as, normally, no young woman is— of her own fit-
ness to complement the picture.

Lord Ardilaun, gazing wraptly, was quite sure there never
had been anything in the world so beautiful. He was afraid to
speak — he was almost afraid to breathe. He had a whimsical
fancy that if he did, she might vanish like a creature of the
Sidhe. He let her ride a little in front of him, that he might
feast his eyes on her. When they mounted a gentle incline, the
blue of the sky made an enchanting background for her head,
and the sun worked magic in her hair — ^yesterday it was dark,
but today it was a nest of golden lights.

She turned and looked at him, and the bewildering depth
of her eyes caught his breath away. She was sajring to him,
wordlessly: "Gerald, this is my country — ^my Ireland — and I
love it; and I love you a little, I think, because — because — you
have not disappointed me." Something of this message, vaguely
and confusedly, he must have got, for he had an insane impulse
to commit an act of egregious folly, that would destroy their good
understanding and frighten her away from him. He was sud-
denly aware of a vast loneliness. He said to himself in despair:
''Oh» God! What will I do if she leaves me?"

When they were at luncheon, at Ballyclare, she tried to tell
him how grateful she was for his invitation to her friends to
remain at the Dower House, but he would not listen to
her.

"I don't want you to thank me for that," he said, ''because
your thanks implies that you thought me a poor kind of crea-
ture — and I don't think I was ever so bad that I would have re-
fused them shelter — but there's one thing I wish you'd tell me:
why did they come back, and when? I asked you that question
yesterday, but you didn't answer it."

"I know," she said. I wanted to ask MoUy if I might Id!

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378 THE WHITE LADY [Dec,,

you about it. She has giyen me permission. They have a hid-
ing place up the rivcir — on Lough Derg. The police have never
been able to find it; but they are very active now. Alan had a
close call yesterday. Sharpe and his men were waiting for him
in the lake. At a certain point, he was signaled from the shore»
and decided to return. Sharpe must have got word that he had
turned back, for he followed. In the meantime, Alan and Molly
had the launch hidden and had come to us. The police were
watching the house all night; I imagine they felt quite sure they
had him."

''But how did Alan know about the secret place?"

"It was I who told him/' she answered.

''But how did you know of it? Why, even to me it had been
only a fable, and I had completely forgotten it."

His cousin laughed, delighted.

"Isn't it strange!" she cried, "and I have known about it all
my life. I can't remember a time when I wasn't dreaming about
that wonderful place and building stories around it Of course,
my grandfather told me of it — and many thrilling tales of the
priest-hunters. What kind of a boy were you at all — ^that you
never tried to find it?"

"I was a queer, lonesome kind of lad, I think, and a horrid
little coward. You see, I had no brothers and sisters to knock
courage into me. The Dower House was supposed to be haunted,
and the servants wouldn't go near it. Old Martin told me of the
secret chamber, but I don't think he knew himself where to
look for the panel. Anyhow, I went away to school in England
and forgot it. But how did you manage to discover it so
quicklyr

She laughed again, with a childish enjoyment of her triumph.

"It was very simple — I knew exactly where to look. It was
the first thing I did that evening when I frightened poor Martin
out of his wits. The picture was not very difficult to move, but
to open the panel was another matter. Luckily, Alan always
carries a sort of burglar's kit. He says he never knows when
he may need it. Anyhow, we got it open at last, and Alan scraped
and oiled it until it worked quite freely. Wasn't it a bit of luck
that we were able to get it ready that evening?"

They left the town behind, making their way slowly home-
ward. The horses sidled together like good comrades, biting
plajrfnliy at each other. Lord Ardilaun gazed furtively at the

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curve of Deirdre*s cheek. The sun was going down, and the
world was bathed in a magic light

They turned into a lane on the edge of a plantation, taking
a short cut to the river. The lane led through a little wood
where clumps of hawthorn sent out waves of perfume. Between
the trees they had enchanting glimpses of the stream and of
slopes carpeted with golden whin. They came out on a clearing
overlooking the road and the valley of the river.

How peaceful — ^how serenely beautiful it was! How was it
possible that violence and cruelty could exist in such a world?
To this thought, that was in the hearts of both of them, there
came a sudden and shocking answer. The peace was shattered
by a cry of human anguish. Lord Ardilaun, turning startled
eyes on his cousin, saw that her face was livid. Before he had
time to utter a word, she plunged away from him, beating wildly
at the mare's flank. As he followed, he discovered the cause.

In the middle of the stream was a man struggling for life.
On the shore, others were running frantically back and forth,
and a few yards away two soldiers stood with leveled rifles. As
one of the onlookers, calmer than the rest, ran ynih a long pole
in his hands into the river, a soldier fired. The bullet skipped
on the water in front of him, and he dropped the pole hastily
and retreated.

When Ardilaun's horse cleared the road, Deirdre was charg-
ing the soldier who had just fired, and he caught a glimpse of a
face white and set and eyes that blazed with anger. The sol-
dier turned as she was almost on him, but he went down without
a word and lay motionless. His companion, who had called a
belated warning to him, cursed savagely an^, raising his rifle
as the girl swept by, took deliberate aim. Lord Ardilaun prayed
heartily, if briefly, for the first time in his life, perhaps — ^but he
followed it up with a roar of such commanding authority, sound-
ing a note he had often used to his men in Flanders, that was
probably more effective than the prayer. The gun-barrel wav-
ered and descended, but before the fellow could look around,
his lordship brought him to earth with a swinging blow from
the butt of his riding-crop.

A quick glance told him that no imminent danger threat-
ened his cousin. He leaped from his horse, and, taking the guns
of the disabled soldiers, dropped them into the river. By this
time, Deirdre had ridden into the stream, and the mare was
swimming towards the almost exhausted man who, clinging des-
perately to life, had managed to keep himself afloat. Lord Ardi-
laun followed, but before he reached her side, the man was al-

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380 THE WHITE LADY [Dec,

ready clinging to her stirrup* and the plucky little mare had
turned and was doing her best to get back to shore.

Together they brought him in. His friends ran out waist-
deep to take him, with praises and endless blessings for the res-
cuers. They knew his lordship, and they assured him that the men
of Clare would never forget his heroic conduct — never, till the
end of time; as for the young lady, wwds failed them: her like
for courage and beauty was never seen — not all the famous
Queens of Ireland — ^not Maeve herself — could equal her!

All this was very pleasant, but there was a more serious
matter to consider. One of the soldiers had a broken leg and
must be cared for. This was the one Deirdre had run down;
the other needed only a dash of cold water to bring him to his
senses, and he was tractable enough now that the odds were
against him. The materials for temporary splints were found,
and Lord Ardilaun bandaged the leg and made the injured man
as comfortable as possible. His companion was sent away to
fetch medical aid and a stretcher from the barracks.

Meanwhile, Jimmy Keane was telling his story. Jimmy was
married and lived at Ballyclare, but his old father and mother
were still on their bit of land across the river. This morning
he had got word that his mother was ill, and when his work
was finished, he had tried to cross by the bridge. He ought to
have known better, but he thought, considering the reason he
had, that the soldiers might let him pass. They refused, and
in the argument that followed, he had been beaten and thrown
over the rail into the river. His lordship knew the rest.
Jimmy's face gave evidence of the truth of his story: his lips
were cut, and one eye was swollen and discolored.

*'It's a quare country to live in,'* he said bitterly, ''where a
man would be destroyed for reason of wanting to see his old
mother, and she at the edge of death. And, sure, in the final
end, it's myself will pass away before her. It's marked for de-
struction I am by the token of what's happened today. Yer
honor can guess what they will be doing to me if they ketch me
after this. I'll be another was 'shot trying to escape.' "

XI.

Tou can be quite sure of one thing, Ardilaun; they will
come after you, and unless I'm greatly mistaken, they will come
for you tonight. There are too many of our class going over to
the people, and they're bound to make an example of a man like
you. Take my advice, and come with us."

The speaker was Major Trench. Lord Ardilaun and his

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1922.] THE WHITE LADY 381

cousin had just returned, and Deirdre had gone to her room to
change her wet clothes. Mrs. Trench was with her. Lord
Ardilaun looked thoughtfully at his companion and shook his
head.

''Sorry, I can't see it your way. Major. Fve done only what
any decent citizen ought to do, no matter what his political con-
victions may be — ^prevented a dastardly crime. If I am arrested,
so much the better; it will give me a chance to tell them what I
think of the system, and I shall get all the publicity possible."

"My dear chap, what is the use of blinking facts? The truth
is never made public in Ireland. The story that the other side
will tell, is the one that will be made known, and it will be just
sufBciently different to put you in the wrong. Listen to this:
Jimmy Keane tries to cross without a permit. When he is
stopped, he jumps into the river and attempts to swim across.
A soldier fires a bullet in front of him, to frighten him, where-
upon you and your cousin attack the soldier, who is merely doing
his duty, and inflict grievous bodily injury on him. How does
that sound? Plausible, isn't it? — and your version will never
be heard."*

Lord Ardilaun looked doubtful for a moment; but he shook
his head again, stubbornly. He had committed no crime, and
he was not going to run away like a criminal. They could not
dispose of him as they would of Jimmy Keane. He had influ-
ence, and he would exert it to the limit There were good law-
yers to be had, and he would make the truth known if it cost
him every shilling he owned.

Major Trench was not one to waste argument on a man who
would not be convinced, especially as he was risking his own
freedom every moment that he remained with him. He was
anxious to save Ardilaun from arrest, all the more now that it
seemed likely his cousin would be able to convert him to the
cause; but he was still more anxious that Deirdre should not be
taken. She was too valuable to lose, and he knew that since she
had brought this trouble on him, she would not leave him to face
it alone. The only thing that remained was to save them in
spite of themselves. He had an idea — ^he wasn't at all sure it
was possible — but it might be worth risking, if circumstances
were favorable.

He called to his wife that they must be going. When Ardi-
laun suggested that they should stay and make use of the secret
chamber, if necessary, he declined, and told his lordship that
he was hoping he would think over what had been said, and use
the room himself, if the occasion should arise.

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382 THE WHITE LADY [Dec.,

It was after midnight when old Martin came to tell his
master that the police were coming. He was devoutly thankful
then that he had decided to stay at the Dower House. Of course,
they would come here first, and it was a good thing that he was
here to receive them. Deirdre was in bed, sleeping, by this time,
he hoped. If it was only himself they were looking for, he would
go quietly with them, and she need not be disturbed. He would
leave a message for her with Martin.

He put on cap and coat and went out softly to the terrace.
The stars were shining brightly. He could see them dimly,
marching silently in double file between the trees. He counted
ten of them, and the inspector at the head of the line — ^he knew
his thin, erect figure. As they came across the lawn, he went
down the wide steps to meet them. He leaned against the stone
balustrade, waiting for them.

'^Well, Sharpe, I suppose it's myself you're wanting this
ttme.'*

The inspector saluted and hesitated for an instant.

^'Begging your pardon, my lord, it's the young lady."

••Whatr

Lord Ardilaun's heart sank.

'"Word has come from Dublin, sir, that they've been looking
for her. The little affair this afternoon told them where she
was."

**Am I to understand that you haVe orders to arrest her, and
not myself?"

"Those are my orders, my lord."

His lordship felt the blood rushing to his head. He made
a desperate effort to control himself. He had considered it pos-
sible — even probable — ^that a warrant would be issued for her,
but he had foreseen merely a formal charge which he would
answer and give bonds for her appearance in due time. Com-
ing at this hour, he had been quite sure that they wanted only
himself — but now, the thing had a different aspect. Bail might
be refused. The thought of what might happen set his blood
boiling.

"Come inside," he said, shortly, and turned away.

As he mounted the steps, Sharpe said a few words to his
men. Four of them followed him, and the others divided and
went away to either side of the house.

Lord Ardilaun opened the library door and allowed the in-
spector and his men to pass through. He followed, closed the
door behind him, and switched on the lights. The men ranged
themselves silently along the wall, and Sharpe stood, grim and

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1922.] THE WHITE LADY 383

erect, by the library table. His lordship walked over to the
hearth, in which a fire was still burning and, turning his back
to it, faced the inspeator.

"If it is for my cousin you have come, will you be good
enough to tell me why you have come at this hourf *

The inspector moved uneasily from one foot to the other.

"I am sorry," he said, "but your lordship knows that a man
in my position cannot question orders."

The other cut him short peremptorily.

"I donH know anything of the kind. I know that you are
inspector of this district, and that, as such, you have authority
to use your own discretion on such a point. Here is a woman,
gently born — my cousin — and because she would not stand by
and see an inoffensive fellow-creature drowned like a rat, by
brutal soldiers, she is to be dragged from her bed in the middle
of the night. Do you think I will permit it, Sharpe?"

"You cannot defy the law, my lord."

"When the law undertakes to perpetrate such an outrage,
I can, and will. You may wait here until morning, if you wish,
and my cousin and I will then go willingly with you."

"My lord, my orders are positive. I must take the young
lady into custody at once. It is not because of the attack on
the soldiers — ^there is something more than this. Dublin has
telegraphed instructions, and we must obey."

Lord Ardilaun was silent for a moment. The blood was
throbbing dangerously in his temples. A smoldering fury burned
in him. Why had he not brought a revolver with him? He
was ready to kill, or be killed — ^but she should not suffer in-
dignity while he was alive. He stood and picked the tongs
from the hearth. He moved over and placed his back against
the door.

"I shall not allow my cousin to be disturbed before the morn-
ing," he said coldly.

Inspector Sharpe was angry and perplexed. There was
something wrong with a situation which ranged the landed
gentry against him. He admired and respected his lordship —
to lay hands on him seemed almost like sacrilege — ^but how was
it to be avoided?

'*My lord," he said, after a long pause, "I shall give you five
minutes to think it over. If you will not listen to reason, you
will force me to do what will be very disagreeable to both of us."
He drew his revolver from its holster as he spoke. 'Tou do not
understand the situation, I think. This young lady is working
for Sinn Fein — she is valuable to them. At this moment, they

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384 THE WHITE LADY [Dcc^

may know that I am here — and before morning they may come
in force to—"

The inspector's sentence was cut off suddenly and dramat-
ically. A voice called briskly from a window behind him.

'*Quite right, Sharpe — only you don't do full justice to our
eiBciency — ^we were here before you. Don't stir — don't turn —
we have every man covered. Careful, Sharpe! I have a nerv-
ous trigger-finger — I shouldn't like to put a bullet between your
shoulders. Hands up, there — you four — quick, I say<--do you
want to die in your boots?"

Four pair of eyes stared, aghast, at the window. Four pair
of hands went up. Sharpe stood with sagging shoulders — a fig-
ure of despair. He knew that snapping voice, and he knew its
owner would shoot swiftly and surely. He saw inwardly the
picture he dared not turn his head to see. The voice rang out
again, clear and compelling.

''Hand your weapon to Lord Ardilaun, Inspector. Will you
kindly take it, Ardilaun? Thank you! Cheer up, Sharpe,
there's no disgrace in being taken this way — ^we had you on the
hip. Thoughtless of you, though, to scatter your men — you
made it very easy for us. They're safely locked in the stable."

Major Trench threw his legs over the sill and dropped
lightly into the room.

"Come in, Michael, and disarm these warriors," he called
back. "Come around by the door, Molly — and bring Deirdre
along." He turned to his lordship: "This little comedy was
for your benefit, Ardilaun. Deirdre was afraid that Sharpe
might so far overcome his respect for the aristocracy as to lay
hands on you, or even shoot you— otherwise, it would have been
simpler to let you finish your argument with him."

When Michael had collected the weapons of the police, Sean
came down from the window and joined him. Martin O'Gara
opened the door of the library and ushered in Deirdre and Mrs.
Trench. Lord Ardilaun stared when he saw that his cousin
was fully dressed. She went directly to him and put her hand
on his arm. They looked into each other's eyes for a moment.
His lordship's heart was beating rapidly. The girl caught her
breath in a little gasp of relief.

"Oh!" she said. 'Ton shouldn't have done it, Gerald.
They would have shot you if Alan hadn't come."

Lord Ardilaun put his hand over hers and held it tight.
He'd have been shot willingly for the joy of this moment.

"How did you know?" he asked.

"I didn't go to bed. I was sure something would happen.

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1922.] THE WHITE LADY 385

I heard you go out and I followed and listened at the door. I
heard what Sharpe said. If they weren't going to arrest you,
I didn't mind running away. I ran back to my room and dropped
from the window, just in time. As I reached the shrubbery, a
policeman came round the corner of the house. I found Alan
and the others in the shrubbery.*'

Major Trench was talking to Michael, while Sean kept an
eye on the prisoners.

*'Drop them anywhere you like, Michael — the farther away,
the better — ^but don't lose any time. Meet me at the usual place
— ^we'U be waiting for you at the landing. I'll take Sharpe with
me and put him ashore a few miles up the river."

Michael and Sean, herding the four policemen in front of
them at the point of their revolvers, left the room. Major
Trench turned to the others:

"Come, my children, there's no time for mooning or spoon-
ing; are you coming, Ardilaun?"

His lordship looked at his cousin, whose hand he was still
holding. She shook her head slowly, as if in answer to a
question.

*'It is you who must decide, Gerald," she whispered, but her
eyes never left his.

The major laid his hand on the drooping inspector's
shoulder.

"I'm going to give you a long walk, Sharpe, before break-
fast, and I'm hoping that you'll think seriously about quitting
the R. I. C You're as decent a man as anyone can be who comes
from Antrim, and I've got a job for you when you've sent in your
resignation."

Lord Ardilaun whispered something to his cousin, and the
girl, vdth a sudden, impetuous movement, bent and kissed the
hand which held hers. His lordship had, fortunately, another
hand unoccupied — ^and he, too, could be impetuous.

Deirdre freed herself gently, and lifted a flushed face, and
eyes that were dim with happy tears.

"My lord," she said, "Roger Valiancy is at peace tonight.'*

[Concluded.]

TQL. CXVI. 25

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The Ball and the Cross.

The Ball and thb Gross is one of the symbols of Christianity. It
signifies, as is obvious, the World and thb Faith« It is our intention
to publish monthly in this department two or three short articles, which
may appropriately be grouped under the caption chosen.

THE CHRIST-CHILD IN NICARAGUA.

r[ROUGHOUT the entire world the birth of the Christ-Child
will soon be observed, but perhaps nowhere is there a more
beautiful custom than will take place in the old Spanish churches
of Central America. It was the privilege of a Boston woman to
attend one of these services in the little town of Matagalpa, which
lies one hundred and twenty miles from a railroad, up in the
mountains of Nicaragua.

All roads led to the old cathedral on Christmas eve. Kneel-
ing on the stone floor before the flower-decked altar of the Blessed
Virgin was a picturesque throng, Indian and Spanish men, women,
and children— even the dogs were not unwelcome, but wandered
at will among the worshippers. Hundreds of candles illuminated
the big, gray adobe church, the masses of tropical flowers, the gay
colors of the silken reboses on the heads of the women made bril-
liant patches in the soft light. Only for the chosen few were
seats provided. These were ordinary chairs, which had been
kept in reserve for the owners by means of a chain stretched from
arm to arm, and fastened with a padlock. All evening long, from
nine o'clock until twelve, the ordinary folk knelt on the hard
stone floor, making their devotions.

While this service was being held, the priest, taking the
image of the Christ-Child from its sacred place, gave it to his mes-
senger, and bade him carry it to a certain home in the town. In
every home in Matagalpa there was an empty cradle awaiting the
coming of the Christ-Child, but no one except the priest and the
messenger knew who was to be honored that night. Kneeling
and praying, the worshippers awaited the pealing of the midnight
bells, which told them the Babe had found a resting place, then,
with shouts of joy and expectation, they ran, first to their own
home, and then, in groups, from house to hous^ seeking the ''new-
born Babe."

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1922.] THE BALL AND THE CROSS 387

Qose by the church, we entered an adobe house to find the
long, low front room divided in half by a low bank of palms and
masses of fiowers, along the sides and across the back the decor-
ations were the same, only the palms reached to the ceiling and
the flowers were in greater profusion. The carpet in this en-
closure was unique and very lovely. Matting had been wet
and sprinkled with oats, which had sprouted, and by this time
were about three inches high, making the most exquisite floor
cover imaginable. A path of flower petals led from the front of
the room to the tall palms and flowers at the back, and there, fes-
tooned with tiny pink rosebuds and white lilies, was the cradle
awaiting the Christ-Child. Large stones had been placed here
and there under the matting to raise it, and on these "mountains"
small trees were placed. To make them appear like the moun-
tains around Matagalpa, they had fashioned little brown monkeys
of clay, which were playing in the trees, while prowling, very life-
like, were miniature tigers and lions. Village scenes were also
depicted, women grinding corn and making tortillas.

Leaving the house for a time, we searched in vain, passing
through street after street, but, at last, we saw a great crowd kneel-
ing before a very humble home. A poor woman, for the sake of
her little child, who had died, had spent her all in preparing her
home for this other Babe Who might come, and there, in one of
the lowliest homes in Matagalpa, to a childless mother, came the
Christ-Child as a comfort and guest.

CATHOLICISM IN SCOTLAND.

Yj[7HEN Protestantism dies in Scotland, it will be dead "in-
▼▼ tirely." There is no country in which the Protestant re-
ligion was accepted more completely, or has held on more tena-
ciously. But even Scotland has begun to show the signs of re-
conversion to the ancient faith. Recently, in connection with a
general census of Great Britain, an interesting document came to
light concerning the number of Catholics in Scotland about a hun-
dred and thirty years ago. The contrast with the present number
is illuminating and very hopeful. The registrar-general in charge
of the new census, happened upon a computation of the relative
number of Protestants and Catholics in Scotland, made in 1755
by a certain minister of the Kirk, Rev. Alexander Webster, of
Edinburgh. It seems that at that date there was not a single
Catholic in Glasgow, whereas now there are approximately 500,000.
In many smaller towns and "parishes," according to the minister's

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388 THE BALL AND THE CROSS [Dec.,

calculations* Catholics were all but non-existent. There were 12
Catholics in Solway Firth and 889 Protestants; there were 85
Catholics and 814 Protestants in Buittle, and only 22 Catholics
out of a population of more than 5,000 in Dumfries. In Maxwell-
ton, the proportion of Catholics was slightly higher, 118 out of
about 1,381. There was only one Catholic in the town of Paisley,
and only three in Dundee, which at that time had a population of
12,477. Aberdeen had only 135 Catholics.

Naturally, in the Highlands, Catholics were more numerous.
In the parish of Ardnamurchan, from which Catholicism had never
been expelled, there were 2,300 Catholics and 2,700 Protestants.
Altogether there were only 16,490 Catholics in Scotland. Today
there are over 600,000.

But even more conspicuous than the Catholic increase, is the
Protestant decrease. Only half of the total population of 4,888,-
000 attend religious service of any kind. Consequently, Catholics
already form one quarter of the church-going population. In the
area of the Synod of Glasgow, the general population increased
by 87,000 in ten years, but the number of Protestant churches de-
creased by five. In Glasgow city there was in the same period an
increase of 25,000 people and a decrease of three churches.

The number of marriages and of school children in Scotland
is even more favorable to Catholicism. In 1907, there were 2,555
Catholic marriages. In 1921, there were 5,894. The number of
Catholic school children increased 1,037 in two years, while the
number of Protestant school children decreased 1,812. In Dun-
dee, in the same two years, the Catholic school children gained
by 176 and the Protestant school children lost by 873. In Edin-
burgh, for the same period, the Catholic increase was 175, and the
Protestant decrease 1,389. Those who would belittle the im-
portance of the Catholic gain may say that it is due, not to con-
version, but to the immigration of the Irish. Be that as it may,
the fact is that since 1755, while the general population of Scot-
land has multiplied six times, the Catholic population has mul-
tiplied forty times.

Evidently, the Church has reason to be hopeful, even in the
home of John Knox, the last stronghold of the most vigorous form
of the Protestant religion.

Mr. J. S. Phillimore, writing on this topic in the Dublin
Review (October), makes a remark that is full of significance for
the revival of Catholicism, not only in Scotland, but in every
Protestant country: "Of all the circumstances, none is more full
of encouragement than this; the Catholic case welcomes and de-
mands light, critical inquiry, re-trial of judgments; the Protestant

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1922.] THE BALL AND THE CROSS 389

position is rooted in obscurantism and the sanctity of tlie chose
iugier

Here, evidently, is the precise reverse of the usual opinion.
Yet, upon observation, the fact becomes evident; the countries
that accepted the ^'Reformation" can scarcely afford to reconsider
the cause of the break with the Catholic Church. Reconsider-
ation leads to reconversion. The Catholic Church waits. She
can afford to wait. Her appeal is to time, as well as to truth.
And time is a test of truth.

HARRIAGE AND DIVORCE IN LATVIA.

ON the shores of the Baltic, I was speaking with a woman of
Latvia. She had spoken warmly — or had she trumpeted? —
her praise of the marriage code passed by the Latvian Constituent
Assembly in February of 1921, and her enthusiasm had given rise,
on my part, to a curiosity which, while it by no means equaled
her satisfaction with the law, did at least evoke eager questioning.
Had I indeed found in this brand-new republic the last word, the
ultima Thule of wisdom, on the most sacred, the most important
of human relationships? ''Explain this code to me,'* I said.

"I shall explain the law by telling you what it means to me, for
instance," she said. "Understand, then, that for twenty-five years
— ^for twenty-five years, mind you — I have hated my husband —
think of living that long with a man you hate! — ^and now** (joy-
ously), "Fm going to get rid of him." 'TTou are going to divorce
him? On what ground?" "On what ground?" — surprise at my
slow wit — "but I have told you — on the ground that I hate him
and don't want to be his wife any longer, of course." After that,
I read the law and inquired into the circumstances of its passage,
and my melancholy conclusion was that in Latvia there must be
many wives who hate their husbands.

There were other reasons, besides the elation of my Lettish
acquaintance, to be curious about the marriage code. The Letts
were newcomers, and interesting in the way that newcomers
always are. When a family moves into a community, the neigh-
bors watch the unpacking of the furniture, appraise the books and
pictures, and wonder whether these people will raise or lower the
town's moral and cultural tone. The Letts were unpacking their
furniture : for centuries they had been under, first, German, then
Russian, rule; after the armistice, they became an independent
nation. The marriage code was one of their first attempts to
express their own ideas as to how society should be constructed.

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390 THE BALL AND THE CROSS [Dec,

a clue as to the kind of influence which this new family would
exert in the community.

But the thing which lent most interest to the law was the fact
that the women, as I was given to understand, had had so much
to do with its passage. When independence was declared, the
women of Latvia were given the ballot and made equal partners
with the men in the government of the country. Presumably,
then, the code passed by the Assendi)ly reflects the views of a very
large section of the women of Latvia.

The new code makes it by no means easy to take a husband
or a wife in Latvia. Hasty or clandestine marriages are impos-
sible. The law altogether prohibits the marriage of men under
eighteen years of age, of women under sixteen, and of persons of
both sexes afflicted with venereal diseases in a contagious state.
Persons under legal age may not marry without the consent of
their parents or guardians, but if this be refused without good
reason, the court may authorize the marriage. Banns of matri-
mony, (here, as well as in prohibiting clandestine marriages,
Latvia has borrowed from the age-proved wisdom of the Church),
must be published for a period of two weeks in the local registry
of marriages at the dwelling place of both the bridegroom and the
bride. Application for publication of the banns must be docu-
mented with numerous certificates covering all conditions legally
prerequisite to the marriage. Those guilty of false declarations
are to be punished in accordance with the penal code. If the
candidates have complied with the law at every step and none of
the various documents discloses a legal barrier to marriage, they
may go forth and marry, either in a registry of marriages or before
a clergjrman of any creed.

Marriage by proxy is forbidden. Both parties must be pres-
ent in person, attended by two witnesses of legal age. If mar-
riage be entered into before the manager of a registry office, the
ceremony must take place in public in the rooms of the registry;
outside the office, the manager may unite people in marriage only
when sickness prevents one of the parties from coming to the
registry. Marriages not contracted before a clergyman or in a
registry office — with the above exception — ^are declared null.

From all this, it might appear that the majority of the Con-
stituent Assembly had a high conception of marriage. Certainly,
it did some things very well. Nevertheless, the majority of the
Assembly appears to have had a very low conception of marriage.
It looked upon it not only as a mere civil contract, but as one
without any binding force whatever. It revealed its mind, not in
making marriage difficult, but in making divorce childishly easy.

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1922.] THE BALL AND THE CROSS 391

But perhaps, after all, we ought to pay the Letts the compli-
ment of saying that they are not hypocritical. What we do under
false pretenses, they do openly. When an American and his wife
both want a divorce, but have no legal ground, they are put to the
trouble of inventing a fiction. The husband is accused of cruel
and inhuman treatment, whereas he may consent to divorce be-
cause he is intimidated by his wife. In Latvia, husband and wife
merely say to the court: "We want a divorce." If the court asks
why, they may reply that that is no concern of his. And, under
the marriage code, it is no concern of his; the joint plaintififs are
under no obligation to assign any reason whatever. The court's
duty is to invite husband and v^fe to be friendly again, and then,
if they refuse, to grant the divorce.

Divorce is also granted on the usual grounds of infidelity,
abandonment, cruel treatment, and the like. A marriage may be
dissolved if husband and wife have lived apart uninterruptedly
for a period of three years; if either is afflicted with a lingering
mental or contagious disease difficult to cure; if either is sterile
in the marriage relation, physically unfit to discharge the marriage
debt, or feels a repugnance against sustaining the relation of hus-
band or wife towards the other. It was not difficult, one ima^nes,
for the woman who had hated her husband for twenty-five years
to find a ground for divorce. It is a poor law, however, even a
poor divorce law, which does not reveal at least some evidence
that those who wrote it did not go as far as they might have gone.
They could have won noisy applause from America by providing
for the dissolution of marriages when either party insisted on
more than two children. What they did provide was that either
might seek divorce if the other avoided bringing children into the
world. The Letts, apparently, are not parties to the international
conference on the limitation of progeny.

That portion of the code relating to divorce is disappointing,
but not surprising. Legislatures,, as a rule, are not concerned to
guard the sanctity of marriage as a sacrament, even if the safety
of the state and the material welfare of society do demand the
preservation of the defenses built around marriage. To the Cath-
olics of Latvia, these sections of the code must be particularly
distasteful. With genuine social progress, neither a Lettish nor
any other Catholic can maintain a quarrel; with social changes
which begin with the breaking of the Commandments, no Catholic
can maintain peace.

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Editorial Comment.

<<nPHERE are no bad books. There are no
A Judge '■' good books. There arc only badly-^n*it-

As ten books, and well-written books/' The

Literary Critic, words are the words of Oscar Wilde. The sen-
timent is that of a majority of the literati, and
of a considerable number of publishers. That fact becomes obvious
whenever a test case arises. Recently, there was a suit*at-law,
brought by the New York Society for the Suppression of Vice,
against a publishing firm which has specialized in producing mor-
ally obnoxious books. The volume chosen as particularly offen-
sive, is a translation of the Satyricon of Petronius. The Society
alleged that the publishers had violated the law against obscene
literature. The court decided in favor of the publishers.

Whereupon Mr. Sumner, Secretary of the Society, declared
that *'no other book which has received the sanction of the courts
is anything like the Satyricon. Criminal acts are therein described
in the bluntest language. A man who would repeat phrases from
it on the street comer might be sent to jail for six months. The
Decameron is a Sunday School book beside it. If this decision
holds, ansrthing that has ever been written by anybody may be
safely printed and circulated.**

Neither the magistrate nor the publishers deny that the
Satyricon is, in part, obscene. And there is a section (1141) of the
Penal Code which prohibits the publication and sale of obscene
works. Yet the Court decided that the law had not been violated.
With the logic of the decision, we are not concerned.

What interests us particularly are the remarks and reason-
ings of the judge, in which he justifies his decision. In a disserta-
tion of some three thousand words, he has quoted the opinions of
literary critics on the work in question, and, weaving them to-
gether with his own observations, has produced a treatise on the
ethics of literature. The smartest of our weekly papers declares
that any first-rate critic might well be proud to sign his name to
the document produced by the city magistrate.

We cannot agree with that eulogy of the judge. But we will
say this for him: he has crowded into one essay, practically
every argument that can be made in defense of the publication of
obscene literature; he has given the most complete expose of the
pagan and neo-pagan view that we have ever seen in so short a
space; and he has demonstrated once again that the literati agree
with the unfortunate and degenerate Oscar Wilde. We. think it

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1922.] EDITORIAL COMMENT 393

well that our readers should know the argument of those who
do not accept our view about decency in literature. So we shall
give some excerpts from the magistrate's very unusual document,
together with a bit of conunentary, on our own account.

SAYS the judge: "The book plays an im-
portant part in the history of civilization. So Eager
and the prosecution gives rise to the question for
whether the record of civilization can be sup- ''History I"
pressed."

Now, what is this ^^contribution to the history of civilization,"
which the honorable judge is so reluctant to suppress, so eager to
perpetuate? It is, ostensibly, **a keen satire on the vulgarity of
mere wealth, its vanity and its grossness, the author of which was
interested in the intellectual pursuits, as well as the vices and
follies of his own evil time."

Note, in passing, the curious collocation of 'intellectual pur-
suits" with 'Sdces and follies." There will be more of that. But,
essentially, the ''satire" is an over-frank description of the ob-
scenities, natural and unnatural, practised by the Court and the
upstart aristocracy of Rome in the days of Nero. But do we really
need a graphic description of the orgies that were practised by
society in the decadent days of the Empire? "Let these things be
not so much as mentioned among you," said St. Paul, who, quite
in harmony vnth the spirit, if not the letter, of his own dictum,
wisely gives us a mere catalogue of the same vices and crimes
which Petronius describes realistically and in detail.

If one is eager for historical information, why not take it
from the Epistle to the Romans, rather than from the Satyricon?
The answer is obvious. The readers of Petronius are not really
over^zealous for learning. They seek something that appeals to
the emotions and the imagination. They want their history with
a pleasurable thrill, and perhaps with a stimulus to passion.
Why, then, do they talk grandiloquently and h3i>ocritically about
"a contribution to the history of civilization?" Why have they
not the honesty of the one critic who would not even review a
nasty novel, though it was charmingly written, because, as he
said : "I prefer my vulgarities straight."

AVTHEN we hear of "students" reading such a manual as the
^ Satyricon, in order to obtain historical knowledge, we think
of those other "scholars" (or are they the same), who study
sociology by visiting houses of ill fame, and who have a partic-
ularly keen scientific interest in vice that is exotic, abnormal, or

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394 EDITORIAL COMMENT [Dec^

degenerate. There are travelers who poke their way into the
most recherchi bagnios of Paris, who delve into the dives of Cairo,
or Yokohoma. They linger among certain portions of the ruins
of Pompeii. Their interest in learning is insatiable. Similarly,
there are those who must read the Satyricon, in order that nothing
that was done in Rome under that prince of moral perverts, Nero,
may escape them.

VV/^^ ^® these '^students" whose education would be so mis-
▼V erably inadequate unless they read the Satyricon? The
publishers of that work, it seems, printed "a limited edition of
1,200 copies, and solicited orders directly from a private list of
subscribers" (italics ours), a list ''made up of people who are
sophisticated, intelligent, respectable members of the community,"
so that 'Hhe immature, the young and the uneducated would not
obtain a copy." There is something instructive in that. It is in-
teresting to know that a "private list" is "in possession of the
publishers," and that when they are to serve some particularly
toothsome morsel, like the Satyricon, the "sophisticated" are in-
vited to the feast.

But is it really necessary for those sophisticated ones to pur-
sue their studies further? Could there have been anything even
in the most degenerate days of Rome of which they have not yet
heard? Can Petronius — ^that ancient Oscar Wilde — teach them
ansrthing? We doubt it.

TIE learned judge also explains that the
» ^«^.^^, book under discussion is a work of liter-

Ethical ary art. "It is part," he says, "of classical

Principle. literature. Its value has been recognized both

from the historical and the literary viewpoint
Its value to the student and the scholar," (still harping on the
student and the scholar I), "is such that it would be too serious a
matter to deny access to it, for ancient literature enlarges and en-
riches the mind." St. Jerome, who was closer to that literature,
came to the conclusion that it poisoned the mind. However, let
that pass, — ^but what are we to say of the ethical principle, that
whatever is obscene must be tolerated if only it has literary or
artistic value? From our point of view, it would seem that
obscenity which is artistic is more dangerous than obscenity which
is crude. A dirty, slovenly, malodorous street-walker presents no
temptation to the normal man. She does less harm than some
beautiful, educated, nicely cultured enchantress, who practises
her wiles in the drawing-room, or the conservatory. But the

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1922.] EDITORIAL COMMENT 395

poor unfortunate of the streets is hustled away as a menace to
morals; the exquisitely handsome and talented cpurtesan is not
only tolerated, but rapturously welcomed to the homes of the
61ite. As in life, so in literature. If the police find some filthy,
ugly, pornographic stufif that could hardly damage anyone, it is
confiscated and burned. But novels written with a fascinating,
alluring, beguiling, seductiveness, are defended by magisterial dis-
sertations. Twas ever thus. The world is always either stupid
or hypocritical in matters that pertain to purity.

SUPPOSE we stop for a minute to anticipate
and to answer that particular form of Are They

hypocrisy, which pretends that what is liter- Really

ary and artistic, cannot create temptation, ex- Immune?

cept to those who are evil-minded. To us, this
affectation of spiritual superiority on the part of authors and
critics is especially irritating. Do they, who accuse us Christians
of having ''a bad mind," seriously expect us to believe that they
themselves are so confirmed in grace that temptation cannot touch
them? Are they superhuman? As for us, we confess that we
are human. We admit that we are not immune against the sug-
gestion of evil. Like St. Paul, we do not deny that the flesh
lusteth against the spirit. So we aim to practise eternal vigilance.
But have those people who read obscene literature no tempta-
tions? Are they angels — ^pure spirits? They certainly have not
primeval innocence. If they are immune, is it not rather because
they are blasi? If they claim that nothing that is written, no
matter how seductively beautiful it maybe, causes them to feel
the stimulus carnis, is it not because their passions are worn out?
Do they pretend that not all the indecent literature in the English
language, or in the French, can give them a thrill? And is this
the reason they go back to the most degenerate days in the his-
tory of the world, dig up an obscene romance, translate it, and
try it as a whip to their jaded carnal instincts? Have they ex-
hausted the possibilities of Stern, Fielding, Smollett, Rabelais,
Flaubert, de Maupassant, Zola, and the rest, that they must dig
up old Petronius out of his filthy grave?

OUT to return to our learned and literary

'^ police magistrate. Adopting a partic- Reverting

ularly academic tone, he lectures us as fol- to

lows: *'Due consideration must be given to Primitive Type.

the environment and the age during which

the Satgricon was written. The standards of realism are different

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396 EDITORIAL COMMENT [Dec^

today from those of the centuries gone by. . . . The works of
literature of an ancient age cannot l>e judged by modern stand-
ards/*

Now the judge who wrote those magisterial words is probably
a believer in the theory of evolution. We are frequently told that
all persons as highly educated as he are evolutionists. And, no
doubt, he believes in moral evolution, as well as physical evolu-
tion. Indeed, he says that we have grown away from the stand-
ards of the past Presumably, then, we have evolved out of a
less perfect state, to a more nearly perfect state. Why then go
back? Why not hold the advantage we have so hardly gained?
If we may not judge the past by the standards of the present,
what is the advantage of evolution? Our idea is that we should
look back and say: 'Thank God, we have outgrown that damnable
paganism of degenerate Rome. Let us stay out of it, and not
revert to it." Do those who believe we come from the ape, think
that we should always go back to the manners and morals of the
ape? Then why should we go back to the morals and manners
of an admittedly degenerate epoch?

The idea with which the magistrate is painfully struggling is
that we must not judge the men of another age for not having the
standards of this age. That is a very different proposition. But
we certainly can judge the men of this age for preferring to go
back to the vile conditions of an age from which we have been
mercifully delivered.

IT seems, furthermore, that Petronius was
«u,^ ««»«.«v« not only a fop, but a snob. ''He was not a

of plebeian,*' says the judge. "The Satyricon is

Decadence. emphatically the production of a cultivated
aristocrat, who looks down with serene and
amused scorn on the vulgar bourgeois world that he is painting.
He is interested in it, but it is the interest of the detached, artistic
observer, whose own world is very far off. Encolopius and Tri-
malchio and his coarse freeman friends are people with whom the
author would never have dined, but whom, at a safe social dis-
tance, he found infinitely amusing, as well as disgusting."

Evidently, Petronius was another Horace, vrith his "odi pro-
fanum valgus et arceoJ* But it is difficult to determine whether
or not the judge considers this aloofness a virtue. It would seem
that he rather admires the old Roman arbiter for his snobbish-
ness. And we imagine that a certain proportion of the "private
list** of those who paid $30.00 for the volume of the Satyricon,
are, like Petronius, rich, "aristocratic," and disdainful of the

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1922.] EDITORIAL COMMENT 397

common horde. Having tried all the pleasures available in their
own set, they take an interest in the coarse pleasures of plebeians.
They find the ruck and the rabble "infinitely amusing, as well as
disgusting." They certainly would not dine with "common peo-
ple, but if "common people" have any secret of extracting joy from
crude, brutish vices, the aristocrat is anxious to know of it. For
his own pleasures have gone stale on him.

Now the Satyricon, though written by an aristocrat, is coarse
and vulgar in its obscenity. The judge tells us: "It is full of
humorous exaggerations and wild Aristophanic fun. . . . The
material of the romance was the squalid life, by land and sea,
by day and night."

In other words, like many another polished pagan, Petronius
had sucked dry all the means of entertainment known to his own
class. And to get what is nowadays called a "kick," he dabbled
in what was sordid and squalid. That is the surest sign of de-
cadence. It is Oscar Wilde again. Much of the literature of our
day, particularly of the new poetry, is decadent in that sense —
sordid, crude, brutal, vulgar, profane, blasphemous, filthy. Del-
icacy is thrown away. Coarse vulgarity is the mode. Any stu-
dent of human nature knows the reason. Decadence is the curse
of those who mount high but cannot remain high. The higher
they have been, the lower they fall. And, in literary taste, it is
the same as in life. When a man has risen to a high culture, but,
lacking moral balance, cannot maintain himself on the heights,
he plunges into the morass. From the pure delights of lofty
literature, he tumbles down into the enjoyment of obscenity.
With all possible reverence for the magistrate's homily on the
history of civilization, art, literature, and ethical standards, we
feel that the demand for such works as the Satyricon of Petronius
can be explained in one word. Decadence.

T3ERE is another book, of a different sort,
but perhaps equally vicious, that has been 'Tufflng"

most vigorously and persistently "boosted" Bad

by many critics, advertised by all the news- Books,

papers, and sold in almost every bookstore.
We need not name it. SuflBce it to say that it is a novel, written
with about the usual literary skill, or perhaps a little better than
ordinary style, but with a most amazing frankness in describing
the brazen attempts of a woman to tempt a man who is already
married to the sister of the temptress. The author describes,
with utmost shamelessness, scenes that would be in the last
degree unhealthily stimulating even to the most stolid imagina-

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398 EDITORIAL COMMENT [Dec,

tion. Indeed, the entire story is indecent, immoral, and seductive.
Nevertheless, the critics of almost all the metropolitan newspapers,
daily and weekly, hail the volume enthusiastically. It is "a rich
and interesting story," having "the thrill of adventure.** Its char-
acters are "real men and women." "It will give great delight"
It is "a book with a meaning." It "possesses potent appeal." It
is a "frank, forceful, fearless delineation of primitive emotion."
The heroine is "vivid, passionate, intelligent, ruthless, strong-
willed, but gentle." And so on, and so on, but no word of indigna-
tion for the indecencies and immoralities, that are the warp and
woof of the story.

There can be no greater calamity for the individual soul, or
for the nation than the obliteration of the moral sense. Yet in
the appreciation and criticism of literature, we seem to have come
to that Novels are described, criticized, praised or condemned
solely on their literary merits or demerits. The only sin known
to critics is the sin of dullness. The value of Christian modesty
and purity are not merely discounted, but ignored. The minds
of millions of readers are being constantly contaminated.

WrELL, what then? Can nothing be
Censorship. ^ done? The literati rise in fury if any-

one so much as suggests the adoption of any
kind of censorship. For ourselves, we dislike the censorship.
We would prefer to trust that good taste and a sense of decency
on the part of publishers, would prevent their publishing
unclean books. But we are frequently disappointed. Even some
of the most "reputable" publishing firms are not above producing
objectionable works. There is no newspaper that will refuse
to advertise them, and few newspapers that will refrain, not only
from noticing, but from "pufSng," any novel that has literary
quality, no matter how egregiously it may outrage decency.

What is to be done? For Catholics, the answer is plain. We
have the Index, and the Index automatically forbids us to read in-
decent books, just as it automatically forbids the reading of heret-
ical books. Then we have the Catholic doctrine of the "Occasions
of Sin." We have confession and spiritual direction. We have the
Catholic tradition of holy purity, as well as the Catholic theology
that any willful sin, even in thought, against the angelic virtue, is a
mortal sin. We have, finally, and most important of all, the
Catholic conscience. We have every safeguard. A genuine Cath-
olic needs no other censor. But what about non-Catholic Amer-
ica? The more brazen offenders against decency, be they authors,
publishers, or critics, may finally go to such extremes that the

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1922.] EDITORIAL COMMENT 399

American people will be driven to some such drastic measure as
a federal censorship law. This would be as undesirable and
perhaps as futile as the federal prohibition amendment. But 'It
should be remembered" (says William Lyon Phelps, writing in
the department, "As I Like It," in Scribner's for November),
"that if the censorship should be established, and we pass under
arbitrary and irresponsible tyranny, it will not be the fault of
the prudes and the reformers and the bigots. It will be the fault
of those who destroy freedom by their selfish excesses. I should
like to state in four words what I believe to be a natural law:
Excess leads to Prohibition."

QUITE apropos of the question of immoral
books, is the incident of the editor-in- Sacrilege

chief of a students* magazine at Columbia and

University, who wrote on an episode in the "Freedom."
Life of Christ a sketch, "so shocking that it
cannot be reproduced." The student board demanded, and ob-
tained, the resignation of the editor and of the editorial staff.
The young man refused to make any apology, remarking, quite
in the spirit of the liberal press, "the mistake was made in
supposing that the time was ripe for the publication of such a
sketch." The new editor promises — or threatens — to continue the
work of the deposed editor, for he announces : "The magazine is
not anti-church . • • but it is greatly interested in the develop-
ment of young writers along their own lines." That is the usual
phrase of the "liberals" and radicals. They are morbidly fearful
that some young person will not have liberty to "live his own
life," or "express himself in his own way." A little repression in
this case would, we think, be no crime against civilization. The
only man who is free to "live his own life in his own way" is the
savage. Civilization implies restraint

IN the September number of The Catholic
World, we made some remarks on the un- Our Debt

fairness and inadequateness of school his- to

tories. Now comes a book from Holland the Dutch.
(Joan Derk van der Capellen)^ the reviewer
of which, in the Literary Review of November 11th, remarks
pertinently:

"Not even our standard histories, to say nothing of our pop-
ular text-books, have much more than an adumbration of the great
sunshine which, to our fathers, the Dutch Republic cast over
American affairs in 'the time that tried men's souls.'

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400 EDITORIAL COMMENT [Dec,

''What France did for us has been celebrated in song and story,
in private and in public art, in drama and in a voluminous liter-
ature. Yet who recalls that the republic that gave us the stripes
in our flag and almost every one of our national federal precedents
had a history in which were included revolt against unjust tax-
ation, a declaration of independence, an eight-year war for free-
dom, the formation of a federated system, having a written con-
stitution, and which survived the diseases of federal government,
with conflict between state right and national supremacy, seces*
sion, coercion, and reunion; so that John Adams declared of the
Dutch and the American Republics that their histories were so
much alike that a page from one seemed to be a transcript from
the other.

"Is it taught in our schools that the Dutch lent us a sum of
hard money, which, when paid up in 1808, amounted to $14,000,-
000; that they sent us officers to fortify West Point and drill our
soldiers, and that the first foreign salute to the American flag
was fired from Dutch cannon, by order of Governor John A. de
Graeff, at Fort Orange, in St. Eustatius, in the West Indies, after
he had read the Declaration of July 4, 1776? Is it stated in our
American school histories that probably a full half of our war
munitions and army clothing during the Revolution came from
this same source, and that Rodney left Gornwallis in the lurch in
order first to capture this island.

"Does the lack of public knowledge on these points arise be-
cause most of our historiography, popular and standard, has been
the product of one section of the country?"

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■Recent Events.

By passing death sentences upon the Turk-
Turkey, ish signatories of the Treaty of Sfevres and
the members of the Cabinet of ex-Premier
Damad Ferid Pasha, on the last day of October, the Turkish Na-
tionalist Government at Angora introduced a series of acts, more
or less in contravention of the Mudania agreement. These cul-
minated, on November 5th, with invasion of the neutral zone and
the seizure of Constantinople. Towards the end of October, in
Allied circles it was thought that all danger of war had been
definitely removed by an agreement between the Allies and the
Nationalists to hold a general conference on Near Eastern affairs
at Lausanne, on the tentative date of November 13th. Shortly
thereafter, alarming reports were received that the Turks had in-
creased the force of 8,000 gendarmes allowed them in Eastern
Thrace, for the time being, under the terms of the Mudania agree-
ment, to 30,000. These reports were only too well founded, as
events soon disclosed.

On November 3d, the French Foreign Office was formally
notified that the Angora National Assembly had dethroned the
Sultan, and reserved to itself the right to elect the Caliph, as the
religious head of the Mohammedans. Two days later, Hamid Bey,
as representative of the Angora Government, proclaimed himself
Governor of Constantinople, and set up a civil administration,
which appears to be in full control. The new Governor's first
act was to send a note to the Allied authorities, demanding evac-
uation of all Allied forces from Turkish soil. To this, the British,
French, and Italian Governments have presented a united refusal,
and have authorized the Allied High Commissioners in Constanti-
nople to take what measures they find necessary to maintain the
Allied occupation of the city.

At present, telegraphic communication between Constanti-
nople and the Western World is interrupted, and only meagre
details of what is occurring reach us. Apparently, however, there
has been, as yet, no definite military clash between the Allies and
the Turks. The Sultan is confined to his palace, and is virtually
at the mercy of the Nationalists. Meanwhile, pourparlers are
continuing between the Allies, regarding the date for the Lausanne
Conference, which has now been postponed to November 15th.
At present, the Allied Commissioners are awaiting a reply from
the Angora Government to their demand that the Turks recede

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402 RECENT EVENTS [Dec,

from their attitude, which the Allies regard as oat of accord with
the Mudania convention.

The evacuation of Greek civilians from Thrace has been prac-
tically completed. They removed with them from the country
nearly all the stock and means of transport* including cattle*
needed by the population that remained behind. All the Chris-
tians in Anatolia, numbering a million and a half, according to
the latest estimate of the League of Nations, are emigrating, ap-
parently on order of the Angora Government. Great destitution
is reported among these refugees.

At this writing, Greece is conducting negotiations for her
entry into the Little Entente. This news is of capital importance.
It means, in the event of a Turkish onslaught in Greece, that the
Turks would have to fight, in addition to the Greeks in Europe,
Rumania, Jugo-Slavia, and possibly Czecho-Slovakia.

The Revolutionary Committee in Greece has published a de-
cree ordering the trial by extraordinary court-martial of the
former Cabinet Ministers and general officers now under arrest,
charged with responsibility for the Greek disaster in Asia Minor.
The decree exempts former King Constantine from trial.

Probably the chief event of the month in-
France. fluencing French affairs, occurred outside

of France when, towards the end of Oc-
tober, the British Premier, Lloyd George, with his Coalition Gov-
ernment, was forced out of ofBce by the withdrawal of Conserv-
ative support. He was succeeded by Andrew Bonar Law, head
of the Conservative Party. His policy differs from that of his
predecessor mainly in a declared abstention from armed inter-
vention in the Turkish imbroglio. As the French have been back-
ing the Nationalist cause, and have been in favor of non-inter-
ference with the victorious Kemalists, this change in the policy
of their principal ally fits in very well with their present plans.
The French are hoping, moreover, that the new head of the British
Government will adopt a stern attitude towards Germany in the
matter of reparations.

On that subject, there has continued throughout the month
the usual conferences, negotiations, and sessions of the Repara-
tions Commission, which, under the leadership of its new Chair-
man, M. Barthou, has been holding a series of meetings in Berlin,
from October 3 1st to November 8th, with the usual unsubstantial
results. Meanwhile, the French Minister of War has declared to
the Army Commission of the French Senate, that an army of
660,000 soldiers, including six divisions of troops in the occupied

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1922.] RECENT EVENTS 403

area in the Rhineland» must be retained under arms in France
to preserve necessary effectiveness in national defense.

That there has been at least an approach to a change in one
of the cardinal principles of French foreign policy, namely, the
French attitude towards Moscow, seems borne out by the recent
mission to Russia of Edward Herriot, Mayor of Lyons, and leader
in the Chamber of Deputies of the Radical Socialist Party. The
reception given to the mission on its return by the French press
and French ofBcialdom is even more significant. Rivalry with
England and dominance of Germany are the keynotes of Premier
Poincar^'s policy, and since there no longer seems danger of a Red
uprising in France, both of these purposes would apparently be
served by a bargain with Russia. Besides, various Chambers of
Commerce and trade organizations throughout France have pro-
nounced in favor of a resumption of commercial relations with
the Soviets. Another significant move is a bill, introduced in the
Senate late in October, providing for the reimbursement, by the
French Government, of holders of Russian Government bonds to
the extent of fifty per cent, of their investment.

The Council of Ambassadors, meeting in Paris on October
26th, decided to refer the question whether the Kiel Canal should
be open to the ships of the world even in time of war, to the In-
ternational Court of Justice. The controversy over this question,
which has been going on now between the Allies and Germany for
a year and a half, arose out of the fact that Germany refused pas-
sage to Allied ships during the Russian assault upon Poland,
Germany claiming that free passage at all times is not required by
the Treaty of Versailles.

In accordance with the decision of the French Government
to try the German war guilty before French military tribunals,
evidence in two cases has been forwarded to the war councils of
the first and sixth regions. These cases concern the alleged mis-
conduct of two German Generals, Gloss and von Marwitz, and
notice has been forwarded to them to appear immediately before
the Courts.

A recent summary given out in Paris of the work done in the
devastated regions, shows that reconstruction of roads, railways,
and canals is virtually completed; that the reconstruction of fac-
tory and industrial plants is well along towards completion, and
that the clearing away of shells, barbed wire, and other obstacles
from the soil is also virtually finished. On the other hand, it is
stated that, out of 564,000 houses wholly or partly destroyed by
the German invasion, only 3,348 have been completely rebuilt.
180»417 have been "provisionally repaired" and 214,422 "definitely

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404 RECENT EVENTS [Dec,

repaired." According to official figures issued by the French
Labor Department in October* there were only 3,350 unemployed
persons throughout France on September 1st. In fact, in most
branches of labor the demand for workmen exceeds the supply,
and the French authorities have recently given their consent for
the importation of laborers from abroad. Thousands of Italians
and Poles have answered the call, and these are arriving in in-
creasing numbers every month.

Partly owing to this condition, no doubt, the French Com-
munist Party has suffered the severe loss during the past
year of forty per cent, of its membership. This fact was an-
nounced by the Secretary-General to the Communist Congress,
which met in Paris on October 15th. One year ago, the total
membership was 131,476, whereas today the Party numbers only
78,828.

Another aspect of French conditions is presented, however, in
a late report of the French Ministry of Agriculture, which states
that, on the basis of the estimated shortage in the French wheat
crop, about 2,400,000 tons of wheat will have to be purchased
abroad during the present season, as against practically no pur-
chases abroad last year. The price of foodstuffs in France today
is higher than in 1918, at the time of the armistice, and this in
spite of the fact that the French Minister of Agriculture has an-
nounced that the number of cattle, pigs, horses, and poultry are
back again at the pre-war figures. In Paris particularly, almost
simultaneously with the fall in value of the franc, there has been
a veritable orgy of profiteering.

On November 3d, the Chamber of Deputies indorsed the Gov-
ernment's decree modifying the eight-hour day for workers in the
mercantile marine. The Government claimed that the modifying
decree was necessary because the eight-hour day had not been
adopted internationally. It was this decree which caused a sea-
men's strike in the various French ports the previous month.

The long continued turmoil, in which Fas-
Italy, cisti activities have kept Italy for the last

year, found its climax — and apparent
quiescence — on October 26th. Premier Facta and his entire Min-
istry were forced to resign, and were succeeded a few days there-
after by Benito Mussolini, the Fascisti chieftain, with a Cabinet of
his choosing. The resignation of the Facta Government was brought
about by concerted seizure of a number of the principal towns
by the Fascisti, and the rejection by the King of Premier Facta's
proposal to issue a decree proclaiming a state of siege throughout

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Italy. Upon the King's refusal to sign the decree^ the Facta Min-
istry resigned, and after conferring for several days with various
other party leaders, the King was finally obliged to ask Mussolini
to form a Government. In addition to the Premiership, Mussolini
holds the portfolios of Foreign Affairs and of the Interior. The
new Ministry is composed of five Fascisti, two Catholics, three
Democrats, one Nationalist, and one Liberal, vdth the addition of
General Diaz and Vice-Admiral Thaondi Revel, who have no party
designations.

The announced programme of the new Government com-
prises two main points: first, the pacification of the country by
firm governmental control, and second, the balancing of the bud-
get. In addition, Fascisti energies are being bent toward getting
Parliament to amend the electoral law, as soon as it reconvenes on
November 15th. Although the Fascisti are apparently the strong-
est party in the country, under the present electoral, even though
they gained many more seats than they have at present, they
could not obtain the majority necessary for them to remain in
power as a one-party Cabinet. For this reason, they desire an
amendment to the electoral law, whereby the party polling the
greatest number of votes, would be given three-fifths of the total
number of seats. Should the Parliament not pass the proposed
measure. Premier Mussolini has announced his intention of dis-
solving the Chamber and calling a general election.

Since the formation of the new Government, the 117,000 Fas-
cisti who had been concentrated at various important points, espe-
cially in Rome and its environs, have peacefully demobilized and
departed for their homes. In fact, one of the striking elements of
the revolution was its comparatively bloodless character.

In a recent speech, ex-Premier Nitti declared that many of
the country's great industries are dead, those still in operation are
in danger of suspending, and the exchange is getting worse. From
1914 to 1921, the country bought abroad over 41,000,000 lire
worth of goods more than it sold. Before the war, the Govern-
ment spent 2,600,000,000 lire yearly, but now spends ten times
that amount, while the provincial and municipal governments
have deficient budgets to the amount of 6,000,000,000 lire.

On November 4th, the fourth anniversary of Italy's victory
over Austria in the World War was celebrated throughout the
country with solemnity, and in profound emotion. It was the
first time that the day of victory was officially and publicly ob-
served. The chief ceremonies in Rome took place in the mag-
nificent church, Santa Maria degli Angeli, with the King and the
new Premier in attendance at Mass.

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Fighting between d'Annunzio*8 legionaries and the Zanella
forces in Fiume was reported up to the middle of October, but
since then no reports have come through.

The Presidential election will not be held
Germany, this year after all» as had been expected,

owing to the action of the Reichstag» which,
on October 24tht adopted, by an overwhelming vote, an amend-
ment to the Constitution prolonging President Ebert's tenure of
oflBce till June 30, 1925. Herr Ebert was elected provisionally,
in 1919, by the General National Assembly at Weimar, and was to
hold olBce only till a regular election could be held. Disturbed
political and economic conditions since that time, however, have
made an election inadvisable. The Constitution gives the Presi-
dent a term of seven years.

Towards the middle of October, the paper mark was quoted
on the Boerse at 3,000 for one dollar, and shortly thereafter Pres-
ident Ebert issued a decree against speculation in exchange. The
decree forbids domestic prices being fixed in foreign currency or
on the basis of such currency, and provides that purchases of
foreign currency are permissible only by consent of a special
control department.

This decree has aroused considerable criticism in Germany.
The Cotton Exchange of Bremen protests that the decree forces
home spinners to buy raw supplies in the United States instead of
in Bremen, and that it will shortly bring the domestic cotton in-
dustry to a complete standstill. In financial circles, no one be-
lieves that this legislation will retard the fall of the mark. Sim-
ilar legislation has failed in Austria, Hungary, and other places,
and experienced bankers point out that, if prohibiting purchase of
foreign currencies could of itself arrest the fall in exchange, the
problem of stopping currency depreciation would be very easy.

On November 3d, Count Hugo Lerchenfeld resigned as Prime
Minister of Bavaria, and was succeeded, on November 8th, by Dr.
Engen von Knilling, of the German People's Party, who stands
pledged to an anti-Berlin policy. Count Lerchenfeld's resignation
was brought about by differences with the Agrarian Party, grow-
ing out of certain economic proposals made by him to the Cen-
tral Government in Berlin.

The latest activity of the German financial colossus, Hugo
Stinnes, is his purchase of one-third of the capital stock of the
Berliner Handelsgesellschaft, one of Germany's greatest banks
and the most conservative of them all.

For the first time since the beginning of the World War, Ger-

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many's potash production this year promises to exceed the 1913
output. The Director-General of the German Potash Syndicate
recently stated that the total sales at home and abroad during
1922 may be expected to reach 12,500,000 double hundred weights.
In 1913, the potash output of Germany was approximately 11,000,-
000 double hundred weights.

Although there have been no recent general statistical esti-
mates on the rise of wages during the recent fall in the mark, the
official Wirthschaft and Statistik makes some interesting com-
parisons. These show that whereas, in 1913, the salary of the
highest-class officials was six times the average wage of unskilled
workers, today it is less than twice the unskilled average. Placing
the present average wage of the unskilled worker at 100, the
skilled wage would be 106, the salary of minor officials, 114, of
middle officials, 147, and of higher officials, 191.

On November 6th, Germany broke all her own previous
records in the speed of her money press for one week, eclipsing
all similar records in other countries, with the possible excep-
tion of. Russia, when 59,500,000,000 paper marks were printed
within seven days.

The ordinary budget statement of the German railroads for
the first half of 1922 shows a revenue of 92,237,000,000 marks, as
against expenditures of 92,180,000,000. This is the first time
since the war that railway accounts have come into equilibrium.

After an occupation of more than four
Russia. years, Japanese troops finally evacuated

Siberia, including Vladivostok, on October
26th, and the forces of the Far Eastern Republic, which had been
steadily advancing for several weeks against their "white" op-
ponents, took over control of affairs in the evacuated regions.
The only Japanese soldiers now remaining on Russian soil are
those in the northern part of Sakhalin Island. The Japanese
public is demanding their return also, as it is feared that restor-
ation of trade with Siberia will be impossible unless this is accom-
plished.

General Dieterichs, Commander of the White Army and suc-
cessor of President Merkuloff as head of the Provisional Govern-
ment, has established a base on Poisset Bay, but he is not ex-
pected to be able to hold this position. A new Government for
Siberia has been formed by the People's Revolutionary Party in
the Maritime Province, and Premier Kobozieff of the Far Eastern
Republic is preparing to establish himself as its head. Mean-
while, despite official assurances by the Provisional Government

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of protection for all inhabitants, foreigners as well as Russians*
virtually every town in Korea and Manchuria is reported as hav-
ing its quota of Siberian refugees, who have fled before each ad-
vancing wave of Red control. Many are destitute, all are with-
out homes, and nearly all are making either for Mukden or
Harbin, hoping that somewhere on friendly soil the remnants of
their army may be gathered for another blow at the Soviets. The
present plight of General Dieterichs would indicate that this hope
is fallacious. Moreover, the Bulgarian Government has ordered
all the officers who belonged to the army of General Wrangel, the
Russian counter-revolutionist, to leave the country, threatening
forcible expulsion and deportation to Russia if they refuse. This
virtually ends the existence of General Wrangel's organization.

Since the Japanese evacuation of Siberia and the withdrawal
of all Allied troops from that territory, the United States Govern-
ment, following similar action by Great Britain, France, Italy, and
Japan, has relinquished control of the Chinese Eastern Railway.
Allied control of the railway was established in an agreement
drawn up at the time of the dispatch of American and Allied
troops into Siberia in the summer and fall of 1918. It was stipu-
lated at the time that this control should end upon the with-
drawal of foreign military forces from Siberia.

The still urgent necessity for relief work in Russia, especially
in the Ukraine, is the gist of reports from both Russian officials
and the heads of the American Relief Administration. Begin-
ning with November 1st, it is estimated that approximately four
and a half million persons will need some assistance in the way
of food, the number steadily increasing up to eight million as the
temperature drops. After fulfilling other requirements, the Soviet
authorities state that they will have only 6,000,000 poods of grain
left for feeding the famine-stricken.

Russia has 1,600,000 men under arms, mainly concentrated
along the western frontier, from the Baltic to the Black Sea, while
the Baltic States have only 120,000 men under their colors and
Poland 260,000 according to figures recently given out at Moscow.
These figures have been brought out in connection with the con-
ference of representatives of the Baltic States and Poland, held in
October at Reval in preparation for the proposed Moscow dis-
armament congress, called by the Soviet Foreign Minister, Tchit-
cherin.

November 13, 1922.

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SECRET HISTORY OF THE ENGLISH OCCUPATION OP EGYPT.

Being a Personal Narrative of Events. By Wilfrid Scawen

Blunt. New York: Alfred A. Knopf. $5.00.

Any book that professes to reveal the "secret history" or the
''inside storsr" of a great event is received with eager curiosity
by the general public, and with cool suspicion by the careful
scholar. Mr. Wilfrid Scawen Blunt's Secret History of the English
Occupation of Egypt is no exception to the rule. Like most
''secret" histories* it is not entirely true history; yet it is an in-
tensely interesting book, because, if the narrative be true, it proves
that England's seizure of Egypt was an outrageously unjust act,
which has too long been concealed by a flimsy veil of Anglo-
Saxon hyi>ocrisy.

Such a book can hardly fail to disturb the faith of those who
believe with Kipling that "the White Man's Burden" of ruling over
backward races was shouldered by our genial neighbor, John Bull,
solely for the purpose of benefiting the backward races. The
English-speaking people has long been accustomed to accept un-
challenged the statement that English rule over African and
Asiatic people has been wisely beneficent, and that in Egypt,
above all, English imperialism was shown at its best. Popular
writers have dealt with Egypt in the spirit shown by the follow-
ing excerpt from a fairly recent work: "Great Britain has most
happily demonstrated [in the case of Egypt] how an enlightened
European state can free an oppressed and impoverished people
from the rule of a corrupt and selfish oligarchy . . . and set them
on the highroad of peace and happiness." (Harris, Intervention
and Colonization in Africa, p. 329.)

All this, Mr. Blunt warns us, is false. He is at least entitled
to a hearing, as a distinguished English publicist, who had inti-
mate personal relations with the Egyptian leaders and English
officials at the time of the English conquest. Our author was cer-
tainly not a dispassionate witness — ^and no one familiar with his
writings or his career could expect him to be coolly accurate —
but he was a witness, and his testimony must be weighed.

When Mr. Blunt first visited Egypt, in 1875, Egypt was a
province of the Ottoman Empire, and was ruled by an hereditary
Khedive, Ismail Pasha, as viceroy of the Turkish Sultan. How
Ismail's wild extravagance led to foreign loans, then to foreign

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intervention, then to British conquest, Mr. Blunt proceeds to tell
us, with a wealth of circumstantial detail, not unmixed with
somewhat irrelevant minutise regarding his own personal afifairs.

AH through the narrative runs a thread of gold. The gold
borrowed by Ismail from European financiers, seems to have
been one of the chief reasons for Egypt's downfall. French and
English bondholders, who had advanced funds to Ismail, were
constantly urging their Governments to intervene as debt-col-
lectors. The Rothschilds, the Jewish kings of European finance,
move darkly behind the scenes of diplomacy, pulling wires at
London, Paris, and Berlin to safeguard their vested interests in
Egypt. Mr. Blunt's account of the financial details is by no
means thorough, nor is it altogether accurate; but his insistence
upon the importance of economic interests is justified.

In writing of Gladstone's decision to send British troops to
Egypt, Mr. Blunt is merciless. Gladstone, we are told, was two
persons: in private, a charming and magnetic Liberal; in public,
to a large extent, a fraud (p. 181). As a private citizen before
1880, Gladstone had put himself on record as opposed to any
intervention in Egypt; but after 1880, as Premier, obedient to the
"higher duty" of "securing a Parliamentary majority," he ordered
British troops to the Nile. That Gladstone was inconsistent, no
one can deny. That he could have carried out his principles
despite the pressure of interested bondholders, of European di-
plomacy and of Downing Street officialdom, is open to question.

More valuable than his harsh judgment of Gladstone is Mr.
Blunt's sympathetic estimate of the Egyptian Nationalist leaders,
and particularly of Arabi Pasha, who has sometimes been pic-
tured as a disgruntled army officer, chiefly concerned about his
rank and salary, and sometimes as a figurehead for Moslem fanat-
icism. In the book before us, Arabi appears as a noble champion
of the oppressed Egyptian peasantry, a believer in the fraternity
of races and creeds, free from the least taint of fanatical intoler-
ance in regard to Christians (p. 100). This praise, the reviewer
believes, is much too generous. Nevertheless, it does, in a
measure, raise our opinion of the Egyptian patriots who fought
against foreign domination.

It must already be obvious that Mr. Bluni's "secret history"
must be taken with a grain of salt. The author makes too many
misstatements and historical blunders to win entire confidence.
He brings Ismail to the throne in "1860" (p. 12) ; if Ismail became
Khedive before 1863, it certainly has been a well-kept secret
The account of Disraeli's canal purchase needs revision, by the
author's own admission (p. 16). On the authority of an Italian

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diplomat's casual reminiscences* the author tells how the dis-
closure of the Cyprus Convention, during the Berlin Congress, led
to a secret bargain between France and England for Joint inter-
vention in Egypt and French intervention in Tunis; but an ap-
pendix confesses that not the Cyprus Convention, but an Anglo-
Russian agreement, was disclosed (pp. 26-28 and Appendix IV.) •
In the text, Nubar Pasha is portrayed as a dishonest financier, who
acted as Ismail's broker, whereas, in an appendix, Nubar is ex-
onerated (pp. 14, 15 and Appendix II.). The account of French
intervention in Tunis (p. 93) is absurd. Numerous dates are
inaccurate, and, in one instance, two different sets of dates are
given for the same events (pp. 217, 237). To prolong the list
would be an ungrateful task. If the American publisher had
provided critical notes by a competent historian, the value of Mr.
Blunt's contribution, now obscured by errors, would have been
greatly enhanced for the general reader.

In closing, the reviewer cannot refrain from commenting on
the fervor with which Mr. Blunt defends Islam and Egypt. The
cause of Islam, we are told, is "essentially the 'Cause of Good' over
an immense portion of the world" (p. 92). Therefore, "in (lod's
name," let England "take Islam by the hand and encourage her
boldly in the path of virtue" (p. 93). In a poem appended to his
volume, Mr. Blunt grows lyrical in praise of the East. With such
effusions, the reviewer cannot sympathize, nor can he see any-
thing but a grotesquely inappropriate sacrilege in the stanza:

And thou, too, Egypt, mourner of the nations,
Though thou hast died today in all men's sight.

And though upon thy cross with thieves thou hangest.
Yet shall thy wrong be justified in ri^t.

THE OUTLINE OF SCIENCE. Edited by J. Arthur Thomson.

New York: G. P. Putnam's Sons. Four volumes. $18.00.

These four volumes of the Outline of Science will have a
large and, it may be added, a deservedly large sale, and it is im-
perative that Catholic readers should get an estimate of their
worth. The illustrations are admirable; it is doubtful if so ex-
cellent a series have ever appeared before in a work of this char-
acter. We could have spared the imaginative portrait of Pithe-
canthropus Erectus, but, on the whole, the '^restorations" of pre-
historic man give little reason for cavil, though we think the
pictures of the Broken Hill and the Piltdown men a little pre-
mature. However scientific men will know what amount of trust
can be placed in ''restorations" and the unscientific will not per-
ceive the underlying suggestions.

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Of course, it is impossible to criticize adequately so lengthy
a work, nor are we informed, save in two instances, who is the
authority for the articles. The editor is a man of prodi^ous out-
put, but even he can scarce have written the whole book. One
of the articles in question is on Psychical Research, by Sir Oliver
Lodge, and is of a much more moderate character than one
would expect, containing little that any informed reader would
cavil at Of the other, by Mr. Julian Huxley, we cannot
say quite so much. In discussing the origin of mind, he, first of
all, places only a difference of degree, not of kind, between animal
and human minds. On that point, he will find many to differ
from him. But when he goes further and says: ''We have only
to be completely logical and believe that something of the same
general nature as mind exists in all life, to make the further step,
and believe that it exists, even in the matter from which life
sprang." We, and we think most others, must part company
with him with the remark that a little study of the science of
logic, which he invokes, would have led to the construction of a
sentence containing fewer fallacies. The editor (?) is on firmer
ground, when dealing with the same topic in another section, he
says: "By no jugglery with words, can we get Mind out of Mat-
ter and Motion. And since we are in ourselves quite sure of
our Mind, we are probably safe in saying that in the beginning
was Mind.'* The book is admirably written, as indeed we should
expect of Professor Thomson. It is sane and conservative on al-
most all points, though we think it exaggerates — as many do —
the period of man's existence on earth, and it is quite as sure that
Evolution was the process by which things have come to be as
they are, as M. de Dorlodot, of Louvain.

We are glad to be able to find ourselves in hearty agreement
with a further statement on what has been in the past a highly
controversial point. Religion, we are told, "sees an unseen uni-
verse, which throws light on the riddles of the observed world."
We quite agree. "Its language is not scientific language, and the
two cannot be spoken at once." It might be a paraphrase of the
"Providentissimus Deus," of which we doubt if the writer ever
heard. "Religious interpretation and scientific description must
not be inconsistent, but they are incommensurable . . . while the
form of a religious idea, of Creation let us say, must be con-
gruent with the established scientific system." Certainly — ^but
where the trouble has come in, in the past, is that science has
been a little previous as to what was "established" science. Ex-
amples will occur to all well-informed persons. Where a fact or
explanation is really "established" and not the dogma of the

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moment, it can never, and will never, clash with any religious
tenets held by Catholics, at any rate, however it may possibly
clash with some of the forms of mischief.

If the teacher or parent or friend is able and willing to give a
very little direction and corrective, young people, who read this
book, will come away from it with a store of knowledge, which
ought to make life a much more interesting thing to them.

CONFESSIONS OF A BOOK-LOVER. By Maurice Francis Egan.

Garden City, N. Y.: Doubleday, Page & Co. $2.50.

A little while ago, it was the custom for literary criticism to
clothe itself with almost liturgical seriousness and a deal of
technical scholarship. Just at present, there is a fashion for
literary impressions (the word is exact in its very inexactness)
to boast that they are transient, familiar, and in no sense "high
brow." Midway between these two extremes of the ex cathedra
utterance and the momentary "reaction," comes this delectable
book by Maurice Francis Egan. In it, he writes not as professor
nor as technical critic (both of which he has done in other vol-
umes), but as book-lover — ^which he defines as "one who loves
men a little more than books." And to it, he brings the mellow-
ness of many years and many experiences, together with the per-
petual youthfulness of laughter and enthusiasm.

Dr. Egan is personal throughout these pages: one of the very
best chapters is the story of his own varied and vagrant "Boyhood
Reading." He is immensely tolerant, not sharing the popular
belief that whenever a book is mentioned it must be either con-
demned or approved — ^and betraying quite as candid a penchant
for the gallants of the Bourbon court as for the cloistral exquis-
iteness of Eugenie de Gu6rin. And he is hopeful: hopeful of
contemporary fiction in spite of its occasional vagaries and vul-
garities, and particularly hopeful because he believes that "any
evidence of a sincere interest in poetry is a good sign." Finely
human are his meditations upon St. Paul and the great "mouth-
filling" sentences with which that Apostle praised his friends and
pulverized his enemies. And there is something even more than
human in the simplicity with which the poet-diplomat confesses
his devotion to the letters of St. Francis of Sales — ^and in the
sanity which led him, even back in the ecstatic 70's, to avoid the
works of Renan, because he "could never understand why any-
body should take a man seriously who was palpably vnrong."

When Maurice Francis Egan protests that the present volume
is not to be taken dogmatically, since it is a series of essays upon
"the art of injudicious reading," he is merely hiding his light

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behind a very beguiling lamp shade. The book is brimful of
wisdom, of humor, of well-digested culture, and of human sym-
pathy. Its appearance at this particular season is certain to add
many an extra plum to the Christmas puddings of the elect!

FOUR AND TWENTY MINDS. Essays by Giovanni Papini. Se^

lected and translated by Ernest Hatch Wilkins. New York:

Thomas Y. Crowell Co. $2.50 net.

Papini's essays are undoubtedly interesting. They grip the
reader's attention, and lure him to continue reading, even when
he differs completely from the views expressed. The sentences
are so crisp and vigorous, so many striking and relief-pointing
phrases occur that one experiences some difficulty in laying down
the volume when once one has taken it up. These essays cover a
wide range, stretching from Dante to himself in literature, and
from Berkeley to Croce in philosophy. The author is a good
hater, and words of blame and fault-finding flow eagerly, and
indeed too readily from his lips. In the essay on Hegel, Croce is
spoken of in most laudatory terms; while a few pages further on
(p. 163 et 8eq.)f Croce is chaffed most unmercifully, and his phil-
osophy characterized as a theory which wavers constantly be-
tween nonsense and mere common sense. These two essays were
written at different periods, but their appreciations by no means
coincide, and what becomes of the consistency of their author?

Maeterlinck, likewise, another idolum fori, is reduced to very
small dimensions. While real men of genius, and creators in
poetry and prose like Verlaine and Mallarm^ starved in slums,
others gifted with scant literary ability, but much business acu-
men, picked their brains and attained wealth and renown for
themselves. To sum up the whole crushing indictment, Maeter-
linck is a translator, adapter, and popularizer.

The essay on "Hamlet" is the most extraordinary of the col-
lection, and absolutely inadmissible. One really has to rub one's
eyes to make sure one is not dreaming, so many literary blas-
phemies are heaped together there. What can we think of a
"critic," who coolly asserts that Shakespeare is dead, that Hamlet
is a tissue of incoherences, and that the wonderful passage, "To
be or not to be," is no more than superficial commonplace? All
we can say is, such a "critic" knows absolutely nothing of what he
is talking about; and there is just as much sense in denying the
power of the ocean or the tides, the glory of the sunshine or the
rainbow as in denying the poetic inspiration of Shakespeare.

Astounding, too, is the perversity which brackets Shakespeare
with Carlyle, and ranks the latter as one of the four greatest

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writers of England. What, then, about Milton, great in prose and
verse? and Dryden and Scott and Newman? Does Signor Papini
seriously mean that all Carlyle's writings put together would
equal the "Ode on the Grecian Urn" of Keats, or the poetry of
Coleridge, Shelley, or Francis Thompson? Surely, if he has any
sense of what is lovely in words, fancy, imagination, or expression,
he cannot maintain that. The essay on Nietzsche is the lament
of a disciple for a most dear master. It is overstrained and ex-
aggerated to represent Nietzsche as being victimized by men, and
in no sense can he be called a saint. Other statements in this
essay are controverted by Mr. Salter's laborious and authoritative
work, Nietzsche the Thinker. Oh page 203, Remy de GourmonVs
Latin Mystique is dubbed "almost a masterpiece." Experts in the
subject are of a different opinion, and consider the volume ama-
teurish and unequal.

In spite, however, of these faults, the essays make excellent
reading, and summarize well many longish books. Professor
Wilkins' translation is exceptionally fine.

PROPHETS OP THE BETTER HOPE. By Rev. William J. Kerby,
Ph.D., LL.D. New York: Longmans, Green & Co. $2.00.
Our Catholic literature is rich with authoritative, well-written
books on the priest and the priesthood. The ofiBce of the priest,
his powers, his responsibility, are ever the same. But since every
priest is a product of his generation and must meet the new
problems of his time, so there is ever need of new works for his
guidance and his inspiration. That need in the present day has
been supplied by Dr. Kerby through his volume, entitled Prophets
of the Better Hope. It is a very modern book, written with the
age-long faith and love of the Catholic priest. The author ex-
emplifies his title. He knows intimately the modern world; and
priests are not altogether — ^nor can they be — ^apart from it.

The present-day problems that the priest must face, the forces
that will threaten his ideals and his fidelities, the challenge that
will stimulate and inspire, are presented here with clarity and
fullness. The priest is the sole prophet of a better world. With
insight and exceptional thoughtfulness, the author shows how
this prophet can effectively declare his message; what subtle
forces will attempt his undoing; what mental, spiritual, and social
forces in the economy of divine grace will keep him another
Christ for the salvation of others, as well as of himself. The soul-
searching of the book is very deep. No priest can read it with-
out receiving that precious reward — ^a truer knowledge of him-
self.

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Dr. Kerby has done a larger work than, perhaps, he con-
templated. He has been able, because of his experience, to chart
modern seas of social unrest, of rebellion, of religious doubt and
misgiving with religion itself. He would send the priest forth
thereon, warned of danger, fortified by grace and knowledge as a
pilot to guide the storm-tossed to the haven of peace.

Among its chapters is one entitled ''Leisure in Qerical Life.'*
We earnestly hope that every priest in our country will give him-
self the leisure to read this book.

ANTHOLOGY OF IRISH VERSE. Edited with an Introduction by
Padraic Colum. New York: Boni & Liveright $3.00.
While Padraic Colum's fascinating anthology is not liable to
supplant the monumental Dublin Book of Irish Verse, it does sup-
plement it admirably. That is to say, it is particularly strong in
its modern note. It quotes generously from the poets of 1916 —
it is aware of the Irish-American contribution, as in the work of
Eleanor Rogers Cox and Francis Carlin — ^and if, curiously enough,
it neglects Emily Hickey, it has the grace to include Katharine
Tynan. But by what false modesty has Mr. Colum been so nig-
gardly in quoting his own work? His *'Drover" is here, but not
that superb piece of impressionism, his 'Tlougher;" and can he
expect anyone to forgive him for excluding the unforgettable
"Old Woman of the Roads?"

The introductory essay on Irish poetry is, naturally, of great
interest. And Mr. Colum, unlike the Dublin Book, has followed
the subjective rather than the chronological method in grouping
his selections. Following the winds of national "moods," he
gives us Songs of the Road and Home, Street Songs, Satires,
Faery Songs, Personal Poems, etc. And while something may,
very obviously, be urged against, as well as for, this method, it is
undeniably dramatic. And to be dramatic is, perhaps, merely
another way of being Celtic.

THE TOCSIN OF REVOLT, AND OTHER ESSAYS. By Brander
Matthews. New York: Charles Scribner's Sons. $2.00.
That Professor Matthews' hosts of readers, a clientele built
up through half a century of faithful literary work, will welcome
his new book goes without saying; but what would be more inter-
esting would be the assurance that it will be read by that smaller,
but nevertheless considerable, audience, the "younglings," to
whom the opening essay is addressed, and whom the author
describes as the sounders of "the tocsin of revolt." Sage coun-
sel is given in this essay to both camps of the army of art.

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the conservatives as well as the radicals, but counsel given with
such winning charm that not even the most rabid of the revolu-
tionaries or the most rigid of the reactionaries could resent it.
And there is not one of them who could not study the book as
a model of style, its bland and fluent English flowing like a clear
stream under the glow of an autumnal sky. While the discern-
ing reader cannot help but regret that Professor Matthews, never
commonplace in manner, should take a commonplace view of "the
errors of Rome," and while others may not see eye to eye with
him in his appraisement of the Gothic of St. Patrick's Cathedral in
New York, none can fail to enjoy his essays, deft, good humored,
and glinting with thought, "On the Length of Cleopatra's Nose,"
"On Working Too Fast and Too Much," "Theodore Roosevelt as
a Man of Letters," "Memories of Mark Twain," and divers other
subjects. Among these essays is one entitled "What Is Amer-
ican Literature?" — a good answer to which query might be said
to be embodied in this volume. It is a worthy example of the
American essay at its best.

THE GATES OF OLIVET. By Lucille Borden. New York: The

Macmillan Co. $2.00.

Those who have seen the sunlight flooding the California
meadowland; those who have watched the blue sea of the Papific
and heard its voice of welcome; those, who in western wanderings,
have caught the spell of the white monastery walls and felt a
peace and a benediction in their wearied souls; those who love fair
France and the Lourdes she offers for their marveling — these,
and others, too, will find The Gates of Olivet a thing of charm
and joy.

The tale of Damaris as she is guided to the convent cloisters,
is a sweet idyl that will appeal to those who believe that life is
more than the pursuing of pleasure on an ever-widening circle
of vanity. Throughout the book are to be found charming pic-
tures of the streets of Lourdes, vignettes of inns and inviting
shops, and, best of all, a simple, compelling philosophy of life and
love that will comfort the believer, and ask the faithless to pause
and think. For the pilgrimage of Damaris is a philosophy that
will give joy to the discontented and solace to those who have
found worldly life, even at its fullest and richest, not quite equal
to their hearts' desires.

Though not her first book, this is Mrs. Borden's first novel.
She has succeeded admirably in mastering problems of technique.
Her characterization, direct and indirect, is handled with much
9kill, and her plot, unusual in conception, never lags on its way

fMU CKfl. 37

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to its high points. All things considered, the tale is written with
a deftness and a finish that serve fully to present another novelist
to the readers of contemporary literature.

DOGMATIC THEOLOGY. Vol- IX.— The Sacraments; Vol. X.—

Eschatology: Indexes. By Rev. Francis J. Hall» D.D. New

York : Longmans, Green & Co. $2.25 each.

In this course of "Dogmatic Theology," justly called the An-
glican Summa, Dr. Hall presents, in most attractive, readable
form, the achievements of a life-long scholarship. He fed his
mind on the marrow of giants, and synthesizes the best results
of Anglican historical and Catholic Scholastic theology. He is
familiar with the Summa of St. Thomas and with the courses of
other eminent Catholic theologians, and makes free use of their
studies. Anglicans may well rejoice and return thanks to Dr.
Hall for placing at their disposal a thorough and comprehensive
exposition of dogmatic theology, such as able and learned men
have long since made available to students of Catholic theology.
But Dr. Hairs work has the advantage of greater accessibility
in that it is composed in the vernacular, and is rendered at-
tractive by a clear and simple style that makes its perusal a
pleasure.

The style of treatment is positive and irenic, never polemic
or controversial; while the doctrines expounded are derived from
divine revelation as recorded in Sacred Scripture, and attested
and interpreted by Christian history and tradition during the so-
called period of the undivided Church. The author has no sym-
pathy with the Protestant principle of independent private judg-
ment; and is wholly uncontaminated by the pervading and per-
nicious spirit of modernistic liberalism or rationalism. On this
account, the Catholic is much pleased, and, in view of the general
tendency to disintegration of dogmatic faith outside the Church
of Rome, is agreeably surprised to find such a conservative and
constructive work from a non-Catholic pen.

While the Catholic student can find much pleasure and profit
in the perusal of Dr. Hall's work on the seven sacraments, he
cannot admit his claim of Catholic continuity in the Anglican
Church through the "Reformation," when the Mass-priest was
repudiated in form and intent of ordination and the Mass-altar
destroyed : nor can he see why he demurs to Transubstantiation
while admitting "identification;" nor why he declines to admit
the penal aspect of satisfaction — except as excuses for the An-
glican break of the sixteenth century. Doesn't Henry VIIL give a
simpler explanation?

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The volume entitled Eschatologg studies the important prob-
lems concerned with the Last Things— death and judgment, pur-
gatory or the intermediate state, hell and heaven, the parousia,
the resurrection of the dead, and eternal life. All these doctrines,
which the author, in common with the Catholic Church, accepts
as matters of divine faith, are surveyed in the broad light of
Scripture and Christian tradition. The author has the happy art
of simplifying his subject to make it attractive. This he effects
by not overburdening his presentation with detailed proofs, but
is satisfied with a summary and positive statement of the best
positive results of scholarship, while referring the reader, for fuller
information, to monographs on each special question. That the
author depends much for theological precision on Catholic
scholars is evident from his many references.

His exposition of the doctrine on the Communion of Saints
and on the nature of eternal life is admirable : while his strictures
on the caricatures that have made belief in hell (despite the clear
evidence for the dogma in revelation) difBcult, if not repugnant,
to many, are entirely acceptable. Yet the Catholic may not ac-
cept his assertion that a penal purgatory and admission to the
Vision of God before the Last Day are speculative problems that
lack ecumenical authority. (His appeal is to Christian antiquity;
ours is to the infallible voice of the living Church of Christ.) His
speculation as to post-mortem probation and possible salvation
for those denied supernatural light on earth; and his theory to
explain the continuity and identity of the resurrection body by
assuming that a germ-body (as it were) begotten in baptism and
nourished by the Eucharist, accompanies the soul after death;
and his surmise that the pains of hell are mitigated and become
more tolerable in course of time, are views that Catholic theology
does not favor; but they are not placed wholly beyond the pale of
discussion.

The Bibliographical Index is very complete; and the Subject
index is excellent, and most valuable as a ready means of locating
the treatment of any question comprised within the scope of the
ten volumes. The publisher, too, has done his work most satis-
factorily; each volume is neatly printed, well bound, light, and
portable.

THE APOCALYPSE OP ST. JOHN. By Rev. E. Sylvester Berry.

Columbus, C: John W. Winterich. $1.50.

Of all Apocalyptic literature, canonical and uncanonical. The
Apocalypse of St. John is the most picturesque. It abounds in
symbolism and imagery, allusions and references, which were un-

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doubtedly more familiar to the readers of the time of composi-
tion than they are to os of the present day. The genius of St.
John under the inspiration and guidance of the Holy Spirit has
reached spiritual heights never attained by the Old Testament
Apocalyptical writers. Parts of the book of the Apocalypse offer
no serious diflBcuIty of interpretation. The letters are self-ex-
planatory. The last section is evidently eschatological. Some of
the symbols are explained by the author. The body of the book
has, however, puzzled exegetes. Three leading interpretations
have been advanced: (1) The book describes the infant Church of
Christ; (2) the author prophetically pictures the history of the
Church from the beginning to the end of time; (3) the book is en-
tirely eschatological.

Father Berry adopts and defends the second interpretation.
In his opinion, the author of the Apocal3i>se sees in a vision the
future of the Church — ^her trials and her triumphs. It is, how-
ever, not easy to associate the symbols of the Apocalypse with
actual great events in the history of the Church. The applica-
tion must remain broad and general. Probable applications of
prophecies are made by Father Berry to many important events
in the history of the Church — v. g., to Arianism, Reformation,
Luther. He refers to the possibility of the complete destruction
of Rome and the transfer of the papacy to Jerusalem. The like-
lihood of such an event is to say the least extremely improbable :
the view is opposed to the general teaching of theologians. Never-
theless, Father Berry's work deserves to be classified with the two
principal volumes on the Apocalypse, those of Charles and Alio.

GENERAL AND PROFESSIONAL BIOLOGY, WITH SPECIAL
REFERENCE TO MAN. By Edward J. Menge, Ph.D. Mil-
waukee, Wis.: Bruce Publishing Co. $6.50.
This volume contains an extremely valuable compilation of
biological information. A thoroughly scientific book, without
any tinge of controversy, it is meant for pre-medical students as
an introduction to the biological sciences. It seems well fitted to
fulfill this purpose. A score of practical teachers of the subjects
included in it at various institutions have given it the advantage
of their technical criticism. The author has had years of expe-
rience in teaching the subject and, above all, in writing of it, for
it is of great importance to have written other books to make the
wording of a text-book of this kind direct, simple, and to the point
So much of the terminology of modern science and the prin-
ciples underlying it, have crept into modern literary usage and
the discussion of social problems of all kinds, that it would be well

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worth the while of the educated man to renew his acquaintance
with the biological sciences to date by means of such a book as
this. One turns over the pages of It to find such varied subjects
as Immunity, Animal Psychology, Genetics, General Biology of the
Plant World, the Earth Worm, the Insects, and then the Prin-
ciples of the Physiology and Anatomy of the Higher Creatures.
There are besides chapters on the history of biology, a thoroughly,
scientific discussion of evolution showing the present status of the
question, and an immense amount of information with regard to
the development of individuals. It is, on the whole, a very inter-
esting contribution to the teaching of science, made by a pro-
fessor in the Catholic University, of which we may be proud.
If there were more thoroughly conservative scientific text-books
such as this, all the talk about the opposition between religion
and science would cease.

THE OLD HOUSE. By Cecile Tormay. Translated from the
Hungarian by E. Torday. New York: Robert M. McBride &
Co. $2.00.

From a literary standpoint, this -.book is unquestionably a
piece of fine art, written with an unusually high degree of skill
and insight — though in parts heavy with excess of detail. Yet
we find in it a misuse of the rare gifts of the writer, since its
story of decay and death is anything but one to uplift, inspire,
and leave us better for the reading. One faint note of hope is
struck, however, at the end, when *\ . . her two sons came down
the graveled path. She looked at them, and her head rose."

THE VALUES EVERLASTING. By Edward F. Gareschd, SJ.

New York: Benziger Brothers. $1.25 net.

Much of our devotional literature makes appeal to a very
limited number of the spiritual-reading public. One book will be
of interest to priests, another only to cloistered religious, a third
to working-girls, a rare fourth to all persons living in the world.
We know no class that will not read Father Gareschd's book with
interest and profit

Father Garesch6 has treated a large range of subjects: every-
day heroism, the indwelling of the Holy Spirit, considerations on
heaven and purgatory, a much-needed and eminently sensible
treatment of devotions in general and some in particular. It is a
book to be highly recommended. It is unfortunate that so many
of our writers and preachers will quote Acts xvii. 28 : ''In Him we
live and move and have our being,*' which is not the Catholic
version.

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AMERICANS BY CHOICE. By John Palmer Gavit New York:

Harper Brothers. $2.50.

It is difiBcult in a short review to give any adequate idea of the
excellencies of Americans By Choice, This volume of the *' Amer-
icanization Studies'* is a scholarly treatment of the immigrant in
his political relations. It is written in a style that grips and holds
the attention every minute.

Naturally, Mr. Gavit gives large space to the working of the
naturalization law. In a great measure, it is a revelation of gov-
ernmental red tape that frequently works out most unjustly for
the immigrant. Only one who has had some direct contact
with the operation of this law, or who has made a study of it,
can realize all of the technicalities by which thoroughly desirable
aliens can be denied citizenship; and, on the other hand, how
powerless it is to keep out many undesirable citizens.

Incidentally, Mr. Gavit takes up and demolishes certain super-
stitions that have attached to thinking of the alien. One is that
the immigrant is the cause of much political corruption in this
country. He has not been the cause of corruption, but older
Americans have sometimes used him corruptly. Put, tersely, a
man cannot sell his vote unless somebody buys it, and the buyers
have been the older Americans. Mr. Gavit shows that naturalized
citizens are about as much interested in the ballot and use it as
unselfishly as any others.

Another superstition fostered by certain writers is that there
is a distinction in assimilability and desirability between the
"older" Immigration — ^that from northern Europe — and the
"newer" — from southeastern Europe — ^with a decided advantage
on the side of the "older." But, after the most thorough study
that has yet been made of the actual facts in the case, Mr. Gavit
concludes that "if there is any substantial difference in 'quality of
assimilability' between the 'older' races and the newer, it is in
favor of the latter'* (p. 252). A smaller percentage of the "newer"
than of the "older" races, for instance, was refused citizenship on
the ground of immorality. And if the length of time elapsing
between arrival and the filing of a petition for naturalization indi-
cates assimilability, the facts are decidedly in favor of the "newer"
immigration. At one end, we have Canada with 16.4 years and
at the other Turkey in Europe with only 8.1. The average for all
races is 10.6, and the only "older" race under ten years is Ireland;
whereas there are six of the "newer" races below this figure.

Most heartily, we recommend this study to all who are in-
terested in the problems of immigration and Americanization —
and all ought to be interested in them.

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A JESUIT AT THE ENGLISH COURT. The Life of the Ven,

Claude de la Colombifere, S J. By Sister Mary Philip, of the

Bar Convent, York. New York : Benziger Brothers. $2.00 net.

This book fills a gap in the library of literature on Devotion

to the Sacred Heart. The holy priest who was St. Margaret

Mary's spiritual guide during the period of the Revelations and

who was her stanch defender against those who misunderstood

and opposed her, deserves to be more widely and intimately

known. Sister Mary Philip has given to the English-reading

world a biography both interesting and devotional. Extracts

from Father de la Colombiire's letters and retreat notes afford us

an insight into the deep spirituality of this truly saintly priest.

NATURAL JUSTICE AND PRIVATE PROPERTY. By Rev.

Daniel Merino. Eindhoven, Netherlands: N. V. Lecturis.

Within the brief compass of one hundred and twenty pages,
in clear, concise, convincing style, the author deals with the
fundamental problems of natural justice and private property.
In discussing the origin of private property and the natural titles
thereto, such as occupation and production, he joins issue with
some of our modern Catholic moralists, such as Dr. Ryan and
Father Antoine, in favor of the sounder view of the mediaeval
Scholastics. Such questions as justice and exchange, justice and
profits, interest oh capital, and justice and wages are considered
in a condensed and illuminating manner. The author, with seem-
ing reason, insists that in commutative justice the laborer is
entitled only to the current value of what he produces, even if
this falls below the living wage — as an enterprise cannot afford,
and is not bound, to return to a man more than he contributes.
But the need of, and claim to, a living wage, such as Pope Leo
XIII. insisted upon, is met by the exercise of distributive justice
on the part of society, which must so dispose conditions of em-
ployment as to ensure to each man, able and willing to work, a
salary sufBcient to maintain him and his family in frugal and
decent comfort. The author seems well versed in the best liter-
ature on the subject.

THE ALTAR STEPS. By Compton Mackenzie. New York:

George H. Doran Co. $2.00.

Readers who enjoyed the youth of "Michael Fane" and his
entertaining childhood which Compton Mackenzie gave us in
Youth's Encounter, will be inclined to welcome the picture of
another boy that the author draws in The Altar Steps, which
although not marked by the same sparkle as the earlier work, is

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happily free from the patches of gratituous morbidity, which dis-
figured it and Sinister Street.

The book has the pleasant flavor of Mackenzie's style, and
one enjoys the same facility of expression which is found in all of
the author's work. The types are done amazingly well. Even
the elusiveness of Anglican bishops is photographed. The whole
phantasmagoric jumble which confronts earnest members of the
Church of England is depicted with astonishing accuracy. Mark
Lidderdale, the hero, is made to come into touch with all shades
of Anglican ''churchmanship" — ^high, low, and moderate.

The volume has much excellent character-study to recom-
mend it that is not the work of a caricaturist It gives a good
idea of the protean nature of the Church of England in such a way
as to interest those who know that Establishment only by name.
One can form a rather good conception of the almost incompre-
hensible divergencies of opinion, that allow members of the An-
glican Establishment to measure each for himself the amount of
doctrine that the individual wishes to accept. The different char-
acters show the liberally undefined pale of Church of England
orthodoxy.

There are many touches of humor in the book. It is a trifle
irritating, however, to feel that Monsignor Cripps, a Catholic priest
who appears for a few uninteresting pages, is typical of Catholic
priests in England. He seems too English to be Catholic, and
somewhat insignificant to be a Monsignor. This, however, is a
minor point The book has much of the quiet and wholesome
romance of every-day living, which pleases the reader, because he
feels that it is true to facts. Such work goes far to prove that it
is not necessary to make a book noisome in order to make it en-
tertaining.

Since The Altar Steps is professedly a prelude to a forthcom-
ing one, to be called A Parson's Progress, one can form no com-
plete judgment regarding the final development of Mark Lidder-
dale. One hopes that the end will justify the beginning.

PSYCHOLOGY. A Study of Mental Life. By Robert S. Wood-
worth, Ph.D. New York: Henry Holt ft Co. $2.60.
Everyone who is at all familiar with the notable contribu-
tions made by the laboratory investigations to the progress of
Psychology, will be willing to acknowledge and appreciate all
legitimate claims of experimental psychology. Ignoring, how-
ever, the rational or synthetic, the metaphysical aspect of this
science will leave the subject matter of this study incomplete and
fragmentary. Numerous problems, most vital and important, de-

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mand solutions that only metaphysics is in a position to offer.
There is a sense of incompleteness in our modern text-books on
psychology owing to this disregard of all metaphysics.

The work of Dr. Woodworth, whose name is familiar to stu-
dents of psychology, is a thoroughly modern, strictly up-to-date
book on this subject. It is, in many respects, a model text-book.
The student will appreciate the clearness of diction, the simplicity
of style, absence of unnecessary technical terminology. Drawings
and diagrams are numerous, carefully made and clear; they will
be of great help to the reader. "Exercizes," appended at the close
of each chapter serve as a review of the preceding material, and
stimulate the student to broader views and independent thinking.
Carefully selected books of reference at the termination of a chap-
ter give the opportunity for further reading and study. Dr.
Woodworth's Psychology, undoubtedly, deserves a place of honor
on the long list of modern text-books on this important subject.

ROSEMARY AND VIOLETS, by the late Very Rev. James E. Coyle
(privately printed), is a tribute to the poetic fervor of Father
Coyle and to the devoted admiration of its editor, Miss Isabel Beecher.
Father Coyle was a true child of Thomas Moore, and his little book is
fragrant with the piety of his warm faith and his unconquerable love
of Ireland. Poem after poem rings with his spirited and poetic elo-
quence. It is an eloquence of an Ireland thrilling with the aspirations
of Wolfe Tone and Robert Emmet, and those who made Easter Day of
1916 forever memorable. (Dispatch Printing & Stationery Co.,
Birmingham, Ala.)

rE GREAT EXPERIMENT, by Hon. Thomas Dillon O'Brien
(New York: The Encyclopedia Press. $1.25), is an essay on the
State and Federal Constitutions as securing liberty to our citizens.
Certainly, we need to have our attention called emphatically to these
documents. There is much wild criticism of our (xovernment, par-
ticularly of our courts, and there are even proposals to abolish the
Supreme Court of the United States. In addition to many individual
violations of constitutional rights, there is a serious organized dis-
regard of constitutional provisions. But Judge O'Brien, we regret to
say, has not given us the study we need. His essay can best be summed
up in his own words: '*The analysis of the American Grovernment,
attempted in the preceding pages, is very incomplete."

NOTES OF A CATHOLIC BIOLOGIST, by Rev. George A. KreideL
(St Louis: B. Herder Book Co. $1.50.) Not many writers have
the facility of making the dry facts of science attractive to the general
reader. The Rev. (jeorge A. Kreidel, of Dunwoodie Seminary, New
York, is one who deserves much praise for his pleasing, intelligent,
and lucid presentation of scientific facts to the popular mind. In this

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book, the author asserts ''that the facts of seience should not be al-
lowed to stand by themselves, isolated and alone. Ultimately, such
facts are not self-explanatory, but rather contain in themselves an
appeal beyond. They aid us in making the step from Nature to the
Author of Nature." In chapters two, three, and four, where he treats
of "God In Nature," "The Beginning and End of the Warld," and "The
Origin of Life," the writer clearly emphasizes this view, and thereby
performs a real service to the general reader, who has become nauseated
with the modern methods of pseudo-scientists. By holding the mirror
up to nature, the writer reflects the power, wisdom, and goodness of
God, without sacrificing scientific thoroughness. There can be no
doubt that this book will be welcomed as a splendid contribution to
popular scientific literature.

AHOOSIER AUTOBIOGRAPHY, by William Dudley Foulke. (New
York: Oxford University Press. $2.50 net.) In all modesty.
Dr. Foulke suggests that the life story of one who has been active in
Civil Service and Municipal Reform and other important movements,
may perhaps be accepted as a small contribution to the history of his
day and generation. Without desiring to detract in the slightest
degree from the meed of merit that is his for leadership in these
causes, we venture the opinion that the future historian will find in this
volume material of a nature perhaps unsuspected by the writer of the
autobiography. For in this record of service is to be discerned not
only the figure of Dr. Foulke, but the figures also of others of his
kind, studious yet simple, cultured yet kindly, who have made artic-
ulate the soul of hundreds of thousands of their fellow-citizens, who, if
they had not equal educational advantages, had the same standards of
righteousness and ideals that are imperishable. These are they whose
leaven of wholesomeness has worked silently, yet powerfully, to pre-
serve the Republic against the nostrums of noisy notoriety-seekers.

Informing every effort of Dr. Foulke for his city, his State, or his
country, was love of the greatest of American institutions — the home.
There is an intimacy in the telling of the story that is far removed from
boastfulness and a buoyancy of optimism that is communicated to the
reader in a manner both sensible and satisfying.

MYRRHA: A TRAGEDY IN FIVE ACTS, by Charles V. H. Roberta.
(Boston : The Four Seas Co. 92.00 net.) The Rome of the days
of Nero has been used by many novelists and more than one play-
wright, but seldom with such satisfying results as are achieved in this
tragedy. Not only is the verse itself of an even excellence, but the
sense of dramatic values, of the effectiveness of contrast and the signif-
icance of suspense is repeatedly revealed. The character drawing is
definite, and the character development consistent. Withal, there is
a freshness of treatment and a fluidity of action in the big scenes,
which mark the play as a production apart from many of the more
learned and more labored presentations of the life of the period treated.

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Too much cannot be said in praise of the religious aspects of the
play. The Christianity disclosed is virile and appeaUng; that it should
permeate the piece is not merely proof of piety, but very practical
playwriting, for the gripping power of the greatest of all tragedies is
used to carry the five acts in climactic crescendo to a convincing cul-
mination. In a day when Catholic dramatic societies are looking for
material for stage presentation, Myrrha should be welcomed as a
decidedly valuable addition to the available and really actable plays.

TE GIFT: A PLAY IN ONE ACT, by Marie A. Foley. (New York:
Samuel French, Ltd. 35 cents.) This short play, offered to ama-
teur players for use without payment of royalty, had a successful pre-
sentation in New York several months ago — at Columbia University, if
memory serves. There is no reason why it should not have many suc-
cessful productions. It should give to Catholic dramatic societies
opportunity for strong acting, while not making too great demand on
those having to memorize the individual parts.

rE LOVE OF THE SACRED HEART, illustrated by St. Mechtilde.
(New York: Benziger Brothers. $2.00 net.) This is the third in
a series of books for special spiritual reading on the love of the Sacred
Heart of Our Divine Saviour. The two previous volumes dealt with
the communications of the Sacred Heart to St. Margaret Mary and the
Blessed John Eudes and to St. Gertrude. The readings in this present
book are based on the revelations to St. Mechtilde as related in The
Book of Special Grace. The tender intimacy, which is there shown
to have been granted by the Sacred Heart to this Saint of the thirteenth
century, may well inspire those who meditate upon it with so ardent
a love for the Heart of Christ as to obtain for them some share in that
same intimacy. This volume forms a worihy addition to our Catholic
devotional literature.

INSTITUTIONES DOGMATICiE, by Rev. Bernard J. Otten, S.J. Vol.
III. — De Verbo Incarnato. (Chicago: Loyola Press. $3.50 net.)
Students of theology will welcome this new dogmatic text-book of
Father Otten's, which treats of the Incarnation, the Redemption, the
Blessed Virgin, and the Saints. Father Otten lays more stress than most
authors on the proof of the divinity of Christ, and he gives his students
a fairly complete and up-to-date bibliography.

npHE ORIGIN OF LETTERS AND NUMERALS, by Phineas MordeU.
1 (Philadelphia: PubUshed by the Author. $2.00.) The Sefer Yet-
cirah, the difficulties of which Mr. Phineas Mordell endeavors to clear
up in his thesis, The Origin of Letters and Numerals, is one of the
Jewish writings dealing with the mysteries of letters and numerals.
Its difficulties are due not only to the obscure style of the book,
but also especially to the composite character of the extant work. For,
according to the author, commentators of the eighth and ninth cen-

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428 NEW BOOKS [Dec,

turies combined with the original Sefer Yetzirah (=S. Y. L) an early
commentary (=sS. Y. II.) » which often misses altogether the sense of the
primitive work, while making the S. Y. I. two or three times larger
than it was originally (pp. 5, et $eq*, 36). In the course of his inquiry,
the author notes a number of resemblances between the S. Y. and the
Pythagorean system — ^a point treated again especially in the supple-
ment to the book, and ventures the suggestion that the S. Y. may repre-
sent the genuine fragments of Philolaus, who was the first to publish
the Pythagorean philosophy: the Pythagorean system would thus be
of Hebrew origin I

Mr. Mordell's thesis is rather hard to read. The reasoning is not
always clear, and one is liable to become confused when tning to fol-
low the author in matters where so much is conjectural: the S. Y. I.
is not a model of clear thought and simple expression! Few will look
to that strange book for the real explanation of the origin of the Alpha-
bet. Several statements of the author will appear surprising, and in
need of proof or explanation, as, for instance, the original vowel value
of the Ain, or that the Arabic Alphabet was originally invented to
represent the Assyrian-Babylonian language. The Table of Corrections
is far from complete: however the rather numerous misprints of Eng-
lish words will not cause any difficulty. A little more serious is the
failure (p. 9) to mark properly the emphatic letters, which are thus
printed just like the ordinary letters. On page 57 (Mishnah 8), the
punctuation signs iof the last two lines have been misplaced in the
Hebrew, and on page 62 in the English translation, one clause C'stormed
them through air") has been transposed, as appears from the Hebrew.

•npHE CATHOLIC ENCYCLOPEDIA. Supplement I. Volume XVIL
1 (New York: The Encyclopedia Press, Inc.) The preface to
this volume calls attention to the permanent value of The Catholic En-
cyclopedia, as shown in the fact that, in issuing this first Supplement,
scarcely any revision was required of articles already published on
subjects other than biography and geography; additional or supple-
mental matter on these heads chiefly being needed to cover the changes
brought about since 1914. Noteworthy among the new articles are
valuable contributions by specialists on Americanization, Bolshevism,
Prohibition, Psychoanalysis, Soviet and Union of Christendom, to name
but a few, which renders the Encyclopedia a valuable reference book
to all those who wish to be informed on these timely questions.

TIE October issue of The Font Hill Dial is an example of beautiful
workmanship and, both in format and matter, reflects credit on
the College of Mount Saint Vincent, which is celebrating, this year,
the seventy-fifth anniversary of its foundation.

T[E LIFE OF LIVES— The Story of Our Lord Jesus Christ for Young
People, by Louise Morgan Sill. (New York: (xeorge H. Doran Co.
$1.50.) Beautiful simplicity and reverence are characteristics of the

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1922.] NEW BOOKS 429

Life of Our Lord, which comes from the pen of Mrs. Louise Morgan
Sill, a writer already favorably known to discriminating readers. The
volume will give young people a clear idea of the chief events in the
divine story of the New Testament, though, of course, it will not fa-
miliarize them with Catholic doctrine nor with the words of the Cath-
olic text.

HELGA AND THE WHITE PEACOCK, by Cornelia Meigs (New
York: The Macndllan Co. $1.00), is a play in three acts, for chil-
dren. It is a fairy tale, fanciful and delightful, and the moral it points
is one that any child can understand. Another Macmillan book,
Charlie and His Kitien, Topsy, by Violet Maxwell and Helen Hill
(91.25), is a fascinating series of stories, all about Charlie, who is
the most real of real small boys. The illustrations add greatly to the
charm of the text

Other children books recently issued are The Wonder Siory (New
York: Benziger Brothers. 35 cents), that of the birth and childhood of
the Infant Jesus, here told by Miss Marion Ames Taggart in her own
inimitable way. It will bring home to children the true meaning of
Christmas, only too often lost sight of in their very natural delight over
the (Christmas tree and the Christmas stocking. Chico, ihe Story of a
Homing Pigeon, by Lucy M. Blanchard (Boston: Houghton Mifflin Co.
$1.75), takes the small reader to Venice and introduces him to many
of its wonders. We love the little Chico from the time he breaks
through his shell to the time when he is one of the acknowledged
heroes of the World War.

Of especial interest to boys is Father Finn's On the Run (New
York: Benziger Brothers. $1.00), the story of Joe Ranley, an Amer-
ican boy, and his stirring adventures in the stormy Ireland of today.

FOREIGN PUBLICATIONS.

Der Heilige Bonif alius, by J. J. Laux. (Freiburg i. Br.: Herder
& Ck>. 53 marks.) In this small volume, of less than three hundred
pages. Father Laux portrays the sympathetic human side of the char-
acter of St Boniface, which, to many of us, remains buried in the
extensive correspondence carried on by the Saint with relatives and
firiends and brethren-in-religion in his homeland across the Channel.
We see St. Boniface take an interest in tiie poetic efforts of a youthful
relative in England. We see him write riddles in verse and give ad-
vice regarding the rules of metre. We see him receive from King
Ethelbert H. of Kent a golden chalice and two waterproof raincoats
with the request to procure for him two German hawks for crane-
hunting. We see him write to the Abbot of Wearmouth for Bede's
works, preferably his Homilie$ or Commentarie$ on the Proverbs,
which might be of use to him in his preaching. At the end of this re-
quest, we read the foUowing: "Instead of a kiss, we send your Highness,
throi^ the carrier of this letter two little kegs of wine, and ask you
to prepare, mindful of the love that is between us, for your brethren,
a Joyous holiday." The book is written for the general reading public.
A student of history will find in the appendix, of thirty pages, an up-to-
date bibliography and also a short discussion of fifteen disputed or un-

Digitized by VjOOQIC

430 NEW BOOKS [Dec,

certain details of chronology, locality, genuinity, etc., of matters men-
tioned in the book.

VOrient Vu de L'Occident (Paris: P. Geuthner. 4 /r«.) E. Dinet
and Sliman ben Ibrahim present us in this work with a brief apology
of Islam in reply to some misrepresentations of the faith by western
Orientalists. According to the authors, western historians are in-
capable of a correct and fair estimation of the Mohammedan Orient.
TwQ are singled out for the purpose of showing the errors into which
false methods and bias may lead scholars: Father Lammens, S.J., of
the St. Joseph University, Beyrouth, and Mr. Casanova, of the College
de France. Father Lammens (pp. 19-42) is evidently the authors* bite
noire. They recognize, indeed, his great learning, but they are pro-
voked to bitterness by his tone, which they find needlessly offensive,
and by his readiness to accuse or suspect Mohammed and his friends,
who hardly ever get the benefit of the doubt, while Mohammed's enemies
are rehabilitated (pp. 26-30). Mr. Casanova, on the contrary (pp. 43-
80), is praised for his fairness (pp. 44, et seq.; 79, et seq,), although
his thesis as to Mohammed's successor is declared extremely dangerous
to the Coranic Revelation (p. 46). In the Bibliography, the descrip-
tion of the works is too vague — ^without any mention of place or date —
and the principle on which the works are selected is not clear:
several oUier recent volumes, adapted to the needs of the genera)
reader, could easily be added.

From P. T^qui, Paris: Explication du Petit Office de la Sainte
Vitrge Marie, by Rev. Charles Willi, is an excellent French translation
of the Little Office of the Blessed Virgin, accompanying its every verse
with a most detailed and helpful commentary (314 pages). In six
preliminary chapters, he gives a brief historical sketch of devotion to
the Mother of God, and initiates her devout clients into the beauties of
the Little Office. Petit Manuel des Congrigatiom de la T. 5. Vierge,
(1 /r.) This little manual contains a number of prayers in honor of
the Blessed Virgin, the Little Office of the Immaculate Conception, and
the rules and regulations of the Congregation of the Immaculate Mary.
Futures E pauses, by Abb6 Charles Grimaud. (hfrs,) The confer-
ences of this interesting volume are written for young women with a
view of preparing them for their future vocation of motherhood. The
Abba's themes are purity, piety, home and social life, education, mar-
riage, divorce, race-suicide, and the like. UAbbi Jean-Baptiste Debra-
bant (10 fTs.) Mgr. Laveille, the biographer of the Abb^ Jean Marie
De Lamennais and the Abb^ Champagnat, has added, in this, another
striking figure to his gallery of French ecclesiastics. Direction de
Conscience Psychothirapie des Troubles Nerveux, by the Abb6 Arnaud
d'Agnel and Dr. d'Espiney. (8 frs,) Priests and physicians will find
this new volume on psychotherapy most useful, for it analyzes most
carefully all the symptoms and conditions common to morbid condi-
tions of both soul and body. A Catholic priest and a Catholic doctor
Join hands in telling us all that modern science knows of the proper
treatment of nervous diseases, and all that Catholic theology teaches
regarding the proper spiritual guidance of neurotic and scrupulous
souls. Les Chevaliers du Poignard, by Albert Monniot. (7 frs,) This
is a stirring tale of the French Revolution. It begins at the siege of
Yorktown, in America, and ends with the death of Robespierre. The
author has drawn a good picture of the reign of terror at its height, and
gives a most vivid account of the adventures of the Chevaliers da
Poignard.

From Bloud et Gay, Paris: UEnseignement du Catichisme en
France, (4 frs.) In this interesting volume, the Abb6 Bricout, one
time editor of the Revue du Clergi Frangais, gives us a detailed history
of catechetical instruction in France from the days of the Council of

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1922.] BOOKS RECEIVED 431

Trent. After a brief introductory chapter on the ideas and methods of
Gerson, St. Francis de Sales, St. Vincent de Paul, Olier, F6nelon, and
Bossuet, the writer discusses the causes of present-day ignorance in
matters of religion, the make-up of the three classes of the catechism
in current use, the duties of the efficient catechist, the use of modern
methods of teaching, etc. L'Education du Clergi Frangais, by the
Abbe J. Bricout. (ifrs.) This volume sums up, in a brief, but ac-
curate, outline, the history of clerical education in France during the
past four hundred years, both in the Petits and the Grands S^minaires.
The writer contrasts the methods of the Sulpicians, the Vincentians,
and the diocesan clergy, and discusses in detail the course of studies,
the text-books in current use, the ideals proposed to the students, the
training of the professors, and the results obtained.

From P. Lethielleux, Paris: Dom Bede Lebbe, of the Benedictine
Abbey of Maredsous, has translated Bishop Hedley's Lex Levitarum
(ifrs.) for the Benedictine scries of ascetical and mystic volumes,
known as "Pax.** These twelve conferences treat of vocation, purity
of heart, zeal for souls, the seminary life, the study of philosophy,
literature, and the Holy Scriptures. Les Mystiques BinMictins, des
Origines an XIIL sUcle (6 frs,) contains those conferences given by Dom
Besse, which treat especially (with a general introduction) of the
Benedictine mystics up to the thirteenth century.

From Victor Lecoffre, Paris : Euangile Selon Saint Marc, par P6re
Lagrange (4 frs.), is an abridgment of the author's more scholarly
work, divested of every appearance of erudition, and intended for
popular use. It consists of a translation of the Gospel, together with
a brief, though satisfactory, commentary. St, Jean-Baptiste, par D.
Buzy (8 frs. 50), is an historical and critical study of the highest order,
in which every phase of the Precursor's only too short life is fuUy
dwelt upon and all objections satisfactorily solved. Much space is
devoted to topography and controversy, but this is necessitated by the
nature of the work, which will be highly prized by teachers and
students of Sacred Scripture.

BOOKS RECEIVEa

Longmans, Gbebn k Co., New York:

CathoUcUm and Crttieism. By Etienne Hucueny. Translated by Rct. Stanislaus
M. Hogan. $3.50. From Vita Nuova to Paradtso. By Philip H. Wickstced.
$1.75. Liberalism, Modernism, and Tradition. By Olivier C Quick. $2.50.
Chaales ScaiBNEB's Sons, New York:

Human Nature in the Bible. By WilUam Lyon Phelps. $2.00. Dante and His
Influence. By Thomas Nelson Page. $2.00.
Alfkbd a. Knopf, New York:

Ireland's Literary Renaissance. By Bmest Boyd. $3.50. Prejudices. Third
Series. By H. L. Mencken. $2.50.
RussBLL Sagb Founpation, New York:

Plans and Illustrations of Prisons and Reformatories. Collected by Hastings H.
Hart. 12.50.
P. J. Kbnbot a. Sons, New York:

Poems. By Canon Sheehan. $1.00. The Literary Life and Other Essays. By
Canon Sheehan. $2.25. The Divine Counsellor. By Martin J. Scott, S.J. $1.75.
The Mackillan Co., New York:

A Manual of the Short Story Art. By Glenn Clark. $1.75. The A B C's of
Business. By Henry S. McKee. $1.00. The Psychic Health of Jesus. By
Walter E. Bundy. $3.00.
JosBPB F. Waonbb, Inc., New York:

The Epistles of St. Paul. By Bey. Charles J. Callan, O.P. Vol. L $6.00.

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B. P. DunoN ft Co., New York:

The Life of the Spirit md the Life of Todau- By Erdyn UnderiilU. $2.50.
Bngliah Short Stories from Fifteenth to Twentieth Centurg, $1.00.
DouBLBOAY, Paob A Co., Garden City, New York:

Single Blessedness and Other Observations. By George Ade. |1.S0. Mg Life
and Work. By Henry Ford. In Collaboration with Samuel Crowther. $3.50.
Woodrow Wilson and World Settlement. By Ray S. Baker. 2 toIs. $10.00.
BoNi ft LnrsBiGHT, New York:

The White Heart of Mojave. By Edna Bnuh Perkins. $3.00. Tramping On Life.
By Harry Kempw $S.OO.
BaNziosa BaoTBBas, New York:

Catechism of the "Summa Theologiea." By Bier. Thomas Pefues. $2.00. The
Hgmns of the Breuiarg and Missal. Edited by ReT. Matthew Brltt. $6.00.
Flbmino H. Rbvbll Co., New York:

Christianitg and Progress. By Harry E. Fosdlck. $1.60.
Hbnbt Holt ft Co., New York:

Character Problems in Shakespeare's Plags. By Levin L. Scbncklntf. $3.50.
Habcoubt, Bbacb ft Co., New York:

Definitions. By Henry S. Canby. $2.00. What Prohibition Has Done to America.
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Gbomib H. Doban Co., New York:

Neither Here Sor There. By Oliver Herford. $1.50. Robin Hood's Bam. By
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DoDD, Mbao ft Co., New York:

The Tale of Triona. By William J. Locke. $2.00. The Call of the Mountains.
By LeRoy Jeffers. $5.00.
Bbbntano's, New York:

Degeneration in the Great French Masters. By Jean Carr^re. Translated by
Joseph McCabe. $4.00.
CoLVKBiA UNfVBBSiTT Pbbss, New York:

iin Introduction to the Historg of Historg. By James T. Shotwell. $4.00.
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Against the Grain. By J. K. Hoysmans. Translated by John Howard. $3.00.
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The Problem of Chista. By Bertrand Russell. $2.00.
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Poems. By B. Preston Clark, Jr. $2.00. Stc Short Plags. By Wilbur S. Tapper.
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A Critical Fable. $1.00. Tradition and Progress. By GUbert Murray. $3.00.
The Letters of Franklin K. Lane. $5.00.
SiCALL, Matnabd ft Co., Bostou:

The Best Plags of 1921-21. Edited by Bums Mantle. $2.00.
Mabsball Jones Co., Boston:

John Raskin's Letters to William Ward. With a Short Biography of William
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Father Glgnn's Poems. $1.50.

C. A. Nichols Publishing Co., Springfield, Mass.:

The New Lamed Historg for Readg Reference. Vols I. and H.
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The Storg of Bxtension. By Rt Rev. Francis C. Kelley. $2.00.
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A Commentarg on the New Code of Canon Law. By Rev. Charles Augustine.
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MARIA CHAPDELAINE. A Novel Louis H6mon 2.00

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THE HOUND OF HEAVEN. An Interpretation. Rev. F. P. LeBuffe, S.J.-. 1.00

THE SOUL OF IRELAND. Rev. W. J. Lockington, S.J 1.00

1 CLOISTER AND OTHER POEMS. Rev. C. L. O'Donnell 1.00

THE CATHOLIC SPIRIT IN MODERN ENGLISH LITERATURE. George

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I THE STATE AND THE CHURCH. Rev. John A. Ryan and Rev. Moorhouse

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1 THE BOYHOOD CONSCIOUSNESS OF CHRIST. Rev. P. J. Temple 3.50

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THE ROMAN MISSAL

Latin and English

Translation and General Introduction

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Paulist Press Pamphlets

BIOGRAPHY

night t An Eagle. The. (Mother Any OwAen.

R.S.H.) Blanche M. Kelly, Litt.D.
His Bminence John Onrdinnl Tiurley. Bight BeT. Kgr.

M. J. Lavelle.
Jonmal of My Life, The. By • Nun.
Vohle xmnllne. A— Mother Mary Anadeni. Dudley

O. Wooten.
Trve History of Maria Monk, The. William L. Btone.

8T0BIS8 OF OOWSBSIOVg

Ood's Voice in the 8011L A GonTort's Btory.

My OonTerslon. F. X. Farmer, 8.J.

My Home-Ooming. Ingeborr Magnutsen.

irew England Oonrertton, A. J. O. Bobins.

Open Window, The. Samuel Fowle Telfair. Jr.

Btory of Mty Beliglons Bzperlenees, The. Bot. Henry

H. Wyman, C.8.F.
Trae Btory of a OonTorsion. V. Bey. T. Y. Tobin.
Why Bonald Knox Became a Catholio. Bey. Bertrand

L. Conway, C.S.P.

CHURCH HISTORY

AdTanoed Anglican Assumption. The. H. P. Bussell.
Apostolate to Non-OathoUes, The. Bey. Bertrand L.

Conway, C.S.P.
Brief History of BeUgion, A.

Century of OathoUeiam, A. V. Bey. T. J. Shahan, D.D.
Chained Bibles Before 'and After the Beformatfton.

Bev. J. M. Lenhart, O.M.Cap.
Condemnation of Galileo, The. Bey. B. L. Conway,

C S P.
Is the Catholic Chnreh a Menace? Dudley O. Wooten.
Luther, Bhort Btudies. Rey. Moorhouse I. J. Millar,

8.J., and James J. WaUh, H.D., Ph.D.
"Open Bible" in Pre-Beformation Times, The. Bey.

J. M. Lenhart, O.M.Cap.
Outline of Church History. V. Bey. T. J. Bhahan. D.D.
Pure ys. DUuted Catholicism. V. Bey. A. F. Hewit,

C.S.P.
Why Priests Do Not Marry. Bey. B. L. Oontray, O.8.P.

THB PAPACY
America's Tribute to Pope Benedict XY. Edited by

Y. Bey. Thomas F. Burke. O.B.P.
Canon Iaw, The Pope and the People. Samuel F.

Darwin Fox.
False Decretals, The. Bey. B. L. Conway, C.8.P.
Temporal Power, The. L. J. 8. Wood.

DEVOTIONAL

Armed Guard, The (Prayer). Bey. John J. Burke,

C.S.P.
Beauty of Holy Scripture, The. Bey. P. Kupptt's.
Catholio as Citisen and Apostle, The. Bey. Walter

Elliott. C.S.P.
Christian Home, The. James Cardinal Gibbons.
Deyotion to the Holy Bpirtt. Bey. J. MoSorley, O.B.P.
Holy Communion. Monsinior do Segur.
Holy Souls, The. By a Paulist Father.
Hope. Rey. John J. Burke, C.S.P.
Hugo's Praise of Loye. Rey. Joseph MeSorley, C.S.P.
Making ITecessity a Yirtue. Bey. W. ElUott, C.8.P.
Methods for Life's Big Business. Bey. B. Bush

Banken, S.J.
Mystery of Buffering, The. Bey. W. Elliott, C.S.P.
tfoTona to the Holy Ghost. Compiled by Bey. Walter

Elliott. C.S.P.
Our Father, The. AbbA Orou, S.J.
Boul-Blindness. Rey. Joseph MeSorley. O.8.P.
Why We Should Hope. Bey. Walter Elliott, C.S.P.
Worth of the Commonplace, The. Rey. Walter Elliott,

C.S.P.

WAY OF THB CBOBB
Little Stations on the Way of the Cron. Rey. John

J. Burke, C.S.P.
Bome Thoughts on the Way of the Cross. Bey. John

J. Burke, C.S.P.
Stations of the Cross. Cardinal Newman.

ADYBHT

AdTont, Its Meaning and Purpose. Dom Guirmncw.
Babe of Bethlehein. The. Readings for Ady«nt fr«M

Thomas k Kempis.

Bethlehem. Fathor Faber.

Bmmanuel: God With Vs. 8. 0. J.

Meditations for AdyoBl Bar. Blehard F. Clnrka, BJ,

AcoepUblo Time, The. Daily Beadlngs for Lent froa

Thomas k Kempis.

Christ's Last Agwiy. Bey. Henry B. O'Koeffe, O.BJP.
Fruito of Lent. Oompil * ' - -- -

John J. Burke, C.S.P.

piled from the Liturgy. Rot.

Lent in Practice. Bey. John J. Burke, O.8.P.

Lent, Its Meanlnf and Purpose. From the Liturgical

Year by Dom Qu^ranger.
Thoughts On Holy Week. Selected from Thosaaa i

Kempis.
Three-Hours' Agony. By a Paulist.

MOHTH OF THB BACBBD HBABT

Bacred Heart, The. Short MeditatlonB for June. Boy.
Biehard F. Clark, S.J.

MONTH OF THB BLBBBBD MOTHBB
Our ^Lady's Month. Rey. John J. Burke, C.8.P.

MOHTH OF THB PBBCIOVB BLOOD
Meditations on the Precious Blood for Brory Dsy of
the BConth. From the French of Mgr. La Boe^ue.

DOCTRINAL

THB CHX7BCH

Authorised Interpreter of Holy Scripture, The. Wil-
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THE

^tholic^pld

Vol, CXVI.

JANUARY, 1923.

No. 694.

THE KU-KLUX KLAN.

BY THE EDITOR.

most curious combination of comedy and
tragedy, of melodrama and burlesque, of buf-
foonery and villainy that has appeared in Amer-
ica, is the Ku-Klux Klan. At this late date in the
history of the world, it is difficult to achieve dis-
tinction in the commission of crime. But the Klan has at least
achieved peculiarity. It combines nonsense with murder. If
one were to meet a mob of Klansmen leading their victim to a
whipping party or a tarring and feathering **bee," one might
imagine, from their appearance and their antics, that they
were a class of sophomores hazing a freshman. Even as they
built a fire and heated their irons, to brand their victim with
the insignia, K. K. K., one might imagine that they were still
joking. The proceedings might be only an initiation into a
college fraternity. When the jokers have frightened the can-
didate to 'Vithin an inch of his life,'' surely, one might think,
they will suddenly laugh at him and let him go. Here and
now, so far away from Fiji or Borneo or the Cannibal Islands,
and so long after Cotton Mather and the human bonfires at
Salem, it seems incredible that men could sear the flesh of a
fellow human being, or actually biu*n him alive. Incredible,

CerruosT.

▼OL. CZ¥I. 38

1M2. Tbb MisuoNAiY SodSTT OF St. Paul
uc THB Statb op Nkw Tobk.

THB AFOBTLB

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434 THE KU'KLUX KLAN [Jan.,

but it is true. One of the paradoxes of civilization is that in
this land of libraries and schools and churches, in the era of
the automobile and the aeroplane and the radio, it is still pos-
sible for men to put a human being in a steel cage, and roast
him, while they dance around the fire, shouting, laughing,
merrymaking as if at a barbecue. It is still more paradox-
ical — and more humiliating — that America is the only land in
which such atrocities really take place. The Bolsheviki do
not burn people aUve. Canadian soldiers were not crucified
by the Germans in Belgium. Even the inferential insult to
Tahiti and Borneo must, on second thought, be withdrawn.
No such things are done in the Cannibal Islands as are
done in Texas and Georgia and Alabama, and in some more
northerly States. The Ku-Klux Klan is indeed a malignant
phenomenon.

But — again the curious combination — the Klan is none the
less ridiculous. Even in the act of crime, the Klansmen act
like clowns. The murder-gang masquerades as a Halloween
party. Therein lies its chief distinction. Therein, also, is one
of the difficulties of dealing with it. We need a champion to
fight against the Klansmen. But if we could choose our cham-
pion, from the living or the dead, I hesitate to say whether we
should summon Daniel Webster or Mark Twain. Webster
would thunder at them. Mark Twain would make game of
them. And — ^f or the moment at least — I think that the humor-
ist would be more efficient than the statesman and orator.
One thing is certain. If we do not laugh at the Klansmen, the
rest of the world will laugh at us. As a caricature of America,
the Klan is infinitely more absurd than Main Street Babbitt
is not nearly so preposterous as William Joseph Simmons,^
the "Imperial Wizard."

As is always the case with those who appeal to the sense
of humor in others, without having any humor in themselves,
the masters of the Klan are never so funny as when they are
most solemn. Their ritual is claptrap. Their sacred cere-
monies are extravaganza. Their official documents are "high-
falutin," "bunkum." Witness this grandiloquent salutatory of
the "Imperial Wizard" to his worshipful underlings:

1 William Joseph Simmons later was succeeded hy a man named Clarke. Clarlw
was ousted and Simmons became a second time bead of tbe order. In Norember
1922, Simmons was "kicked upstairs," being giTen the titte, "Emperor for Life.**
The present Imperial Wizard Is H. W. Evans.

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1923,] THE KU-KLUX KLAN 435

The Most Sublime Lineage in all History,

Ck)mmemorating and Perpetuating the Most Dauntless

Organization Known to Man.

Imperial Palace

Knights of the Ku-Klux Klan

incorporated

Atlanta, Georgia

To all Genii, Grand Dragons, and Hydras of Realms,
Grand Goblins and Kleagles of Domains, Grand Titans and
Furies of Provinces, Giants, Exalted Cyclops and Terrors of
Klantons, and to all citizens of the Invisible Empire, Knights
of the Ku-Klux Klan — ^in the name of our valiant, venerated
Dead, I affectionately greet you. . . .

And the conclusion of the same manifesto :

Done in the Aulic of his Majesty, Imperial Wizard, Em-
peror of the Invisible Empire, Knights of the Ku-Klux Klan,
in the Imperial City of Atlanta, on this the ninth day of the
ninth month of the year of Our Lord, 1921, and on the
Dreadful Day of the Weeping Week of the Mournful Month
of the year of the Klan LV.

Duly signed and sealed by His Majesty,
(Signed) William Joseph Simmons,

Imperial Wizard.

Is this lunacy or charlatanism? Or both? It is so silly,
and yet so serious. Chesterton has remarked, vdth his usual
acumen, that those who take themselves most seriously are
the insane. Perhaps, then, the Imperial Wizard should be
committed to a madhouse rather than a jail. The Kleagles,
and Klexters, and other nabobs should go with him. The rank
and file — ^the Klanfools — ^might then be sent to sanitariums to
undergo treatment for gullibility.

But let us make no mistake. William Joseph Simmons
may be as '*mad as a March hare,'* but he is as shrewd as
P. T. Barnum. He knows his America as well as Gret-Rich-
Quick Wallingf qrd. We shall see this presently. But, mean-
while, let us have a bit of Klan melodrama.

*^After fourteen years of preparation" (it is the original
Imperial Wizard who is speaking), **on Thanksgiving Night in
the year 1915, thirty-four intrepid spirits made their way to a

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436 THE KU'KLUX KLAN [Jan.,

mountain near Atlanta, and there on the mountain top, at the
midnight hour, while men braved the surging blasts of the wild
wintry mountain winds, and endured a temperature far below
freezing, bathed in the sacred glow of the fiery cross, the In-
visible Empire was called forth from its slumber of half a
century.**

O sacred recollections of the good old guileless days of
melodrama I **It*s a hard night on the banks, boys! Heaven
help those who go down to the sea in ships on such a night as
this!'* *'It*s a hard night on the mountain top, boys! Heaven
help the 'intrepid spirits* who brave the wintry blasts of a
Thanksgiving Night in Georgia I**

Picture those patriots of the peak leaving the open fire-
place, or the barber-shop stove, or the Union Station radiator,
pressing on fearlessly by trolley to Stone Mountain, twelve
miles away, and climbing in a ^'temperature far below freez-
ing** even to the very tip, reaching the dizzy altitude of eighteen
hundred feet. How insignificant, by comparison, are the
exploits of Peary, or Amundsen, or Robert Scott I

Unfortunately, at this point in the record, the Imperial
Wizard*s English becomes a bit blurred. We cannot tell
whether it was the Invisible Empire, or the intrepid thirty-four,
or the mountain top, that was ''bathed in the sacred glow of the
fiery cross.** But though the syntax be somewhat scrambled,
the story is, none the less, graphic and thrilling. Under the
spell of the Wizard*s words, the Invisible Empire becomes vis-
ible. We can see it, awaking like Rip Van Winkle, from its
long sleep, stretching its arms, blinking in the light of the fiery
cross, stiffly and laboriously rising to its feet, yawning wearily :
"Hoi hoi there*s bloody work to be done, negroes to be burned,
solitary men to be tarred and feathered, women to be stripped
and whipped. Yea, there's work for 'intrepid spirits* to do!
Fe,fi,fo, fum!**

Of course, this sophisticated generation, which only laughs
at melodrama, will ask irreverently: "Had the intrepid spirits
no homes? Are there no halls to be hired in Atlanta? Would
not the landlady let them use the back parlor for the evening?
Or could they not have assembled on a vacant lot, safe and
warm behind the billboards? Why should they go to the top
of a mountain, far, far away in the suburbs?**

The Imperial Wizard has not recorded the message de-

Digitized by VjOOQIC

1923.] THE KU'KLUX KLAN 437

livered that terrible night on the mountain top, but very prob-
ably it was in substance the same that he has frequently de-
livered ever since: *This great nation, with all it provides, can
be snatched away from you between the rising and the setting
of one sun ... in the space of one day, and that day of no
more than ten hours; when the hordes of aliens walk to the
ballot box (I) and their votes outnumber yours, then that
alien horde has got you by the throat. Americans will awaken
from theii* slumber and rush out for battle. The soil of Amer-
ica will run red with the blood of its people." *

I confess that I cannot visualize that scene as vividly as
the scene on the mountain top. The description is rather
puzzling. The "aliens" walk to the ballot box. But if they
are aliens and walk to the ballot box, they will simply have
to walk right home again. Aliens do not vote in the United
States. If the "aliens" vote, they have been naturalized, and
if they have been naturalized, they are no longer "aliens," but
citizens. Are we to understand that the Klan is opposed to all
naturalization? And are they, then, opposed to the Constitu-
tion, which legalizes naturalization?

It seems also that while the "aliens" are voting, the
"100 per cent. Americans" are slumbering. Do the "aliens"
outnumber the Americans at the polls because the Amer-
icans take advantage of the holiday to remain in bed?
And are they who remain in bed on Election Day one hundred
per cent, pure Americans? Is it blameworthy for naturalized
citizens to exercise their constitutional right to vote? It is
all rather confusing. However, the aliens seize the sleeping
patriots by the throat: the patriots awake: the soil of America
runs red with their blood. So much, at least, is clear.

I have, perhaps, insinuated that Simmons is insane. But
"though this be madness, yet there is method in it." He is "but
mad north-north-west : when the wind is southerly," he knows
"a hawk from a handsaw." He knows which side of his bread
is buttered. And he knows how to get the bread and butter.
While he was still occupying the position of "Imperial
Wizard," he claimed that there were two million members
of the Klan. The initiation fee is, or was, $10.00 per head.
For regalia, the Klanfools pay |6.50. But the regalia consists
only of a nightgown and a mask, and is worth, perhaps, $1.50.

s Th€ SeorehUghU WUUam JoMpb Slmmoiis. April M, 1921.

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438 THE KU-KLUK KLAN [Jan^

Therefore two million initiations produce a profit of thirty mil-
lion dollars — and all this in five or six years. I have com-
pared Simmons with Barnum and with Get-Rich-Quick Wal-
lingf ord. But, after all, compared with the Imperial Wizard,
Barnum and Wallingf ord were only tyros. Even the editors
and owners of the Menace were, likewise, amateurs at money-
making. Earl McClure made $100,000; W. L. Phelps made
$300,000; Marvin Brown made $50,000. But what are the
paltry sums of $100,000 or even $300,000 in fifteen or twenty
years over against $30,000,000 in five years?

But let us not fail to notice that there is always a mine
of religious bigotry, here in America, and that those who work
it are sure of quick and substantial profits. Wallingf ord made
his money on carpet tacks. Others go in for patent medicines.
Still others invent a *^sure cure for baldness.'' Recently, boot-
legging has become the favorite path to sudden wealth. But
of all frauds and "fakers," the "brewers of bigotry" are the
shrewdest. They make money faster and more abundantly
than any other kind of charlatans; and while they grow rich,
they have the added consolation of being reputed patriots or
saints, or both. Barnum was right. *The public loves to be
humbugged." And Ben Franklin was right. "A fool and his
money are soon parted." But the Imperial Wizards are not
the fools. Nor the Grand Goblins, nor the Titans, nor the
Kleagles, nor the Exalted Cyclops. They are "getting theirs
while the getting is good." The fools are those who pay $10.00
for initiation and $6.50 for a sheet.

However, it is time to be serious — though not too serious.
There is always a tendency to maintain that any contemporary
evil is "the worst ever." But there have been far worse out-
bursts of bigotry than that of the modern Ku-Klux Klan.
It may be that the Klan has not yet reached the peak of its
pernicious activities. Conditions may get worse before they
get better. But it is a fact that thus far the Ku-Klux Klan
has not accomplished nearly so much villainy as the "Native
American" Movement, of the thirties and forties, or the "Know-
nothing" Movement, of the fifties, in the last century. In those
troublous times, when Catholics were as few all over the
United States as they are now in the Southern States, they
suffered more persecution than the Klan can possibly inflict
today. Mobs were formed and ran riot everywhere, burning

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19230 THE.KU-KLUX KLAN 439

or dynamiting churches, convents, academies, and even hos-
pitals.

In Philadelphia, in 1844, two Catholic churches were
burned to the ground. Catholic worship was suspended, the
homes of Catholics were invaded and destroyed and their
occupants deliberately murdered.

At Cincinnati, a mob of six hundred, with firebrands and
ropes, attacked the Cathedral, with intent to burn it and to
hang a papal nuncio, who was the guest of the bishop. Sim-
ilar disturbances, and worse, took place in dozens of other
cities and towns. From Louisville, Bishop Spalding wrote in
August, 1855: **We have just passed through a reign of terror,
surpassed only by the Philadelphia riots. Nearly one hundred
poor Irish have been butchered or burned and some twenty
houses have been consumed in the flames. The city author-
ities, all Know-nothings, looked calmly on, and they are now
endeavoring to lay the blame on the Catholics."

Politically, too, the Know-nothings were active. In Phila-
delphia, Baltimore, New York, New Orleans, and San Fran-
cisco (to say nothing of scores of smaller cities), mayors were
elected on anti-Catholic platforms. Fifteen States elected
Know-nothing governors. In the Thirty-fifth Congress, which
sat from 1857 to 1859, one hundred and thirteen representatives
out of two hundred and thirty-six, were either actual members
of the Know-nothing Party or Republicans who had been
elected to ofiSce after an open declaration of their anti-Catholic
convictions.

In the national election of 1852, the Know-nothings claimed
to control 1,500,000 votes — half of the grand total.

But the Know-nothing Party collapsed as suddenly and
as mysteriously as it had originated. When, in 1856, it nom-
inated Millard Fillmore for the Presidency, he was ignomin-
iously defeated, receiving only eight electoral votes, all of
which were cast by one State, Maryland. There is consolation
in that fact for those who are now worried about what may
be the future for Catholics if the Klan continues to grow.
Organized bigotry, above all things else, is spasmodic. It
comes in waves, but the waves finally — and suddenly — ^break.
The Ku-Klux Klan, up to the present, has had no such political
success as the Know-nothings. It has voted the parochial
school out of existence in Oregon, and elected a Senator from

Digitized by VjOOQIC

440 THE KU'KLUX KLAN [Jan.,

Texas, but, beyond that, it has achieved no very important
results by the ballot.

As for crimes of violence attributable to members of the
Klan, the New York World, which conducted a thorough and
painstaking investigation, reports that in one year, October
1920, to Septembier 1921, there were 4 murders, 1 'irreparable
mutilation," 1 branding with acid, 41 floggings, 27 cases of
tarring and feathering, and 5 kidnappings, by cloaked and
hooded law-breakers in the United States.

In the year 1922, conditions were worse. Senator D. I.
Walsh, of Massachusetts, addressing Attorney General Daugh-
erty, quotes from a letter written to him by a lawyer in Texas:

I do not think it would be an exaggeration to say that
Texas has had, within the last eighteen months, five hun-
dred tar and feather parties and whipping bees, not to men-
tion a number of homicides, assaults, and other offenses
directed against the person; threatening letters by the score
have been given to the victims of this huge criminal con-
spiracy, ordering them, in many instances, to leave their
homes; women have been tarred and feathered and old
men in their dotage have not been spared their vengeance;
young girls in their teens and not hardly in womanhood
have been the victims of, these letters, and, in many in-
stances, they have been forced to leave their homes on ac^
count of the slander and ignominy heaped on them.

So far as I know, not one of these criminals has been
brought to justice. At Waco, the home of the Governor of
Texas, police ofBcers arrested three masked and hooded
men with their victim, covered with hot tar and feathers,
in their possession. The Grand Jury of McCiennan County
voted "No bill.'' In Dallas, a Klan stronghold, it is re-
ported that at least fifty men have been whipped at one
place. One man, prominent in the business life of the city,
was taken from his home and away from his little mother-
less girls, and beaten. One of his children, a girl, was
knocked down and injured while trying to defend her
father.

At Teneha, a woman was tarred and feathered aUd beaten
with a wet rope, because she had married a second time.
At Austin, the capital city of the State, numbers of outrages
have been perpetrated upon individuals. Every little town,
hamlet and city in the State, with but few exceptions, have

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1923.] THE KU'KLVX KLAN y^ >^ ^ -^9^^ r^^

had their little ^'patriotic ffites," featuring hot ii^feathers, ^

and wet ropes. It would astound the people of m)K^{jnited . • ' ^

States if the truth about this organization in Texas could be

given.

The Governor of Louisiana thought it necessary to make a
personal visit to President Harding to ask federal cooperation
in a campaign against the outrages of the Klan. While the
Governor was at the Capital, alarming accounts were printed
in the newspapers, declaring that "the invisible Empire" had
grown to such an extent, and had so far usurped all power
that the administration of law and order had become ^'negli-
gible" in certain parts of the State of Louisiana. Governor
Parker denounced these reports as exaggerations. But the
actual seriousness of the situation, which led him to make his
visit and his appeal to Washington, he did not deny.

The conditions existing in Texas and Louisiana fairly il-
lustrate the state of the case throughout the South and South-
west. In the North, the Middle West, and parts of the far
West, the Klansmen are equally virulent, and perhaps would
be equally violent were it not that in these sections Catholics
are too numerous to be seriously molested. Right there is a
hint as to the principal characteristic of the Klansmen — their
cowardice.

It is conceivable that a mob may sometimes be a random
aggregation of heroes. But a masked mob is always an ag-
gregation of cowards. The French revolutionists, who stormed
the Bastille, in the days of Louis XVI., were risking their lives.
They were a mob only because they could not be an army.
They wore no masks. The mob that came by night with
swords and staves into the Garden of Gethsemane to appre-
hend Jesus Christ, wore no masks. Even Judas did not con-
ceal his countenance. But a mob of men, who cover their
faces with hoods and their forms with sheets, is a mob of
cowards. When a man is afraid to show his colors, it must be
because he is "yellow.**

Furthermore, the Klan, in its attacks, never allows a man
to have a fighting chance. One man never fights one man;
the man must fight the mob. A mob that attacks an army,
like the mob that precipitated the revolution in Russia, is cer-
tainly courageous. It is no lark to go armed only with pikes

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442 THE KU-KLUX KLAN [Jan^

or pitchforks into the face of machine guns. The Bolsheviki
may be savage, but they are not cowards. But the mobs of
Klansmen that attack one solitary defenseless person are ob-
viously cowards. If one gang of street boys attacks another
gang, there may be **f air play" between them. But if a whole
gang attacks one defenseless boy, the gang is despicable. If
there were even an iota of chivalry in the heart of a Elansman,
he would recognize that obvious fact.

They have no courage. Likewise they have no logic.
They claim to be "100 per cent. American." The truth is
that they would ruin America. There could not possibly be a
more dangerously anti-American society than one which is
a law unto itself. Obedience to law, observance of the estab-
lished means of obtaining justice, acceptance of the decisions
of the courts, are a sine qua non of the existence of our form of
government. But the Ku-Klux Klan makes itself a police
force, judge, jury, attorney, executioner, mayor, governor,
supreme dictator in all matters pertaining not only to govern-
ment, but to manners, morals, and religion. This arrogant
society has taken the duty upon itself to warn gamblers, adul-
terers, **joy-riders;" to teach editors what they may write or
publish; to dictate to judges on the bench about their decisions.
It has violated the habeas corpus act With the alleged pur-
pose of punishing crime, it has been guilty of more serious
crimes — ^unlawful seizure, abduction, punishment without trial.
It is a state within the state, or rather a state above the state.
Indeed, it claims to be that most dangerous of all institutions,
an Invisible Empire. Being invisible, it is likewise intangible
and irresponsible. If Louis XIV. ever said, **UEtat c'est moi,"
he spoke like a tyrant. The Ku-Klux Klan repeats the words
attributed to the King, **I am the state."

The only possible justification of such a society would be
the utter absence of law and order, a condition of anarchy with
which the State is unable to cope. The Vigilance Conunittees
of early days in California were necessitated and justified by
the chaotic social conditions incidental to the rush for gold.
No such conditions prevail now in any American State. So
long as there is no condition of anarchy, there is no call for a
Vigilance Committee, and still less is there any justification for
a "Klan." The Klan will cause anarchy, not cure it

Again, the K. K. K. is a menace to the peace of the coimtry.

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1923.] THE KV'KLVX KLAN 443

because its wicked and violent methods might easily lead to
retaliation. If the Klan antagonizes and persecutes Catholics,
Jews and negroes, then Catholics and Jews and negroes
have at least equal right to antagonize their antagonists,
and to persecute their persecutors. This will not be done —
at least Catholics will not succumb to the temptation to
correct crime with crime — ^but if the day does come when
the Ku-Klux Elan becomes strong enough to nullify the ad-
ministration of justice in any State, or in the Union, the Cath-
olics, Jews, and Negroes will have to defend themselves in thcj^
most effective way possible. When the Know-nothings, in
1854, threatened to burn St. Patrick's Cathedral in New York,
Bishop Hughes asked of his legal advisers the question : "^Does
the State guarantee compensation for damage done by
rioters?*' The lawyers replied that the State makes no such
guarantee. "Then,** said the Bishop, "the State intends that
citizens shall defend their own property." And he published
a declaration, saying that, "in case all other protection fail,"
Catholics should "defend their property even with their lives.
In this, they will not be acting against, but for, the law."

That principle of self-defense is, of course, indefeasible.
It may be brought into effect once again if the Ku-Klux Klan
gets out of hand.

Catholics will not be driven to retaliation. But they may
be driven to self-defense, even to the extent of bloodshed. It
is natural, therefore, that governors and magistrates generally
should bestir themselves to anticipate and to prevent the anar-
chical conditions that will prevail if the Klan is not soon inter-
rupted in its dangerous and un-American campaign of dis-
seminating racial and religious animosity.

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THE LITERATURE OF LIBEL.

BT KATHERINE BIUfiOT. LITT.D.

lUPERFICIALLY, it seems a litUe curious that just
when the professional psychologists of the world
had about persuaded us of the enormous value
of asserted optimism — ^just when, as a climax to
years of dutifully cultivated cheerfulness, we
were (in spite of occasional misgivings!) about to make daily
confession of growing in all ways better and better — the pop-
ular fiction of the world should rise up almost with a single
voice to proclaim that we are growing worse and worse. Su-
perficially, the contrast is bafiOing : under the skin, it was prob-
ably to be expected. For the natural reaction from obligatory
optimism is, of course, pessimism, naked and unashamed.
And if the optimism has been a little forced, a little hectic, the
reaction will be equally noisy and hysterical. The inevitable
and immemorial result of not calling a spade a spade is for
some shrill young voice to proclaim it a '"damned shovel.*'
So, by degrees, is the equilibrium of things restored.

At the best, our feeling out after reality is a pathetic
thing: and they are the wisest seers who admit that they see
"darkly," and fight on, for the most part, "driven against the
wall.'* What those see who trust simply to their own rush
candle, and the eye or hand of the very "natural" man, is a
sad, if highly suggestive, nightmare. There is nothing hidden
about it. The Mirrors of the world have multiplied exceed-
ingly, moving out from the boudoir to the street-corner or
council-chamber — ^while all the younger realists proclaim their
visions loudly and lustily from the housetops. Candor, as
hinted before, is the expected reaction from censorship: and
after the war — and the peace — ^had shaken the world, nobody
cared especially about the assault upon Downing Street or
Washington. These were fair enough targets, and the archery
was wittily, if not always wisely, performed. Politics, indeed,
have grown to be considered a perennially safe quarry, and
to announce their immediate corruption has long been as
popular as to discuss the degradation of the contemporary

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1923.] THE UTERATURE OF UBEL 445

stage. But why stop with politics and the theatre? There re-
mains Society, a grande dame of proverbially questionable
virtue — or the Very Poor, most aching and acute in their prob-
lems — ^while the Very Rich are even worse. However shaken,
the State is still with us to attack : however divided, so, too, is
the Church. Moreover, there are concrete, individual men
and women — never, perhaps more visible in their vulnerabil-
ity. And the lite majesti has been lifted. From every corner
of Grubb Street and Main Street rises the slogan. Now it can
be toldl

It has been told, quite manifestly. Realism and pes-
simism, the disappointment of age and the impatience of
youth, have done their little worst. Humanity is on exhibi-
tion, not merely naked, but skinned and psychoanalyzed. It
is not a little instructive to glance over that copious Literature
of Libel (if one may call it so) which has grown up during
the past four or five years. Only, one is embarrassed by the
richness of one's poverty. There is, literally, nowhere to turn,
if one does not want to turn down one's thumb. In former
times, when a writer attacked the plutocrat, for instance, it
was generally in favor of the poor. W^hen he attacked the
morals of the young, it was usually that he might show the
superiority of the old. And when he attacked any particular
form of belief, it was almost invariably because he wished
to promulgate some pet belief or unbelief of his own. But
the makers of this new Literature of Libel would be the first
to disclaim any such missionary purpose. Except in the rare
instances where they are avowed pacifists, bolshevists, birth-
controUers — or Bernard Shaw — they evidently consider it in-
artistic to suggest any remedy. They are merely painting,
quite meticulously, what they believe they see. And to single
out just a few examples of this recent vision in British and
American letters — ^without analyzing the debt to recent French,
Russian, and even German letters — ^is somewhat disquiet-
ing.

It did not, of course, require Glimpses of the Moon to show
the futility of a certain moneyed minority of American so-
ciety, who had ^'intermarried, interloved, and interdivorced
each other over the whole face of Europe." France had a
similar minority — as irresponsible, but somehow, through the
glamour of years, more interesting — ^before the historic episode

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446 THE UTERATURE OF UBEL [Jan..

of her first Revolution. Mrs. Wharton, an enormously fine
artist in fiction, has merely exploited the type in one of her
less fine novels; just as Mr. Maugham, usually an expert
dramatist, exploits it in such unsavory plays as The Circle
and Our Betters.

Such people may, at moments, in the newspapers or in
some sudden and violent vagary, seem evilly symbolic of their
age, of their country. In point of fact, they are symbolic of
neither. They are a lawlessness unto themselves. But the
prosperous young married couples who populate the suburbs
and country clubs — and the younger, generally unmarried,
ones who frequent the summer hotels and city cabarets — are
much nearer the standards of everyday living. They do smoke
cigarettes — most of them: they do drink cocktails — ^when they
can get them. They are a little indiscriminate in distributing
their kisses, and frightfully reckless in driving their motor-
cars. They do not know very much about religion, many of
them, nor care very much about the Commandments. But
does anyone seriously believe Mr. Hergesheimer's Cytherea
representative of our modern American civilization? The
erotic woman is not a new type to fiction — neither is the neu-
rotic man, although he is newer. The whole repulsive story
could happen, to be sure. Anything could happen, in fact:
and almost everything has happened since the world began.
But probably the greatest weakness of this Literature of Libel
is that it treats the exceptional, abnormal case as though it
were usual. It proves too much.

With all the faults of the flappers, one knows that even
Nice People are not quite so hopeless of manners and morals
as Rachel Crothers paints them in her recent comedy. And
are even the "beautiful" as insidiously, incurably "damned"
as young Mr. Fitzgerald seems to find them? The saddest
thing, as it is the cheapest, about such books is not their youth-
ful candor and sophistication — ^it is the cruelty of their youth-
ful cynicism. Far worse than Gloria's tippling and temporiz-
ing, her rather tiresome uselessness and self-absorption, is
her reaction to the bigger things, which rise unasked upon her
horizon — motherhood, for instance; and, when war came, her
reflection "as the drive toward Paris progressed, that here, at
length, went the world to inevitable and well-merited destruc-
tion." But then, perhaps, such a reaction was a direct result

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1923.] THE UTERATVRE OF LIBEl , .__.,

\ >/v *"^
of the tippling and temporizing and uselessness.^VoF/iipt&iiig

is more infuriating than an enthusiasm one cannol^are.

Perhaps that is the real explanation of the more abusive
and violent of our recent ^^pacifisf' literature. By this is
meant not the books which honestly seek to root out of human
hearts and human governments that hate and enmity of which
war is only one manifestation, but the books which ^take it
out'* on the military authorities, as it were; reveling in every
record of mismanagement, fancying that manly dignity is being
outraged by the discipline of the camp at the same time that
it is being demoralized by the freedom of the camp. As a
rule, these are written eittier by radical theorists or by dis-
gruntled young idealists who saw the seamy side of the train-
ing camps or ambulances. Very seldom are the authors men
who have actually fought at the front. Le Feu was one of
the most celebrated of these volumes: but even before the
war, Barbusse had accumulated the horrors of L'Enfer, and
his work of genius perverted was sufficiently outnumbered by
that enormous French war literature (ClaudePs Nuit de Noel
de 19H is only one example) which fairly glowed in its recap-
tured idealism.

In the United States, one of the most regrettable — and
during its day one of the most read — of these productions
was the novel. Three Soldiers, a sordid story libeling about
equally the American man and the French woman. Now it
is not likely that anyone with a head on his shoulders — or a
heart in her breast — ^will care to defend the beauty of war.
Even its external romance has been almost wholly stripped
away by modern science. It remains so stark, so gigantic, so
utterly incredible a thing that it becomes a hot-bed of incred-
ible vices and virtues. Only the phlegmatic, conunon-sensible
man, or else the man with God before his eyes, can come
through without some species of shell-shock. But human
nature is very like the fantastic Jurgen who, whether he went
down to Hell or climbed up to Heaven, could never escape
himself and his own grotesque shadow. It is to be presumed
that Joyce Kilmer, being one of the earliest of our fighting
men to speed overseas, knew about all there was to know of
official blunders, tyrannical officers, the hardships and the
frailties of the armies in France. Yet he thought it worth
while not only to lay down his life for his friends, but to leave

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448 THE UTERATVRE OF UBEL [Jan.,

imperishable records of what he saw and felt in Holy Ireland
or Rouge Bouquet. But what John Dos Passos saw and felt,
he put into Three Soldiersl

They are young, as a rule — the makers, as well as the sub-
jects, of this new and often nasty realism. That is why they
are so vivid and so violent in their disenchantments. Other
young hearts know how bitter is the flbrst drop of gall — ^how
hard the first stone, which was believed to be bread — how
hopeless that first revelation of the poor old world's corrup-
tion and conunonplaceness. Pessimism is the perfectly nat-
ural reaction: and there is, perhaps, no other escape except
the supernatural one of idealism. But once admitted, pes-
simism will soon go all the way. One knew, to be sure, that
the immoderately rich, the immoderately pleasure-seeking,
were a menace to society. One knew that modem war was
not precisely a blessing in itself. But how about the other end
of the pole? Is there no comfort in the workers of the world?
Alas, the very name has taken on a sinister association.
What one must reckon with is the Frankenstein (or is it the
Robot?) of modern industrialism — the suicidal duel of labor
and capital — strikes, hatred, penury. And where a powerful
young poet (he happened also to be a saint!) once pointed to
the Lady Poverty, a powerful young dramatist now points to
the Hairy Ape. That way, madness and the abomination of
desolation lie, surely. For if even the humblest man is so
crushed that he no longer ^'belongs'' anywhere on God's earth,
there is nothing left for us but (to quote the title of a recent
treatise) •The Revolt Against Civilization'* and the "Menace
of the Under Man r

One used to be told, of course, that the middle classes
were the hope of the world — with the sturdy, bourgeois barrel
of beer pointed to by way of apt illustration. But that illu-
sion has passed with its illustration, too. Nobody dares now
to dream of finding stability or salvation or a solution in Main
Streetl Mr. Sinclair Lewis writing of the small town, Mr.
Sherwood Anderson wtiting of the countryside, Mr. Waldo
Frank writing of the back streets of the city — ^what choice of
mediocrities do they give us? Their people are stupid and
sensual, surly and submerged beneath the weight of modem
standardized living. Those who have spirit enough left to
fight, merely and ineffectually beat the air.

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1923.] THE UTERATVRE OF UBEL 449

Nor are the individualists of this particular school of
fiction much better. Always, individualists have been the
hope and the despair of the race. But, then, every man who
makes a new law or breaks an old one believes himself an
individualist. And the women are just the same — only con-
siderably more so. In fact, the whole cult of feminism has
been inextricably bound up with individualism — ^being a pro-
test against the herd and the bellwether. And, in many
senses, the protest was just. The woman with real personal-
ity has always been able to project her individuality, loving,
achieving, sinning, sacrificing as she chose: but other women
ought to have at least the chance, also.

Yet, surely, when so professed a feminist as Mr. W. L.
George writes his epic of the emancipated, post-war woman,
one expects something a little better than Ursula Trent. Here
is a young person who, after her freedom in war work, chafes
(as who does not chafe?) against the petty tyrannies and con-
ventions of family life. So she leaves the commonplace, un-
inspired English country house for London — and drifts into a
series of equally commonplace, but considerably more sordid,
intrigues. She may find happiness in the marriage into which
she finally drifts: but, after all, why should she? For, if
there is one institution which the Literature of Libel has left
stripped and bleeding by the wayside, that institution is mar-
riage. Christians themselves have been bowed and sometimes
broken by the burden of the •Terrible Sacrament:" but it
remained for these young pagans to reveal how utterly ter-
rible it might be when it was not conceived as a sacrament
at all. Even Mr. Hutchinson, who is emphatically not a
pagan, showed us in one book a family and a life disintegrat-
ing chiefly because of the woman in the home. And then he
showed us, in another book, a family and several lives dis-
integrating chiefly because of the woman who, for professional
reasons, went out of the home. No, it is not to marriage —
even the emasculated modern marriage, with its '^voluntary
parenthood" and even more voluntary divorce — that Ursula
and her kind will turn with any hope of security.

One could forgive many a frailty and folly to these rabid
young individualists, if only it ended by ""stabbing their spirit
broad awake." But the tribe of poor Ursula never find them-
selves — ^perhaps, because there is nothing much to find I But i$

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450 THE UTERATURE OF UBEL [Jan.,

Ursula the typical modern woman — ^Ursula, who achieves the
^'single standard" with a vengeance, and who, when she loses
her baby, feels chiefly that she has been '*done out of adven-
ture?" It does not quite measure up to one's daily experience,
somehow— it is a little bit too sinister and too sensational for
credence. To quote one of Henry Arthur Jones* eloquent
titles. We Can't Be as Bad as All ThatI

There is, indeed, a weary and weighty pathos about the
fruitless, multitudinous experimenting of these books. One
turns from them, murmuring with the aching disillusion of
Francis Thompson:

I sought no more that after which I strayed
In face of man or maid . . •

For the people of this literature flee on and on as madly as
Thompson's unwilling soul — only there is no Hound of Heaven
to overtake them. Their pilgrimage is as painful as St. Augus-
tine's—only they find at the last no rest and no God. To most
of them, God is not a reality: which is to be expected, since
what we are calling the Literature of Libel is essentially
pagan. When it does occasionally touch upon the "philosophy
of the religious instinct," it is with a curious and complacent
condescension.

Even Mr. Harold Begbie — the "Gentleman with a Duster"
— revealed quickly enough that, while he could see many
amusing things in a Mirror, he could not escape from himself
long enough to see anything very clearly through a Window;
especially if the window were painted ("storied" was Milton's
richer word!) with the emblems of faith. What he tried to
do was, in his own phrase, to seek, by means of various studies
in religious personalities, "a reason for the present rather ig-
noble situation of the Church in the affections of men." The
"Church" which he has chiefly in mind is, of course, the An-
glican Church, of which his father was a minister; although
the only "message" upon which Mr. Begbie spends much praise
is that of tlie Unitarian, Dr. L. P. Jacks. Toward most of his
chosen "personalities," he is not unsympathetic, although often
gently patronizing. So far as Anglicanism is concerned, he
finds the "zealotry of the sacerdotal south" only a trifle more
absurd than the "genial modernism of the latitudinarian

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1923.] THE UTERATURE OF LIBEL 451

north" — and like a goodly number of his contemporaries, he
delights in discussing modern psychology, modern science, and
^paganized'* doctrines. Significantly enough, the only person^
ality he has cared to attack from all sides at once, is Father
Ronald Knox — ^who found that ^Vather ignoble situation" of
the English Church so intolerable that he recently joined the
innumerable and exasperating army of converts to Catholicity.
For the priest is still a thorn in the flesh of the worldling: the
apostle is to be tolerated only when he becomes an apostate.

The cloister, in fact, fares as badly as the hearth or the
camp in this particular byway of literature. Many of us, with
premature optimism, had fancied that the ancient custom of
wordy nun-baiting and priest-baiting was obsolete— except
among the elect clientele of the Ku-Klux Klan or the Menace.
Apparently, the trail of the serpent has not yet rounded its
course. One of its most conspicuous examples is a recent
novel from the pen of the Irish ex-priest, Gerald O'Donovan.
The book is not primarily an attack on the Catholic religion;
it is simply an attack of the most insidious and malicious kind
upon convents and the whole institution of celibacy. It is
the story of two rather colorless young girls, daughters of an
Irish publican, literally forced into the convent by a pietistic,
peasant mother to atone for **her own lapse into marriage."
During the probationary years while they are postulants and
novices they learn, apparently, nothing. But with their vows
comes immediate illumination— of the wrong kind. One
sister stays on in the convent, a hopelessly self-deceived and
rather depraved little hypocrite. The other packs her trunk
and starts cheerfully for Dublin, where she fancies there may
be opportunities of meeting *'lots of nice men." It is a very
sad, a very sardonic, and a very futile book — and it is one of
the best possible illustrations of the difference between realism
and reality. For it is as though a novelist should start out to
show that modern Catholics always celebrated Good Friday
as a particularly festive holiday — and proved his point by ex-
actly describing all the dishes served at a formal banquet,
the cooking utensils in the kitchen, the gestures of the waiters,
and the disedifying hilarity of the guests. He might be as
graphic as Mr. Fitzgerald or Mr. Dos Passos — or as the
daily newspaper — ^but he would be a liar still. And that
is the case with any book which presents a fundamentally

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452 THE UTERATURE OF UBEL [Jan.,

false, even if superficially true, picture of life — ^which treats
an abnormal situation or an abnormal psychology as
though it were the average. To return to Vocations: it
defeats itself by its very preposterousness. To attack re-
ligious for keeping their vows, and then for not keeping their
vows, is a very, very old business: in these latter days of per-
sonal freedom and publicity, it really is not worth the trouble
of a defense. And to describe the convent as a **tortured
human waste heap" is almost more stupid than it is morbid.
For to those who have any intimacy with nuns, the most tr3ring
thing about them is certainly not their melancholy. To the
unregenerate, it is more probably their persistent optimism —
their determination to read the will of God into everything.
It is, of course, conceivable that they do occasionally mistake
their vocations: so, alas I do other women, both married and
unmarried. But even leaving the supernatural aside, there is
no doubt that the majority of nuns are more content and less
complaining than the majority of wives. They are obviously
happier than the wives in this same recent fiction! But, per-
haps, after all, life is not quite as black as it is being painted.
Perhaps God is still in His heaven, even if all is not precisely
right with the world.

If it were not so, Bernard Shaw*s solution might be worth
looking into. In his latest play, the **metabiological penta-
teuch,'* Back to Methuselah, we see Mr. Shaw in conflict with
the universe; and unlike most critics, even the most adverse, he
never accepts the universe. Instead, he makes it over again.
One may not particularly care for his re-creation. The He
Ancients and the She Ancients, who have outgrown the body,
and outgrown love and the **lunacy of art,'* are not particularly
prepossessing. One would scarcely wish to live three hundred
years (or longer I) merely to attain their austere ideaL One
would incline to wonder, with Lilith, if it might not be better
to annihilate the whole race and try over again. But Mr.
Shaw is at least logical in looking forward to the time when
**there shall be no more people, only thought." He has evi-
dently read — as well as helped to write — the Literature of
Libel I

It is perfectly obvious that all contemporary literature
does not fall under this heading. Even a few of the "'best
sellers** have escaped, such as Maria Chapdelaine, a book as

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1923.] THE UTERATURE OF UBEL 453

cold and as clean as its own Canadian woods. But the note of
libel — the note of making things and people and ourselves ap-
pear just as bad as possible — ^is undeniable and inescapable in
contemporary letters. It is present in the novel* in the drama,
in biography, even in poetry. In one sense, of course, it is a
reaction from the sentimental sweetness of our earlier literary
vogue — ^just as it is a reaction from the studied optimism of a
popular philosophy. In another sense, it is perhaps a reac-
tion from war-time tension and its at least theoretic idealism.
Many ''complexes" have gone into the making of this state of
mind: and if the craving for truth be one, the craving for
novelty and sensation is emphatically another.

After all, the whole viewpoint is not so very new. The
Literature of Libel appears and disappears periodically — The
Beggar's Opera and GuUiver^s Travels being simply two con-
temporaneous specimens from the eighteenth century. It is
incongruous, but it may be the wisdom of the ages, that people
should nowadays think of Gulliver as a book for children, and
of Gay's melodious immorality as an academic revival. For
it is never safe to take pessimism too seriously, just as it is
never safe to take optimism too lightly. Either one can
destroy society at any given moment; but the two together can
build up society. Our monumental Chesterton has the key —
Gilbert Chesterton, who worked his way back to the primal
wisdom, which ''stretches from end to end mightily and orders
all things sweetly,'' and came by way of the Lady Folly. For
he wrote long ago that if a man would help the world, he mi<st
"hate it enough to change it, and yet love it enough to think it
worth changing." It is humiliating, when one is a little young,
a little proud, a little perverse, to admit compromise and
achieve truth by a middle course. But that is the answer to
the Literature of Libel.

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THE PROSE OF FRANCIS THOMPSON.

BY SISTER MART MADELEVA, G.S.G.

|]N these days, when the present is held personally
accountable for what the past has been or the
future may be, studies in transition are inev-
itable. A discussion of Francis Thompson's prose
as transitional from the prose of Coventry Pat-
more to that of Gilbert K. Chesterton may, therefore, be of
interest.

To speak of the prose of Francis Thompson sounds almost
paradoxical, so nearly has the name of this shy genius become
a synonym for quintessential song. Yet "Coventry Patmore
thought his prose better than his poetry, and his talk better
than either.*' * To himself, it was, candidly, as the blear-eyed
Lia to the beautiful Rachel; he accepted it honorably, never-
theless, and, through it, has become the parent of some of his
sturdiest contributions to nineteenth century literature.

Briefly, the prose of Thompson comprises three volumes,
the Life of St. Ignatius, the Life of St. John Baptist de La Salle,
and a book of essays, which includes "^Shelley" and his highly
ascetic ^'Health and Holiness." Not a week's reading in all,
if one were to judge by bulk, but of a quality and substance
to give one pause. It will be convenient to consider this work
under three heads: the literary criticisms, the biographies, and
the purely personal essays.

What have been called literary criticisms were originally
**stories" for the literary sections of the magazines for which
Thompson wrote: Merry England, the Academy, and the
Athenseum, particularly. Their subjects are as interesting or
uninteresting as a card-catalogue : Bacon, Coleridge, Crashaw,
Dante, Emerson, Milton, Pope, Thomas De Quincey, etc.
Their average length, to apply the tape measure, does not ex-
ceed six pages. But, after having shrunk and warped them-
selves into the stunted limits of newspaper "space," how they
have kept their fine thoughts free ! His sentences are compact

1 K. Tynan, '^Francis Thompson," Hutng Age, vol. ccxevlii., pp. 630-fSa, Sn»tem-
ber 7, 1918. Also B. Champney, Coventry Patmore, vol. it., p. 133.

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1923.] THE PROSE OF FRANCIS THOMPSON 455

almost to explosiveness, and, to borrow a figure from Santa-
yana» bm*st into a thousand suggestions. Take sucli a sentence
as this, in which he protests against the charge of affectation
that critics hurled at Coleridge :

Wordsworth wrote simple diction, and his simplicity was
termed affected; Shelley gorgeous diction, and his gorgeous-
ness was affected; Keats rich diction, and his richness was
affected; Tennyson cunning diction, and his cunning was
affected; Browning rugged diction, and his ruggedness was
affected. Why Coleridge was called affected passes the wil
of man. ... If this old shoe were not thrown at the wed-
ding of every poet with the Muse, what would become of
our ancient English customs? ^

The essay on Milton bears it easy company. This calm
telescoping of the unprotesting Puritan into a sentence is an
example:

An extraordinary melange of Hebrew and heathen, this
Milton — something of Job, something of iEschylus, not a
little of Plato, with an infusion of the Ancient Fathers to
''make the gruel thick and slab."

Coleridge, Milton, these are wide spaces in which to
wander; in the narrow limits of Pope's well-trinmied didac-
ticism and neat satire, Thompson's critical steps are equally
sure. The opening paragraph of his essay on this little wasp
of a man must delight the heart of Chesterton with its demure
satire on poets and glory; it is in the manner now known as
Chestertonian, but preceded that brave style by a decade.
Passing this, however, passing also the clean-cut comparison
with Dryden, one comes to this criticism of The Rape of the
Lock.

It is Pope's masterpiece, a Watteau in verse . . . this
epic of the boudoir • . . the fairyland of powder and
patches, A Midsummer NighVs Dream seen through choco-
late fumes.*

Upon the threadbare question. Was Pope a poet? he is clear-

3 Works of PraneU Thompson^ vol. 111., pp. 184, 185. 8 Ibid^ p. 204.

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456 THE PROSE OF FRANCIS THOMPSON [Jan-,

headed and conclusive. **Call his verse poetry or what you
will«" he says, *'it is work in verse which could not have been
done in prose and, of its kind, never equaled/'

These, in brief, are examples, not of the best nor of the
worst, but of the very golden average of Francis Thompson's
essays. Uncommonly good stuff for periodical copy, one
thinks, and understands the patience with which editors waited
for his articles, knowing What they would get at the end of un-
predicable delays. One is inclined to agree, too, with Mr.
Lewis Hind, at that time (1897) editing the Academy, who
wrote: *'A Thompson article in the Academy gave distinction
to the issue.*

The essay on Shelley has been consciously omitted from
the foregoing group because it does not seem to belong to it
Critical prose it may be; elegiac, poetic prose it surely is, the
singing prose in which one natural mystic greets another as
he meets and recognizes him, in spite of anarchistic disguises,
as a brother. It is like nothing else in English prose, and so is
not legitimate material for comparison. One would hardly
call it the high-water mark of Thompson's prose; it is so much
more one rushing highest wave, breaking into the brilliance of
thought and expression, and drawing back to leave its burden
of grave fact upon the washed shore of the reader's mind.
Comment on its style is idle; for those who have read the
essay, unwelcome, and for those who have not, useless. Since
its publication, in 1908,' critical and appreciative literature on
Shelley is incomplete without it.

Biography was the second class of prose to which Francis
Thompson adapted himself, and biography of the least natu-
rally attractive kind, the life of the saint. Hagiography has
been, until very recently, about as unpopular as a thing can be
and get itself printed. And the fault is its own. Through
some foolish fear of disedification, biographers fell into the
habit of suppressing such facts in the lives of their subjects as
might betray the truth that they were human and natural.
A far cry from the story of Peter, of Thomas, of Magdalen.
And not relevant here except in connection with the Life of
St. Ignatius, which is an antidote for the fatty degeneration of
pietism, from which so many such biographies have happily

4 C L. Hind, "Poet JoumallsV Barper'8 Weekly, yol. 111., p. 24, January 18, 19M.
B F. Thompton, "Shelley," Dablin BmvUw, toI. cxliU., pp. 25-49. July, 19M.

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1923.] THE PROSE OF FRANCIS

expirecL Requiescantl It was not publ
yean after Thompson's death, and reprc
his loving, careful work.

One is surprised to find the writer
simple thing/' of the "Orient Ode" or "A Corymbus for
Autumn" a master of the monosyllabic sentence. Here are a
half dozen such, ripped from their context, but aimed between
the eyes, nevertheless. •*Then, things grew worse." **It was
to be a change of flags." ''He did it." ''He was right." "Ig-
natius, like the small Teresa, had the mediaeval inspiration hot
at heart." Less circumscribed examples of his directness are:
"Such was the preliminary skirmishing; the battle was to
come." "Audacious, willful, gallant, turbulent, hot-tempered,
quick alike to letters and all manly exercise or accomplish-
ment, he was the stuff out of which greatness comes for good
or ill, a Clive, a Byron, or a Saint For" — and this is the style
of Chesterton, but the pen of Thompson — ^"it is the crudest of
fallacies to suppose that saints are fashioned customarily from
tea and carpet-slippers."* The point lies in the fact that
it was written before Chesterton had published any but his
earliest and least representative books.

Everywhere in the book, one meets with the careful, well-
poised scholarship that can, in one brief paragraph, set the
stage with the merging backgrounds of the Spanish court,
the German empire, the kingdoms of France and England for
the entrance of the hero. There is also a bright audacity of
spirit shining through the book, a happy freedom begotten of
a congenial subject and abandonment to it It is a whole-
heartedt but reverent, unconventionality which one associates
with Chesterton above all men of the present day, and is sig-
nificant because, again, it is before him.

Many spirits were abroad in letters during the nineteenth
century; unmistakably among them the spirits of mysticism
and symbolism, of epigranmiatic style, and of a brilliant ease
and boldness in choice and treatment of subject. These three
terms are, so to speak, the common denominator of a number
of fractions, whose sum is the Catholic spirit in nineteenth
century literature. Alice Meynell, Hilaire Belloc, Theodore
Maynard are terms in the numerator; Patmore, Thompson,

6 F. Thompsoo, Life of St IgnatluM, p. 142.

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458 THE PROSE OF FRANCIS THOMPSON [Jan..

and Chesterton are, in some ways, more dominating ones.
Witli them, at any rate, our concern is.

Coventry Patmore wrote two books, Religio Poetae, in
1893, and The Rod, The Root, and The Flower, in 1895, which
became immediately the dominating influence in Thompson's
manner of thought and expression. They are the quintessence
of this common denominator, mysticism, and symbolism, epi-
grammatic style, boldness in choice, and treatment of subject.
But as they stand, they are patently esoteric. Thompson has
made them tangible; Chesterton has made them popular.

The truth of tliis will be evident if we consider the sub-
stance of Patmore's books, the reappearance of their themes
in Thompson's personal essays, and their spirit ranging
through Chesterton. The personal essays of Thompson have
been chosen because they are personal. Chesterton's Ortho-
doxy will be used in the comparison for the same reason. It
is not the present writer's contention that Chesterton has con-
sciously imitated either Patmore or Thompson; only his own
statement could prove that. But that the spirit of one, the
style of one, the manner of one, embodied by the other, has
passed on to him, conscious or unconscious, is the point
Chesterton was quite aware of the spirit of both men. In his
Victorian Age in Literature, he says of Patmore: **He was
bursting with ideas, like Browning — and truer ideas as a rule.
... No one will ever forget the first time he read Patmore's
hint that the cosmos is a thing that God made huge only 'to
make dirt cheap.' . . . These things are not jokes, but dis-
coveries." ^ And of Thompson, in the same passage, he says:
"But none of these (the Victorians) were able even to under-
stand Francis Thompson; his sky-scraping humility, his moun-
tains of mystical detail, his occasional and unashamed weak-
ness, his sudden, and sacred blasphemies." From which one
may infer that he, at least, claimed to understand him. That
he also recognized the kinship of the two his own speech be-
trays. Speaking of Newman, he says: *The suggestion of him
lingers on in the exquisite Elizabethan perversity of Coventry
Patmore; and has later flamed out from the shy volcano of
Francis Thompson." •

One must come to the Religio Poetx with St. Augustine's
key to all true mysticism, this statement regarding the Scrip-

r Page 201. 8 G. K. Cbestertoii, Victorian Age in Literainre, p. 48.

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1923,] THE PROSE OF FRANCIS THOMPSON 459

ture: *The more interpretations the better." Patmore pro-
ceeds to interpret John the Baptist the precursor of Christ,
as human love is the precursor of Divine Love. His food,
honey and locusts, signifies natural good; his garment of
camel's hair and leathern girdle denote also what is natural.
Then the whole significance of natural love, its relation to the
divine, its reflection in the love of man and woman, its fulfill-
ment in the nuptial relation of Christ and the Church is
worked out.'

Similarly, in Rod, Root, and Flower, the language of
religion is interpreted, the meaning of the points of the com-
pass explained. "The West in Scripture and all ancient mythol-
ogies symbolized the flesh, as the East the spirit."^® Mys-
ticism he calls, by Cardinal Wiseman's name, "the science of
love." "God," he says, "is at once the mirror and the mir-
rored, the Lover and the Beloved." " God is defined as "an
Act" (St. Thomas) or as "the embrace of the First and Second
Persons, and their unity is the thence proceeding Spirit of
Life." ** God's relation to the world is interpreted as a nuptial
relation; all human loves in their relations, whether of mar-
riage or consecrated virginity are reflections of this. "God
has declared to us His mystic rapture in His Marriage with
Humanity in twice saying : *Hic e$t Filius meus dilectus in quo
bene complacuV " *•

This most fragmentary of summaries will illustrate both
the mysticism of Patmore and its extreme esotericism. That
these are hard sayings he himself realized, and addressed them
only to those who had ears to hear. Francis Thompson was
one such listener, and through him, more readily than through
Patmore himself, do we come to some of the easier meanings.
His biographer says, "/2od, RooU and Flower set him (Thomp-
son) to work in the same nursery-garden." " In his "Sanctity
and Song," he echoes his teacher. "To most, even good people,
God is a belief. To the saints, He is an embrace." ^^ Again,
in the same essay, his statement, "now grace does not super-
sede, but acts along the lines of, nature," is a simpler form of
Patmore's "he conquers nature only by reconciling it." " In

»C. Patmore, 'Tlie Precursor," Religio Poeim.

10 Rod, Root, and Flower, p. 136. ii Ibid., p. 65. 12 Ibid,, p. 108.

19 Ibid., p. 216. 14 E. Meynell, Life of FrandM Thompson, p. 227.

i« Works of Francis Thompson, vol. 111., p. 90.

16 Rod, Root, and Flower, p. 124.

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460 THE PROSE OF FRANCIS THOMPSON [Jan..

"Paganism Old and New," he discusses the rite of pagan mar-
riage as the goal and attainment of Love, and turns to the
mystic's understanding of marriage as a foreshadowing of the
ultimate union of souls in God. The essay needs only
to be read in connection with "Love and Poetry" in Religio
Poetae to make evident the kindred minds of the two men.

The doctrine of the Trinity, the espousals of Christ and
the soul, the mystical union of Christ with the Church, which
are the constant themes of Rod, Root, and Flower, are clar-
ified and simplified in Thompson's "Form and Formalism."
Turning to 'TThe Bow Set in the Cloud" in Religio Poetm, we
have: "The mystery of triple Personality in one Being . . .
may be best approached by the human mind under the ana-
logue of difference of sex in one entity; nature herself adding
her crowning witness, without which men are incapable of
effectually grasping any spiritual truths." In "Nature's Im-
mortality," Thompson says: "If the Trinity were not revealed,
I would, nevertheless, be induced to suspect the existence of
such a master-key by the trinities, through which expounds
itself the spirit of man."

"Health and Holiness" is a highly ascetic essay of Francis
Thompson on the relation of soul and body. Here is mys-
ticism, indeed, but still of a sort more tangible than Patmore's.
To take a single example, Patmore says in Rod, Root, and
Flower: " The human form divine.' It is actually divine; for
the Body is the house of God, and an image of Him." Thomp-
son expresses the same idea thus : "The whole scheme of his-
tory displays the body as 'Creation's and Creator's crowning
good.'"

Of the common mysticism of these two nineteenth century
writers, their works abundantly testify. If they did not, here
is a letter from Francis Thompson to Patmore in proof:

Pantasaph, June 15, '93.
Dear Sir: The esoteric essays — ^which I naturally turned
to first — could only have come from the writer of The Un-
known Eros. . . . Against one reprehensible habit of yours
... I feel forced to protest. In a fragment of a projected
article I had written of "poets born with an instinctive
sense of veritable correspondences hidden from the multi-
tude." . . . Now if you will turn to your own Religio Poetm,

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1923.1 THE PROSE OF FRANCIS THOMPSOl^ *iv4(^//,^ ,

you will see of what I accuse you. Masters have prli^eff^* ^ - ^
I admit, but I draw the line at looking over their pu^ij,'
shoulders various odd leagues away.^^

And Patmore writes back to Thompson: "I see, with joy, how
nearly we are upon the same lines," and again: "My heart goes
out to you as to no other man." "

Does it not seem reasonable, then, to conclude that Pat-
more and Thompson met upon the same conmion ground of
mysticism? But where Patmore is obscure and abstract,
Thompson is clear and concrete. Patmore theorized on the
mystical religion of the poet; Thompson concretizes it in the
canticles of St. Francis of Assisi; Patmore speaks of the rela-
tion of the First and Second Persons of God and the simul-
taneously proceeding Third Person; Thompson finds foot-
prints of the Trinity in the marriage of Soul and Body and the
resulting Life.

Proceeding in our study, we find next that Chesterton also
is a mystic in his writings, and that he has popularized the
truths made tangible by Thompson. His spiritual autobiog-
raphy, Orthodoxy, has already been agreed upon as the text.
Of mysticism, he says in it: "Mysticism keeps men sane. . . .
The ordinary man has always been sane, because the ordinary
man has always been a mystic. . . . The whole secret of
mysticism is this : that man can understand everything by the
help of what he does not understand. . . . The mystic allows
one thing to be mysterious, and everything else becomes lucid.
Like the sun at noonday, mysticism explains everything else
by the blaze of its own victorious invisibility."^* Because
Chesterton is so much a man of the world, his interest in the
mystical is of a popular nature and deals witli subjects of more
general speculation; original sin, the freedom of the will, re-
demption, optimism, and pessimism. But even upon these
he speaks in Assisian transports, as "the Christian optimism
is based on the fact that we do not fit into the world. . . . The
modern philosopher had told me again and again that I was in
the right place, and I had still felt depressed even in acquies-
cence. But I had heard that I was in the wrong place and
my soul sang for joy. ... I knew now why I could feel home-

iT E. Meynell, Life of Francis Thompson, p. 192. is tbid., p. 221.

19 G. K. Chetterton, Orthodoxy, pp. 48-50.

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462 THE PROSE OF FRANCIS THOMPSON [Jan..

sick at home/' '^ Francis Thompson, in his most transcendent
poetic yearnings, or, indeed, that other Francis, of Assisi, never
expressed more directly St. Augustine's "Our hearts were made
for Thee, O Lord, and they cannot rest until they rest in Thee.**

Mystic and journalist meet on the common subject of Na-
ture, in its pagan and Christian relations to men. The mystic
says: "What is this heart of Nature, if it exists at all? Is it,
according to the conventional doctrine derived from Words-
worth and Shelley, a heart of love? ... No; in this sense, I
repeat seriously what I said lightly: Nature has no heart.
Absolute Nature lives not in our life, nor yet is lifeless, but
lives in the life of God: and in so far, and so far merely, as
man himself lives in that life, does he come into sympathy
with Nature, and Nature with him. She is God's daughter,
who stretches her hand only to her Father's friends. Not
Shelley, not Wordsworth himself, ever drew so close to the
heart of Nature as did the Seraph of Assisi, who was close to
the Heart of God."'^ Chesterton follows Thompson like a
shadow here. He says: "Unfortunately, if you regard Na-
ture as a mother, you discover that she is a step-mother. The
main point of Christianity was this: that Nature is not our
mother : Nature is our sister. . . , Nature was a solemn mother
to Wordsworth or to Emerson. But Nature is not a solemn
mother to Francis of Assisi, or to George Herbert. To Francis,
Nature is a sister, and even a younger sister: a little dancing
sister, to be laughed at as well as loved." "

Again Chesterton says: "Certainly the most sagacious
creeds may suggest that we should pursue God into deeper and
deeper rings of the labyrinth of our own ego. But only we of
Christendom have said that we should hunt God like an eagle
upon the mountains: and we have killed all monsters in the
chase," which is a reversed aspect of "The Hound of Heaven,**
or a postscript to "the mysterious life," "the heavenly contest"
of the soul in its pursuit of God, described in "Sanctity and
Song."

Further examples will only multiply evidence already
sufficient to prove not only the mysticism of Chesterton, but
its similarity, even in expression, to that of Thompson. This

20 G. K. Chesterton, Orthodoxy, p. 147.

21 Works of Francis Thompson, toI. 111., pp. 81, 82.
tiG. K. Chesterton, Orthodoxy, p. 207.

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1923.] THE PROSE OF FRANCIS THOMPSON 463

final instance is unmistakable. Chesterton concludes Ortho-
doxy with a panegyric on joy, which changes before one's eyes
into this exquisite, mystical picture of Christ. 'The tremend-
ous figure which fills the Gospels towers in this respect, as in
every other, above all the thinkers who ever thought them-
selves tall. His pathos was natural, almost casual. ... He
never concealed His tears. ... He never restrained His anger.
. . . Yet he restrained something. . . . There was some one
thing that was too great for God to show us when He walked
upon our earth; and I have sometimes fancied that it was His
nurth.** A decade before, Thompson had written in *'Moestitiae
Encomium:" "Sorrow is fair with an inunortal fairness.
Which we see not till it is humanized in the sorrowful. ... Of
the most beautiful among the sons of men, it is recorded that,
though many had seen Him weep, no man had seen His smile."

A brief statement of dates is pertinent here before making
a conclusive summary. Patmore's last prose was written in
1885; Thompson began writing prose in 1887, and continued
until his death, in 1907; the greater part of it was done, how-
ever, during the last ten years of his life. Chesterton pub-
lished Orthodoxy in 1904, and his other most significant books
have been written since that time.

The steps now seem pretty clear; first, that Patmore,
Thompson, and Chesterton are all mystics in spirit and in
their most personal prose; second, that as Thompson is less
esoteric than Patmore, and less clamorous than Chesterton,
and stands between them in the order of time, he may be re-
garded as transitional between them. An incidental corrob-
oration of this theory comes in this statement from The Cath-
olic Spirit in Modern English Literature, a recent book by
George N. Shuster: "Another sort of relationship (mystical) is
discernible between Coventry Patmore and the author of
Manaliue and The Man Who Was Thursday. . . . Neither
would it be extremely difficult to trace a parallel between
Whafs Wrong With the World and Religio Poetaer*^ Re-
membering Chesterton's own statement of the relation between
Patmore and Thompson, one comes rather close to a set of
equations in which things equal to the same thing are equal
to each other.

The second term in our common denominator is the epi-

2sPage 243.

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464 THE PROSE OF FRANCIS THOMPSON [Jan.,

grammatic style. Rod, Root, and Flower is a book of epi-
grams. So, one may say, are Bacon's Essays: so, indeed, are
the Books of Wisdom and Proverbs. But that it was Pat-
more*s epigrams rather than Bacon's or Solomon's that in-
fluenced Thompson's style immediately, we have from his
biographer. He says : *'His notebooks reflect Patmore's apho-
ristic habit. He himself defended or denied the ^fragmentary'
nature of Patmore's book, 'It might as well be said that the
heavens are fragmentary because the stars are not linked by
golden chains.' " **

But that his epigrams ever took on themselves the im-
pertinence of the paradox sounds rather far-fetched, until one
diverts himself from the fascination of Thompson's substance
to regard the manner of his style. Then one is reminded of
no person so much as of Chesterton. His very definition of
mysticism sounds the note. "Mysticism," he says, "is morality
carried to the n*^ power." Again: "Ritual is poetry addressed
to the eye." Or: "The perfectest human sympathy is only the
least imperfect," '** which is half Patmore, half Chesterton.
This is of a piece with most of Chesterton's comments on his
countrymen. "As a writer, De Quincey has been viewed with
the complete partiality dear to the English mind and hateful
to his own. He loved

to divide
A hair twixt south and southwest side;

the Englishman yearns for his hair one and indivisible."**
His essay on Macaulay is more Chestertonian than Chesterton.
He says: 'The good old times were the bad old times; the very
kitchens of Olympus bear witness that there has been such a
thing as progress." His summary of the Divine Comedy might
have been written by Chesterton : "It is the most narrow, most
universal; it is the Middle Ages, it is Dante; it is Florence, it is
the world." His very adjectives are of the paradoxical type —
"the heavenly Quixote," "the band of celestial adventurers,"
"divinely unprincipled sleights . . . heavenly cunning."

His parallels are as startling and as bold as any that
Chesterton has dared. Who else but he would dream of com-
paring Ignatius of Loyola with John Wesley, or parallel

24 B. Meynell, Life of FraneU Thompton, p. 227. S6 ibtd,, pp. 199, 201, 99.

26 WorkM of Francis Thompson, Yol. ill., p. 218.

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1923.] THE PROSE OP PRANCIS THOMPSON 465

Rodriguez' methods of evangelization with those of the Salva-
tion Army. Thompson does both these things.'^ Nor would
anyone but the irrepressible G. K. C. have retorted thus to an
attack upon the usefulness of poetry: "'Nay, if necessity be any
criterion of usef ulness» the universal practice of mankind will
prove poetry to be more useful than soap; since there is no re-
corded age in which men did not use poetry, but for some odd
thousand years the world got on very tolerably well without
soap.*' "

This handful of examples would be enough to point
Thompson's use of the paradox, prior even to his, to whom it
now belongs by right of eminent domain. But, for whole
pages of evidence, one need only go to the essays on Pope or
De Quincey and discover Chesterton foreshadowed with an
accuracy that is as beautiful as it is surprising.

The certain bright bravery and boldness in choice and
treatment of subject that was designated as the third term in
the common denominator of these three writers, ought to be
plain from the numerous quotations, or from the very titles of
their essays: ^'Limericks and Counsels of Perfection," **The
Precursor," 'In Darkest England," ''Possibilities and Perform-
ances," "What I Found in My Pocket," "Paganism, Old and
New," **The Limitations of Genius," "On Running After One's
Hat," "The Prehistoric Railway Station," and "The Fourth
Order of Humanity" are varied and suggestive enough. That
"The Precursor" is an essay on the relation of human to
Divine Love, that "In Darkest England" is chiefly an essay in
high praise of the Salvation Army, that "The Fourth Order of
Humanity" is dolls, and that these are essays of Patmore,
Thompson, and Chesterton, chosen at random, are suggestive
evidence for a case which the actual reading of a number of
these essays would prove.

Here our discussion ends. If it has led to no positive con-
clusion, it has, at least, indicated certain facts and furnished
specific instances to substantiate them. Likeness with a dif-
ference is the great pattern of all existence. Francis Thomp-
son was like some one, quite as truly as he was unlike almost
everyone. That his prose was like Patmore's, he himself
recognized. That the mysticism, the paradoxes, the parallels
80 unquestioningly attributed to Chesterton, were used earlier

ST Life of St IgnaiimM^ pp. 151, 157. S8 Worlu of Fnnets Thomp9on, p. 107.

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466 A BALLAD OF THE ROAD [Jan,,

by Thompson has also been shown. Whether these things
were accidental or coincidental or deliberate is of no matter.
That Patmore was the esoteric and epigrammatic mystic, his
own words to Thompson prove. That Chesterton is the pop-
ular and paradoxical mystic, all present-day critics will agree.
In that Francis Thompson partakes of the spirit of both, the
content and style of both, and stands in point of time between
them, he seems, in his prose, to be a transition from Patmore
to Chesterton.

A BALLAD OF THE ROAD.

BY ELEANOR GUSTIS SHALLGROSS.

These are the three who walk with me —
Faith and Hope and sweet Charity.

Faith is tall and young and strong,

She leads the way as we walk along;

If I complain that we must be wrong

When the road is rough, and climbs still higher —

**TMs is the way,"

I hear her say,
'Tor it leads to the Kingdom of Heart's Desire.**

Hope is gentle and, oh, so kind!

Sometimes she walks with her arm in mine;

Then it is easy as up we climb.

Her stories are always of others she knew

Who followed of old

This same steep road.
And reached the Country of Dreams Come True.

Singing and gay is Charity —
Dearer than all, she is to me;
For she tells me a road must often be
Happy and fair, that leads at last

To the Promised Land

That God has planned —
Where Love and Beauty are unsurpassed.

Now praise be to God, Who sent these three —
Faith and Hope and sweet Charity.

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CARDINAL GIBBONS, AMERICAN AND CATHOLIC.

BT MAURICE FRANaS EGAN.

jjIOGRAPHIES and autobiographies are now very
much in vogue, and they always will be— espe-
cially when they are well written — since there are
three things which every observer of the tastes of
the American people must admit they find per-
ennially interesting: important personalities, or even notorious
personalities; recitals of how poor men became rich and the
way they used their wealth; and the exposition of new re-
ligions. Even the written expression of an ancient religion,
seen in a new light, may become extremely popular, for, as
Cardinal Gibbons firmly believed, the American spirit is
neither essentially irreverent nor non-religious.

A biography has vital qualities when the author of it
understands how to correlate the character, the force, and the
influence of his subject with changing atmospheres of his time;
and Dr. Allen Sinclair Will has done this in his Life of Car-
dinal Gibbons with distinguished perception, exquisite tact,
reasonable sympathy, and admirable discretion.* Probably,
these very qualities would not make him so capable a biog-
rapher of that august figure in the American hierarchy, the
late Archbishop Ireland, where a certain amount of indiscre*
tion would be expected; but Cardinal Gibbons was the soul of
discretion. Apparently as pliable as a reed swayed by the
winds that precede frequent storms, he had a steel-like qual-
ity, for which, while he was living, he was not given due credit
It is time that both Archbishop Ireland and his friend.
Bishop Spalding, were made the subjects of adequate biog-
raphies, written not from that conventional point of view,
which is the curse of biographies when churchmen are in ques-
tion, but with frankness, "appreciation" in the real meaning
of the word — and boldly analytical. The fierceness of the old
controversies has been almost forgotten. The Great War tore
a tremendous gulf between the year 1880 and the year 1923,

iZ*(/e of Cardinal Gibbotu, ArchbUhop of Baltimore. In two Tolumes. Bj
Allen Sinclair Will, M.A., UttD., LL.D. New York: E. P. Dutton A Co. flO.OO.

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468 CARDINAL GIBBONS [Jan.,

and the time has come when personages and their hopes,
works, successes, and failm-es, so important in the history of
the American republic, should receive a proper appraisal, for
only the sciolist will attempt to draw a rigid line between the
religious activities of potent Americans and the secular events
of their time.

It is reasonable enough that Catholics in this country
are desirous that their fellow-citizens should understand the
workings of their religion — the highest and most permeative
form of Christianity — and should welcome any exposition of
personal character and real success which can be illuminat-
ing. It is not true that they are devoted to concealment, or
that their passion for "edification" renders them wiUing to
hide the defects of their qualities and the blunders of them-
selves and their representatives. All that they ask is that
their attitude to God, their country, their neighbor, and to life
itself should be fully understood. To understand fully is —
as we all know — to learn, love, and even to respect.

In the Life of Cardinal Gibbons, one discovers that James
Gibbons thoroughly understood this. Owing to the circum-
stances of his birth and education, he had none of those ten-
dencies, called 'foreign," which have, in certain ecclesiastics,
caused the Catholic Church in this country to be looked on as
alien and unsympathetic with what is called "Americanism.'*
It is true that "Americanism" and "democracy" are very much
abused terms, and often as badly used on one side as on the
other. But he knew them in their true sense.

From the beginning of his education, James Gibbons was
never obliged to force himself to reconcile the teachings of the
Catholic Church with the aims of the government created by
Washington, Jefferson, Hamilton, Monroe, and Charles Car-
roll. The spirit of Charles Carroll and of the Archbishop, his
cousin, were part of the traditions of the future Cardinal; and
he had the good fortune to live under the influence of the
Fathers of St. Sulpice, who aimed to produce, not expatriated
Frenchmen, but priests who were at once American scholars
and gentlemen.

Who can find it in his heart to blame seriously the Grer-
man, the Irishman, the Pole, or the Lithuanian for desiring to
perpetuate the traditions and customs of his own race in what
was to him a new country with no traditions of its own? or

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1923.] CARDINAL GIBBONS 409

possessmg customs which appear to him to be antagonistic
because they seemed to be English in origin? It was against
the sincerity of these people that ecclesiastics* who were im-
pregnated with the ideas of the foimders of our country, were
Forced to struggle. If this country is not today divided by
rigid factions* it is largely due to the constant and gently
pfTsevering character of James Gibbons. The proof of this
lies in the pages before us.

Although Church and State are, fortunately, separated in
our country, it is always possible for a churchman — ^we had a
shining example of this during Grant's administration, in the
person of the Methodist Bishop, Newman — to influence legis-
lation or the opinion of politicians, even illegitimately, in the
right direction, because he is supposed to have great power
over large groups of voters.

That the capital of the United States was included in the
archiepiscopal see of Baltimore, might have been a danger,
in the eyes of many Americans born in that attitude of fight-
ing the Catholic Church represented in Foxe's Book of Martyrs
and in Pilgrim's Progress. But the career of the Cardinal, as
set down in these volumes, shows that the vast majority of our
separated brethren soon learned to welcome the relations of
James Gibbons, as Archbishop and Cardinal, with the various
Presidents of the United States. In fact, his activities in some
cases were more approved by non-Catholics than by Catholics.
He had bitter adversaries among us — adversaries as sincere
as they were bitter — and many times, in those conclaves of the
reactionaries, his downfall was predicted as a means by which
he might be kept in a proper state of grace and humility.

The opposition to the Cardinal among devout Catholics,
whose understanding was not so sound as their faith, is not
emphasized by Dr. Will. He is wise in not recalling what is
best forgotten; and, in the Cardinal's case, his struggles left no
scars — he could almost say: *They laugh at scars that never
felt a wound.'' Arrows might be aimed at him; he never took
the trouble to get in their way, or to pick them up in order to
find whether they were poisoned. And one reason for this —
which was sometimes called a lack of sensitiveness in his
make-up-— was that he never loved greatly outside the small
cirde of his immediate friends, and that he honestly regarded
all men, good or bad, as his neighbors in Christ; and this feel-

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470 CARDINAL GIBBONS [Jan^

ing had nothing emotional in it It was different with Arch-
bishop Ireland and with Archbishop Keane, for whom, as a
matter of principle, he frequently took an attitude of defense.

It would be a waste of time to expose the circumstances,
the aspirations, and the progress of James Gibbons in his
youth and early manhood. They have been often related,
and they are told here in a very charming manner; it is suf-
ficient to say that, as these pages show us, every step made by
Gibbons was a step towards that great work of construction,
in which his faith, conunon sense, and intuitive knowledge of
his own people were to play such a distinguished part

His life advanced step by step; he was humility itself, and
neither did he foresee or desire to foresee what was in store
for him. He had the firmest conviction from his earliest youth
that the Providence of God watched over and directed him;
and, in reading his Life, one can easily understand why Car-
dinal Newman's *'Lead Kindly Lighf ' was his favorite hymn.

The literary skill, the sympathy and the power of under-
standing, of his biographer is nowhere more manifested than
in the account of his visit to Rome as the youngest member
of the Vatican Council. Two great wars separate us from
that epoch-making event; and the upheavals in Europe since
1870 have not been caused — as was predicted on the part of
the opponents of the definition of the infallibility of the
Pope — ^by the autocracy of Rome or the determination of the
Holy See to stifle progress. To one who lived through the
polemics that succeeded the definition of the dogma of in-
fallibility, and heard the dire prophecies which were a part
of the intolerant propaganda of the time, how direct, how right,
the attitude of the Pope and the majority of the Council seems
today.

Cardinal Gibbons — then Bishop Gibbons — interprets in
his utterances the position of the priests and laity of the Cath-
olic Church in the United States of America. If many of the
American bishops had doubts as to the opportuneness of the
definition, they had no doubts as to the validity of the dogma
itself.

The futiure historian of the psychology of the American
people, who will be expert enough to know the great part that
Catholics have played in the cause of righteousness in our
country, need go no further in his interpretation of their

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1923.] CARDINAL GIBBONS 471

ideas and ideals than Dr. Will's pages describing the position
of the Cardinal. His visit to Rome was

one of the principal formative experiences of his life; a
survey of the impression which it produced upon him, of
the part which the American prelates took in it» and of its
general outlines is necessary to a comprehension of many
conceptions and acts of his subsequent career. He ac-
quired, in the first place, ineffaceable confirmation of what
he had learned in the theological seminary, and in his then
comparatively brief work as an ecclesiastic, of the unity of
faith held by the Church throughout the world. He saw
this put to the test in the differences of human opinion,
voiced with such high ability and so much energy in the
debates on the doctrine of Papal infallibility. Then he saw
the calming of the troubled waves as if by a miracle in the
unanimous adherence to the doctrine when it was promul-
gated with authority.

Among the lessons he learned during this visit was one
which he never forgot to emphasize: that the greatest danger
to the Church in Europe was its liaison with civil Powers, to
which it was compelled to look for its support Archbishop
Spalding and the young Gibbons called at the Bishop's Palace
at Annecy, in Savoy. It amused Gibbons to compare the sim-
plicity of Baltimore and the frugality of his own lodgings in his
Vicariate Apostolic in North Carolina, with the palace of the
French prelate. It could not have been more splendid in the
days of Louis XTV. The government, treating the Bishop with
princely honors, had placed a sentinel at the door. He had all
the state and panoply of a Royal Highness. The titular Bishop
of Adramytum, the youngest bishop in the world, whose flock
consisted of eight hundred Catholics, was very much im-
pressed by this outward sign of spiritual power within; he
expressed his pleasure to the Bishop of Annecy. ^'Monsei-
gneur," said the French Bishop, ^all is not gold that glitters.
I am not able to build even a sacristy without the permission
of the government!'*

As Dr. Will teUs us, non-Catholics vied with Catholics
in praising the selection of Bishop Gibbons to the Archdiocese
of Baltimore. Bishop Carroll, his first predecessor, had been
consecrated in 1790. He had great influence in forming the
traditions of the see, but neither he nor his successors had

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472 CARDINAL GIBBONS [Jan.,

mixed in the complicated secular activities of the citizens of
Baltimore and of Maryland. The new Archbishop — ^remem-
bering» perhaps, the vision of SL Peter — ^looked on himself as
the shepherd of the invisible, as well as of the visible. Church.
As an example:

On one occasion, when he was passing through the streets
with a visitor, they came to the door of a beautiful church,
from which a large congregation was beginning to emerge.
Archbishop Gibbons was saluted so often, and gave so many
salutes in return, that his companion remarked : **You seem
to be well acquainted in this parish?'* *'Ah!** he replied,
'Hhese are our Episcopalian friends.'* • • •

In the Revolution, Catholics had been eminent in the
halls of statesmanship and on the field of battle. None
craved more than they the full freedom of religion and civil
government which, under Washington, had been won for
the fringe of struggling colonies planted by adventurous
Englishmen. They had felt far more than Protestants the
restraints of alien rule. • . .

Still, in Baltimore, as elsewhere, there was no denying
that some distrust of Catholics remained. It had been too
deep-seated a feeling to be erased in less than a century.
The keynote of Gibbons' attitude was liberality. As a
churchman, none was more devoted to his Church; as an
American, it was soon evident, none was more devoted to
America.

To any of us who knew the Maryland of an elder day. Dr.
Will's picture of the Archbishop's progress through the coun-
try, will recall amusing and pathetic memories. The days
when the gentry, who still held to the religion of the first Lord
Calvert, went to High Mass in cavalcades, have passed away,
and even the leading Catholic family, at the picturesque old
manor house of Doughreagan, has apparently joined the ab-
sentees — ^but, in other respects, rural Maryland is much the
same as it was in 1878. It is still, like Kentucky, a country of
traditions.

More and more, the public life of Archbishop Gibbons
broadened. Some of the old-fashioned were shocked when,
in November 1881, he delivered a Thanksgiving sermon in the
Baltimore Cathedral, in which he recommended that feast,
created by the Puritans as an antidote to the ''Papistical''

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192S.] CARDINAL GIBBONS 473

keeping of Christmas, as a time of gratitude for the benefits
conferred upon the American people during the current year.

The Solemn High Mass celebrated every year at St.
Patrick's Church, Washington, on Thanksgiving Day, at which
the highest officials of the Government and the South and
Central American diplomatists assist, is taken now as a matter
of course; and many things today are taken as matters of
course, which then startled Catholics accustomed to take
somewhat of a foreign view concerning the action of the Cath-
olic Church in this country.

We were fortunately spared the appearance of a De
Lamennais, of a defection like that of the great DoUinger, or
of the letters of a Lord Acton; and there was no Loisy to
create a scandal after the appearance of the Encyclical of
Pope Leo XIII. on what was called ''Americanism.*' The dan-
ger was rather from the other side. It threatened from the
exalted zeal of firm believers, who could not understand that
the Catholic Church, while preserving absolutely intact the
treasury of faith and morality, was all things to all men.

To the folk born in the United States, who had been
brought up in an American atmosphere, the ideas and prac-
tices of the Archbishop of Baltimore were as illuminating, as
refreshing, as fraught with hope for the f utiure, as the founding
of the new Congregation of St. Paul by Father Hecker.

They meant to the younger Catholic an emancipation from
the reproach that Catholics were aliens in spirit; and efforts
of certain well-meaning groups, under the influence of Ca-
hensly, to introduce permanent foreign influence into the
United States might have succeeded, if the majority of the
hierarchy, headed by the Cardinal, had not made such a deter-
mined intervention. Archbishop Keane — then Bishop Keane
and Rector of the Catholic University — suffered greatly from
this spirit of intolerance, which, if it had been permitted to
live with the apparent sanction of the Church, would have
confirmed those suspicions which helped greatly tlie progress
of the American Protective Association among honest people,
who today look on activities of the Ku-Klux Klan with hatred
and horror.

The reader of this Life, who knows something of the
struggles within the Church, which did not in any way affect
faith or morals, but which would have greatly influenced her

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474 CARDINAL GIBBONS [Jan..

exterior action in relation to conditions in the United States,
must be pleased with the manner in which Dr. Will has
handled some delicate situations. It would have been easy
for him to have reawakened old controversies; to have per-
haps evoked the faint shadows of those hatreds from which
the most sincere theologians — ^perhaps because of their very
sincerity — ^are not wholly free. The tact and the truthfulness
of the author of this Life are almost marvelous. He exten-
uates nothing; he sets down naught in malice; but he man-
ages, without suppressing anything vital, to avoid personalities
which might give pain or offense.

The long career of Cardinal Gibbons touches on nearly
every point of interest in the progress of the Catholic Church
for much over half a century. He was a firm and constant
friend of education. In the beginning, the Catholic University
of America was as ''suspecf * as was Father Hecker and his
devoted group of apostles. When Bishop Spalding, of Peoria,
made his celebrated appeal for the higher education of the
clergy, which led to the foundation of the University, he, too,
was ^'suspect** by those groups in the Church, which Dr. Will
is tactful enough not to call ^^Byzantine.*' Living in the camp
of the sincerest reactionaries— of which that man of genius,
McMaster, was one of the most intransigecmt — the present re-
viewer, whose sense of humor alone saved him from hopeless-
ness, could understand their point of view, which was to
them the only orthodox one. If it had succeeded, the Catholic
Church in the United States would have surrounded herself
with a Chinese wall, impervious to progress and almost im-
potent to continue the real work of her apostolate. Why it did
not succeed, and the happy consequences of its defeat, are
among the important lessons, which this really monumental
work seems almost unconsciously to teach.

One is constantly struck by the evidences of the courage
and gentleness of Cardinal Gibbons. His victories seem today
to have been easy, because he was so reasonable — ^but when
one remembers what tricks before high heaven narrow, well-
meaning, but bigoted or self-centred, men, vested in a little
brief authority, may play, one is amazed by the strength of
character, the steel-like determination, the exact foresight and
sympathetic comprehension of a prelate who had none of
those natural qualities which the majority of the world called

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1923.] CARDINAL GIBBONS 475

**great.** He was not as learned as Cardinal Manning or many
of his contemporaries in the priesthood in America. The
quality of his mind was mediocre compared with that of
Cardinal Newman. What he said was seldom original or
striking in itself; but never was the dictum of the great Roman
orator, that the effect of oratory is largely dependent on the
character of the speaker, more strongly corroborated than in
the case of Cardinal Gibbons.

His sermons will not stand in comparison with those of
Bourdaloue, which, in spirit, they greatly resemble, but it
seems to me that he was truly the most eloquent of all the
oratcNrs of our time.

The index to these two volumes, coupled with the table of
contents, is an epitome of the history, not only of the Catholic
Church in America, but of those important movements on
which the progress and the essential life of the nation depends.
In each episode, we find the Cardinal defending righteousness
and peace with honor.

The part the Cardinal played against the possible con-
demnation by Rome of the Knights of Labor is memorable,
and his letter to His Holiness on that occasion is one of the
most interesting and valuable documents in the book. Such
a condenmation, he proves to the Holy See, would be neither
justified, necessary, nor prudent; it would, he said, have cer-
tainly been dangerous, inefficacious and destructive. His posi-
tion in the case of Father Hecker is very clearly expressed;
and, although one dislikes to say it of any man — ^as the Greeks
hated to hear it said of Aristides — ^he was always right; and,
if he ever blundered, it was in such small matters that im-
portant affairs seldom suffered from any defect of his qualities.

His rdations with President Wilson, resulting in a very
fortunate meeting of Mr. Wilson with the Holy Father at the
Vatican, were as cordial as they had been with preceding
presidents. In all the steps of his career, when, as in the
matter of the Philippines, he could not avoid the task imposed
upon him, of giving counsel to the head of the nation, he was
never accused of ''meddling in politics/* When an eccle-
siastic in his position, the cynosiure of critical, and even hostile,
eyes, can avoid such a suspicion, he almost deserves the ap-
pellation of a man of genius. Cardinal Gibbons was more
than this-^he was an Ambassador of Christ

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THE PRIESTS MOTHER

BT ELISABETH MAYEB.
I.

The Vocation.

I DID not know that peace could pass
When life had gained a sadden goal —
So old» the solaced thought that he
To God would give his silent soul.

Yet with the low-declared desire
To answer to the awesome sign,
I could have prayed to Mary's Son
To let his days be dwelt with mine!

II.

The Ordination.

His soul is prone before the throne
In blind oblation to the Cross;
What grace in ardor's recompense!
What wonder won in worldly loss!

Tensely he kneels to take the seals;
Above his brow the chalice glows;
The babe that rested on my breast
Upon his way Anointed goes!

III.

The Sermon.

To God's still steps he bears the Book;
His worn face whitens as he slips
The ribboned leaves. He lifts his hand!
The Word comes firmly from his lips!

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192a.] THE PRIESTS MOTHER 477

Oht Michael, send thy mighty sword!
Oh, gracious Gabriel, convey
Thy spirit to his speech! Oh, Love,
Let fall thy rain of flame today!

IV.

The Consecration.

He holds the Host within the hands
That one-time bore the lights and bell;
Melchisedech, he mounts the throne
Where sounded he the warning knell !

The white-clad lad whose eyes met mine
As flowered processions proudly passed —
Now, with the Sacred Victim one
Stands on transcendent heights at last!

The Communion.

He gives his God unto my heart.
And I who gave him life, live mine
In height supreme! He is my gift!
Oh, Mary, what a might was thine!

He passes down the rail from me;
Forever swing our paths apart;
Oh, Mary, what a pang was thine
When God, Thy Son, gave man His Heart!

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WHERE ALL ROADS LEAD.

BT 0. K. CHESTERTON.

III.— The Case for Compleztty.

I BEGAN with the power of the Church to grow
young suddenly, when she is expected to grow
old slowly, and remarked that this power in a
creed was one which I could only conceive as
thus regularly recurrent under two conditions:
first, that it was really true; and, second, that the power in it
was more than mortal. In the ultimate sense, these are un-
doubtedly the reasons for what is a revolution that really re-
turns like the revolution of a wheeL But among the second-
ary and superficial causes of this rejuvenation may be specially
noted, I fancy, the very fact of which religious reformers have
so constantly complained; I mean the complexity of the creeds.
There is a sense in which the Faith is the simplest of religions;
but there is another sense in which it really is, by far, the
most complicated. And what I am emphasizing here is that»
contrary to many modem notions, it owes its victory over
modern minds to its complexity and not its simplicity. It
owes its most recent revivals to the very fact that it is the one
creed that is still not ashamed of being complicated.

We have had during the last few centuries a series of
extremely simple religions; each indeed trying to be more
simple than the last. And the manifest mark of all these sim-
plifications was, not only that they were finally sterile, but
that they were very rapidly stale. A man had said the last
word about them when he had said the first. Atheism is, I
suppose, the supreme example of a simple faith. The man
says there is no God; if he really says it in his heart, he is a
certain sort of man so designated in Scripture. But, any-
how, when he has said it, he has said it; and there seems to be
no more to be said. The conversation seems likely to lan-
guish. The truth is that the atmosphere of excitement, by
which the atheist lived, was an atmosphere of thrilled and
shuddering theism, and not of atheism at all; it was an atmos-

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192S.] WHERE ALL ROADS LEAD l *" '*/ ^fr

phere of defiance and not of denial* Irreverenc^^ % ^*l7^ ^^^4!>
servile parasite of reverence; and has starved with it^4^]^(^^0^' .'^^'X
lord. After this first fuss about the merely aesthetic ^eHh^i^kZ^,,^ ^ -'"^
blasphemy, the whole thing vanishes into its own void. If
there were not God, there would be no atheists. It is easy to
say this of the nineteenth century negation, for that sort of
atheism is already one of the dead heresies. But what is not
always noticed is that all the more modem forms of theism
have the same blank. Theism is as negative as atheism. To
say with the optimists that God is good, and therefore every-
thing is good; or with the universalists that Grod is Love, and
therefore everything is love; or with the Christian Scientists
that God is Spirit, and therefore everything is spirit; or, for
that matter, with the pessimists that God is cruel, and therefore
everything is a beastly shame; to say any of these things is
to make a remark to which it is difficult to make any reply,
except *'0h;" or possibly, in a rather feeble fashion, "^Well,
well." The statement is certainly, in one sense, very complete;
possibly a little too complete; and we find ourselves wishing
it were a little more complex. And that is exactly the point.
It is not complex enough to be a living organism. It has no
vitality because it has no variety of function.

One broad characteristic belongs to all the schools of
thought that are called broad-minded; and that is that their
eloquence ends in a sort of silence not very far removed
from sleep. One mark distinguishes all the wild innovations
and insurrections of modern intellectualism; one note is ap-
parent in an the new and revolutionary religions that have
recently swept the world; and that note is dullness. They are
too simple to be true. And, meanwhile, any one Catholic
peasant, while holding one small bead of the rosary in his
fingers, can be conscious, not of one eternity, but of a complex
and almost a conflict of eternities; as, for example, in the rela-
tions of Our Lord and Our Lady, of the fatherhood and the
childhood of God, of the motherhood and the childhood of
Mary. Thoughts of that kind have, in a supernatural sense,
something analogous to sex; they breed. They are fruitful
and multiply; and there is no end to them. They have in-
numerable aspects; but the aspect that concerns the argument
here is this, that a religion which is rich in this sense always
has a number of ideas in reserve. Besides the ideas that are

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480 WHERE ALL ROADS LEAD [Jan.,

being applied to a particular problem or a particular period,
there are a number of rich fields of thought which are, in that
sense, lying fallow. Where a new theory, invented to meet a
new problem, rapidly perishes with that problem, the old
things are always waiting for other problems when they shall,
in their turn, become new. A new Catholic movement is
generally a movement to emphasize some Catholic idea that
was only neglected in the sense that it was not till then spe-
cially needed; but when it is needed, nothing else can meet
the need. In other words, the only way really to meet all the
human needs of the future is to pass into the possession of
all the Catholic thoughts of the past; and the only way to do
that is really to become a Catholic.

In these notes, I do not intend to say anything in very
direct criticism of the Anglican Church or the Anglo-Catholic
theory, because I know it in my t)wn case to be the worst
possible way of going to work. The Church drew me out of
Anglicanism, as the very idea of Our Lady drew me long
before out of ordinary Protestantism, by being herself, that is,
by being beautiful. I was converted by the positive attractions
of the things I had not yet got, and not by negative disparage-
ments of such things as I had managed to get already. When
those disparagements were uttered, they generally had, almost
against my will, the opposite effect to that intended; the effect
of a slight setback. I think, in my heart, I was already hoping
that Roman Catholics would really prove to have more char-
ity and humility than anybody else, and anything that even
seemed to savor of the opposite was judged by too sensitive a
standard in the mood of that moment. I am, therefore, very
anxious not to make that sort of mistake myself. It would be
easy to put in a much shorter and sharper fashion the conclu-
sion to which I, and every other convert, have eventually come.
It would be easy to argue merely that oiu* whole position was
a common contradiction; since we were always arguing that
England had suffered in a thousand ways from being Protes-
tant, and yet, at the same time, arguing that she had remained
Catholic. It would be easy, and in a sense only too true, to
can the whole thing a piece of English half-conscious hypoc-
risy; the attempt to remedy a mistake without admitting it.
Nor do I deny that there are High Churchmen who provoke,
and perhaps deserve this tone, by talking as if Catholicism

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1923-] WHERE ALL ROADS LEAD 481

had never been betrayed and oppressed. To them, indeed, one
is tempted to say that St. Peter denied his Lord; but at least
he never denied that he had denied Him.

But of most souls in such a transition the truth is far
more subtle, and of all I knew far more sympathetic; and I
have deliberately approached this problem by a route that
may seem circuitous, but which I believe to be the right ap-
proach in such a problem of subtlety and sympathy. The
first fact to be pointed out, I think, to the honest and doubtful
Anglican is that this power of resurrection in the Church does
depend on this possession of reserves in the Church. To have
this power, it is necessary to possess the whole past of the
religion, and not merely those parts of it that seemed obviously
needed in the nineteenth century by the men of the Oxford
Movement, or in the twentieth century by the men of the
Anglo-Catholic Congress. They did discover the need of
Catholic things, but they did discover the need of one thing
at a time. They took their pick in the fields of Christendom,
but they did not possess the fields; and, above all, they did not
possess the fallow fields. They could not have all the riches,
because they could not have all the reserves of the religion.

We hear a great many predictions of the future, which
are only rather dull extensions of the present. Very few
modems have dared to imagine the future as anything but
modern. Most of them have gone mad with the attempt to
imagine their great-grandchildren as exactly like themselves,
only more so. But the Church is Futiurist in the only sane
sense, just as she is Individualist in the only sane sense, or
Socialist in the only sane sense. That is, she is prepared for
problems which are utterly different from the problems of
today. Now, I think the truth about the man who calls him-
self, as I did, an Anglo-Catholic, may most fairly and sym-
pathetically be stated thus. He is, of course, in strict definition
a heretic, but he is not a heresiarch. He is not merely found-
ing a heresy of the moment. But he is merely fighting a
heresy at the moment. Even when he is defending orthodoxy,
as he so often is, he is only defending it upon certain points
against certain fallacies. But the fallacies are merely fashions,
and the next fashion will be quite different. And then his
orthodoxy will be old-fashioned, but not ours.

VQIm C9fl. SI

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THE SCHOOL QUESTION IN OREGON.

BY EDWIN V. O'HARA, LL.D.

[jY a vote of approximately 115,000 to 101,000, the
people of Oregon, on November 7tfa last, passed
an initiative amendment to the Oregon Com-
pulsory School Law, whereby, after September 1,
1926, all children in the State of Oregon, between
the ages of eight and sixteen, must attend the public schools for
the period during which the public schools are in session.
Some minor exceptions are provided in case of physical dis-
abilities, of great distance from school, and of individual pri-
vate instruction. The present article will review, first, the
effects of the provisions of the new law, then the story of the
campaign that led to its enactment, and, finally, the course of
action open to those who consider their rights invaded.

The so-called compulsory education act is not an amend-
ment to the Oregon Constitution, as is frequently asserted, but
simply an amendment to the existing compulsory schoot law.
A comparison of the law as amended with the original law
reveals, with one striking exception, only minor alterations;
for example, whereas the original act included the years from
nine to fifteen in the compulsory school age, the new act in-
cludes the years from eight to sixteen. The central point of
difference introduced by the new legislation consists in omit-
ting a provision in the earlier law exempting from public
school attendance children who attend private or parochial
schools, the educational standards of which are approved by
the State educational authorities.

The new legislation makes no mention of private or paro-
chial schools, and its proponents are emphatic in the decla-
ration that it is not directed against any private schools, but
simply is a measure supporting the public schools. The
measure does not make it unlawful for anyone to build or to
equip a school, or to maintain a teaching staff in a private or

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1923.] THE SCHOOL QUESTION IN OREGON 483

parish school; it undertakes only to see that such schools shall
have no pupils, by requiring their attendance elsewhere. The
penalty for non-observance of the law falls upon the parents
and guardians, who wlU be subject to cumulative fines and
imprisonments, because every day of non-attendance will con-
stitute a separate offense. While the law has been enacted
and placed on the statute books, its provisions do not become
effective until September 1, 1926; the purpose of this delay in
making the law effective was to allow time for public school
districts to provide ample buildings for the increased enroll-
ment which the enforcement of the law will bring; also to
allow the private and parochial schools opportunity to dis-
pose of or alter the use of their properties and thus minimize
their financial loss. Another motive not to be overlooked was
the putting off of the evil day when the public would have to
face increased taxation, thereby increasing the prospects of
passing the bill.

If the law becomes effective, it will result in transferring
about ten thousand Oregon children now in private and paro-
chial schools to the neighboring public schools. It wiU also
render it impossible for parents to send their children, subject
to the compulsory school law, to private schools outside the
State; finally, it will result in the emigration from Oregon of
many hundreds of families who still love to breathe the air
of freedom, and will prevent the immigration to the fertile
fields and salubrious climate of Oregon of many thousands of
prospective settlers who cherish old-fashioned American
liberties.

Preliminary to a popular vote, signatures to an initiative
petition were seciured in June 1922; the petitions were cir-
culated by a committee of Scottish Rite Masons, whose in-
upector-general in Oregon, Mr. P. S. Malcolm, publicly as-
sumed, in their name, full paternal responsibility for the
measure. The newspapers announced that 50,000 names had
been signed to the initiative petition in a single day, giving the
impression of an overwhelming public sentiment in favor of
the measure. However, when the Secretary of State had
checked the names, instead of 50,000 he found about 16,000

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4S4 THE SCHOOL QUESTION IN OREGON [Jan..

legal signatures, about SyOOO more than were necessary to
secure the proposed measure a place on the November ballot.
With the filing of the measure with the Secretary of State, the
campaign began in earnest. The official Voters' Pamphlet
giving information concerning the measure, carried a short
argument in favor of the bill by the group of Scottish Rite
Masons who had initiated it, stressing the importance of all
children being democratically trained in the common schools.
Arguments in the Voters* Pamphlet against the measure were
filed by the representatives of the following groups: (1) a
group of prominent taxpayers; (2) the Lutheran Schools Com-
mittee; (3) the Seventh Day Adventists; (4) a group of twenty-
five w.ell-known Presbyterian ministers; (5) the Episcopalian
Girls* School; (6) the private non-sectarian schools; and (7)
the Catholic Civic Rights Association, which came into exist-
ence as the result of a meeting of clergy and laity called by
His Grace, Archbishop Christie. These negative arguments
admirably covered the opposition to the measure, and were
supplemental to one another.

The campaign against the biU was conducted by the Cath-
olic Civic Rights Association, already mentioned, and the Non-
Sectarian and Protestant Schools Conmiittee, which brought
into cooperation the Lutheran and non-sectarian private
school interests; the Seventh Day Adventists pursued their own
line of defense more or less independently. The Catholic
Civic Rights Association conducted an energetic campaign
chiefly through the local parishes, and by the distribution of
literature and the holding of public lectures. The Lutherans
and the Seventh Day Adventists circularized all the voters of
the State with their literature, and the Non-Sectarian and
Protestant Schools Committee carried on an extensive cam-
paign of newspaper advertising and of public lectures against
the bill. As the weeks went by, men and women of prom-
inence in every field of activity declared themselves against
the measure; practically every daily newspaper in Oregon
opposed it; the leading ministers and the clubwomen of the
State voiced public opposition to it, and many Masons took a
pronounced stand against the measure. The following ex-
tract from a newspaper account illustrates the spirit of the
campaign conducted by the Non-Sectarian and Protestant
Schools Conmiittee:

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1928.] THE SCHOOL QUESTION IN OREGON 485

A. F. Flegel, lawyer, Methodist, and a Scottish Rite Mason
and Shriner, spoke in the courthouse tonight against the
so-called compulsory school bill under the auspices of the
Non-Sectarian and Protestant Schools Committee. He said
in part:

'This bill was conceived in hate and intolerance, and has
been urged upon the voters by such false and misleading
statements as Ho make free schools/ 'to teach a common
language/ 'it is not aimed against any sect/ 'whoever op-
poses it objects to taxes for schools, or send their children
to private or religious schools/ when they know their state-
ments are untrue and intended to deceive.

"I want no misunderstanding as to why I am opposing
this bill. I hold no brief for the policy of the Catholic
Church, and the Methodist Episcopal Church of which I am
a member, has much of recent years to complain of in that
policy as directed against it, and I am not here because this
bill is an attack upon parochial schools, but I would not
support it if that were its aim. The supporters of this bill
are not content with that effect, but, in order to accomplish
that end, blandly tell you it is necessary to sweep all parental
control of the education of children away, in order to do
away with parochial schools.

"It were suflBcient cause for me to be here if I can save
that ancient and honorable Order, of which I am a member,
from internal disorder and disruption by directing their at-
tention to the muzzle they would put on when they submit
to the intolerant despotism of P. S. Malcolm, Inspactor-
General in Oregon of the honorable body, the A. A A. S. Rite.
Recently, he called me on the telephone and asked if it were
true that I had spoken against the school bill at St. Johns,
and I said 'yes.' He then asked if I knew the Supreme Coun-
cil was back of the bill, and I replied I did not, but it would
make no difference to me. He replied he would report me
to the Supreme Council, and I told him to report and be
danmed.

"I am met on every hand by Masons, who go out of their
way to approve my course in this matter. As illustrating
the extent to which ill-will and hatred are stirred up, Wash-
ington Lodge, in Portland, in its official bulletin, is opposing
the election of an honorable Mason to an important office,
and advocating the election of his opponent who has been
refused admission into the Order.

"I am opposed to this because I am opposed to despotism.

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486 THE SCHOOL QUESTION IN OREGON [Jan..

benevolent or otherwise. I am opposed to invisible govern-
ment; I am opposed, to the K. K. K., and I am opposed to
any order which adopts, approves, or practises their
methods or principles.

"The tyranny involved in the bill it is valuable to con-
sider as showing the inevitable trend of opinion entertained
by its sponsors — to rule or ruin ivith them, and ruin if they
rule.

"My principal objection to this bill is that it is an attack
upon the most ancient and precious rights of citizens — ^the
right to educate their children in their own religious faith.
It thereby involves the religious liberty and the personal lib-
erty — offered, it is true, under the plea of one hundred per
cent. Americanism, but a type of Americanism as repre-
sented by the K. K. K.'s who exemplify it by the practice
of a court without a judge, trial without a jury, and execu-
tion in defiance of law. I oppose the bill, because I believe
in a Oiristian civilization, and a Christian Church, and that
a Christian civilization cannot exist without a Christian
Church. I oppose the bill, for the reason that if this bill is
a lawful exercise of power, then it is logical and reasonable
that the process should be carried to the end that all educa-
tion should be in State schools, and thus our educational
system would be free from all semblance of Christianity.
This is further illustrated by the fact that the Protestant
Church receives ninety per cent, of its leaders from Protes-
tant schools, while the Catholic Church receives one hun-
dred per cent, of its leaders from its schools. I warn my
Protestant friends who would punish the Church of Rome
by lighting this fuse, that at the other end is a charge of
T. N. T. which will destroy Christian civilization."

As the campaign drew to a close, there was a general feel-
ing among political forecasters that the bill would be de-
feated, but when the ballots were counted, it was found it had
carried by a majority of more than fourteen thousand votes.
In the forecast of the defeat of the measure, to which I have
just referred, ample consideration was given to the strength
of the Ku-Klux organization, and the influence of political
alignment. Mr. Olcott, who was running for Governor on the
Republican ticket, was known to be actively hostile to the Ku-
Klux, and was supposed to be hostile to the compulsory pub-
lic school bill. On the other hand, Mr. Pierce, the Democratic

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1923.] THE SCHOOL QUESTION imOR^fil^ff^^l

candidate, had maneuvered for the suppof^pf ^e/Ku^'Elux
forces and that of the "Patriotic" (Orange) societies by pub-
licly espousing the cause of the bill. Notwithstanding the
tangled political situation, the last month of the campaign
saw a steady and effective drift of intelligent public opinion
against the proposed measure, but at the same time the ele-
ment entered which resulted in the favorable vote; namely,
a campaign of calumny and vilification against the Catholic
Church on the part of the suburban, small town, and rural
Protestant churches. It was the sort of attack experienced by
our Scottish co-religionist as described by Professor Philli-
more in the latest number of the Dublin Review. It was part
of the campaign described by Newman in his lecture on
•Tradition, the Sustaining Power of the Protestant View."
Suburban and rural Protestantism has inherited the duty "to
watch over the anti-Catholic tradition, to preserve it from
rust and decay, to keep it bright and clean, and ready for ac-
tion on any emergency or peril." "It is the keeper in ordi-
nary of those national types and blocks from which Popery is
to be ever pointed off — the traditional fictions, sophisms, cal-
umnies, mockeries, sarcasms, and invectives with which Cath-
olics are to be assailed." And so the bells in all the steeples
bore testimony to all the old calumnies against the Chiurch:
that the assassins of the Presidents were Catholics; that indul-
gences were permissions to sin; and matters of equal rele-
vance ad nauseam.

In view of all the circumstances, the result of the election
is far from discouraging. Probably not ten per cent, of the
total population of Oregon had any personal interest in pri-
vate or parochial schools; this percentage will include the
Catholics, Lutherans, Seventh Day Adventists, and the
patrons of the private schools. To have secured the support
of nearly one-half of the voters of the State on principle and
in opposition to the bigotry in which Oregon has been steeped
from the beginning of its history as an American common-
wealth, is no small or unsatisfactory achievement.

III.

The compulsory public school attendance law is, in
Oregon, no longer a theory, but a fact While it does not
become operative until September 1926, some of its effects

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488 THE SCHOOL QUESTION IN OREGON [Jan.,

will shortly begin to appear and none will be long delayed.
The investments of the private schools become at once greatly
depreciated in value, and a paralysis in action will naturally
follow from the state of doubt concerning the future. Cer-
tainly, no new private schools will be built in the interval, and
improvements and repairs will be held up, contracts with
teachers will not be extended beyond 1926, and the wisdom
of active liquidation before the blow finally falls will be open
to discussion. On the other hand, public school boards will
presently begin to prepare budgets, looking to the construction
of public school buildings to acconmiodate the inflow of new
students. About ten thousand pupils are in the elementary
grades in the private and parochial schools of Oregon; of
these about seventy-five hundred are in Catholic schools. It
is to be noted, however, that the compulsory public school at-
tendance affects children from eight to sixteen; consequently,
the children, six and seven years of age, in the primary grades
may still attend private schools. It has been estimated that it
will require between three and four million dollars to build
the required number of school buildings, and nearly a million
dollars a year to maintain them.

In regard to the ultimate fate of the law, three possible
avenues are open: (1) that the law will be held constitutional
and go into effect in 1926; (2) that the people at the general
election, two years hence, may reverse or amend the act which
they have passed (it is highly improbable that the legislature,
though it actually has the power to amend laws adopted under
the initiative, will exercise such power) ; (3) that the law will
be declared unconstitutional.

In the event that the law becomes effective. Catholics, and
others, who value their parental and religious rights, will
have the alternative of going to jail or leaving the State. It
will be time enough to dwell on these alternatives when all
other avenues of escape are closed.

There are many who expected the passage of the com-
pulsory school bill and who have consistently looked forward
to the re-submission of the measure to the voters in 1924,
hoping in the meantime that the wave of bigotry might subside
and that a campaign of education might be effective, thus
effacing a stain from the fair name of Oregon. While the
sentiment for such action is deeply rooted in certain minds, it

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1923.] THE SCHOOL QUESTION IN OREGON 489

does not seem to be general, and many non-Catholics who are
opposed to the school measure insist that to bring it again
before the people would simply be to prolong religious strife.
It is generally felt that a reversal at the polls would give no
assurance of permanent policy, and would have no significance
for the cause of freedom in education in the country at large.
Since the law has been enacted, the general feeling seems to
be that it is an opportune time to bring the matter to the
courts of last resort, and learn whether inalienable rights are
still respected by our State and Federal Constitutions.

In the appeal to the courts, a preliminary question must
be settled as to how the case is to be gotten there. Ordinarily,
laws cannot be enjoined until some one can allege an imme-
diate threatening injury. As has been said, three years will
elapse before parental rights and liberty of conscience will be
immediately threatened by the new law. Will it be necessary,
then, to wait until 1926 before legal action can be taken? It
would seem that as soon as any school board should under-
take to levy taxes to provide school buildings required by the
act, an injunction might lie, and it is probable that the depre-
ciation of property and the paralysis of effort, which the
measiu*e is even now causing the private schools, may furnish
ground for judicial action.

A multitude of indictments will be lodged against the con-
stitutionality of the law, ranging all the way from an allega-
tion of defective title to the law, through the gamut of property
and franchise rights of incorporated institutions, and the right
of teachers to follow a lawful occupation, on to the great fun-
damental, constitutional questions of the inalienable rights
of parents to direct the training of their children, and the
conscientious rights of children to receive religious education.
The great question involved is the extension of the police
power of the State into the field of education. In order to up-
hold the legislation in its violation of Section 1 of the Four-
teenth Amendment of the Constitution of the United States,
which prohibits any State from making laws which abridge
the privileges and immunities of the citizens of the United
States, it will be necessary to show that the private and paro-
chial schools have been inimical to the well-being of the coun-
try, and that, by no means short of suppression can they be
rendered harmless. Here is raised an issue with its roots in

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490 TO DANTE [Jan.,

history and American principles — an issue wider than any
question of judicial precedent: namely, the whole question of
the relation of private and religious schools to American life.
And when the judges have conned the evidence which shows
the debt of American institutions to non-State-supported
schools, taking ^judicial cognizance of the facts of conunon
knowledge," they will follow the language of another histor-
ical case dealing with the extension of the police power:
''What we know as men we cannot profess to be ignorant of
as judges,'' and deeply penetrated with the knowledge of the
importance of religion and morality to education and pa-
triotism, their decision will vindicate for us our abiding con-
viction that we still live in liberty-respecting America.

TO DANTE.

BY JEAN D0R£.

Crowned with fair laurel keepest thou the height
Of thundrous song, where none may call thee peer;
The lambent lightnings of thy fame each year
Take added brilliance, rending with their might
The very heavens. Thou art chiefest knight
Of that round table flashing with the cheer
Of sweet-toned Virgil, and the bard most dear
The deep-browed Homer rimmed with holy light.

Thine is no puny piping; like the sea
Storm-stirred with magic music is thy song.
Or like the splendid chanting of that choir
Of wondrous seraphs when there walked with thee.
Flame clad, thy heart's belovM, midst the throng
Of Paradise where thou did'st tune thy lyre.

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THE CATHOLIC EVTOENCE MOVEMENT.

BY BERTRAND L. CONWAY, C.S.P.

IILE in London last August, I paid a special visit
to Hyde Park one Sunday afternoon with some
American friends to listen to th6 open-air preach-
ing of the lay apostles of the Catholic Evidence
Guild. From a dozen or more platforms, near
the Marble Arch entrance to the Park, I heard speakers of
every sort — socialists, humanitarian deists, anti-Catholic
ranters, atheists, low-church evangelicals, high churchmen —
giving forth their various gospels to crowds of eager listeners.
In the midst of them, I saw a large pulpit surmounted by a
crucifix, and in front of it an audience of about three hundred
men and women — ^non-Catholics for the most part — listening
to a young woman, presenting, in a most attractive fashion,
the claims of the Catholic Church. She gave a twenty-minute
discourse on the Chiurch— clear-cut, simple, kindly, and most
effective in its direct appeal to the minds and hearts of her
hearers. After she had left the pulpit, her place was taken
immediately by a young man, who spoke of the Catholic doc-
trine of the Redemption in a way well calculated to meet the
needs of the low-church evangelicals, who, as I afterwards
discovered, formed the majority of his audience.

The second speaker was interrupted about six or seven
times by eager inquirers, who seemed more intent on their
own special difficulties than upon the theme of the speaker's
discourse. They asked him, for example: Does your Church
teach that all non-Catholics are damned? What is the use
of pouring oil on a dying man? Why did the Pope condemn,
the other day, the works of Anatole France (pronounced, as
I remember, Anatoly France) ? What proof can you give me
that Peter was ever in Rome? What is your Church's view of
the status of the English Church? The speaker refused to
answer his questioners on the plea that they were out of
order. He was only a tyro of the Guild, with a special license
to speak on one subject only. The young woman in charge
of the *^itch" alone had a general license to discuss every
point of Catholic doctrine and to answer every query. If his

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4fl3 THE CATHOUC EVIDENCE MOVEMENT [Jml,

questioners would be patient, they would be answered in a
short time by the next speaker.

The present writer was invited to take the third speaker's
place, and for one hour answered about a dozen questions, as
he had done many hundreds of times before, in the lecture
courses to non-Catholics, during the past twenty-four years in
the United States and Canada. The audience increased to
about six hundred souls, men for the most part. The audience
was courteous and respectful, with the exception of one anti-
Catholic bigot, who began denouncing the Americans for dar-
ing to send Catholic propagandists to England, and condenm-
ing most vehemently the superstitions of Rome, and the in-
iquities of the Inquisition. So bitter, indeed, were his words,
and so insulting, that he was asked to desist by a most efficient
'liobby;** and upon his refusal, was ignominiously dragged
away, saying as he went: ^ou are one of them. You are one
of them."

That afternoon's experience made me fully realize the
splendid work that these lay apostles — ^men and women — are
doing for the spread of the Faith in England. How it would
have gladdened the heart of Father Hecker had he seen his
dream realized in this great lajrfolk's apostolate of conversion.
**Go after the other sheep directly." **Let your special devo-
tion be devotion to the Holy Spirit." "If you can catch a few
fish with a hook and line, why not let down the nets for a
big draught?" "Appeal not only to the intellects, but also to
the hearts of your hearers." "Our Saviour had but twelve
Apostles to convert the world. We need a few trained apos-
tles filled with the divine spirit to convert the modern world."
"Show that the Church loves the age, and sympathizes with
every one of its true aspirations." This is the spirit in which
these lay apostles work. It is the spirit of Christ, the Grood
Shepherd of "the other sheep."

Father Browne, S J., Professor of Greek in University Col-
lege, Dublin, has written a most interesting account of the
activities of the Catholic Evidence Guild — ^its history, its
ideals, its methods, its hopes. We are certain that our readers
will be interested in a brief siunmary of its contents.^

His Eminence, the Cardinal Archbishop of Westminster,

1 The Catholic Buldence Mouement: Its Achi€vemeRtM and Its Hopes By ReT.
H«iiry Browne, SJ. New York: Beniltfer Brothers. |2.00 net

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1923.] THE CATHOUC EVIDENCE Mi

in his preface to this volume, praises the^
Guild as the most interesting and the most !
* day missionary endeavors in England. He
dose touch with the clergy and under the guidance
siastical authority, it is a lay movement in which duly attested
and accredited laymen must take the chief part. It is, in
reality, the application to modem conditions in this country
of the methods so long and so successfully adopted in the
Foreign Mission Field — ^namely, the employment of the lay
catechist to do a work for which the priest cannot find time or,
very often, opportunity. In many cases, a layman gets a
readier hearing than the officially constituted exponent of the
truth. He can penetrate to districts, and he can raise his voice
in places, which are sometimes closed to the missionary him-
self.**

In a preliminary chapter. Father Browne describes the
pioneers of the mission work for non-Catholics in England,
whose ideas and activities made the Catholic Evidence Guild
possible. On November 29, 1887, Father Philip Fletcher and
Mr. Lister Drummond, K.C., founded The Guild of Ransom for
the Conversion of England, a society now numbering 70,000
members. Its patrons are the English martyrs, and to keep
their memory alive, it holds, every year, processions and pil-
grimages, such as the walk to Tyburn and the procession
to Tower Hill — an excellent way of openly professing the
Catholic faith, and at times more effective in conversions than
even the direct preaching of the Gospel.

The procession from Newgate Gaol to Tyburn — the Mar-
tyrs' Via Dolorosa — takes about two hours, and occurs every
year on the last Sunday of April, preparatory to May 4th, the
Feast of the English Martyrs. Non-Catholics view it always
with the greatest respect, and often join the ranks of the
Ransomers. At Tyburn Convent, Benediction of the Blessed
Sacrament is given from the balcony to the assembled crowds
— a most inspiring sight. The prayer of reparation and inter-
cession is kept up perpetually before the Blessed Sacrament,
exposed on the Altar, and the chapel is opened to outsiders,
who come in numbers to adore and to pray for the conversion
of England. Many Protestants come for instruction, and
scores have entered the Church by means of the Ransomers'
inspiring and supernatural appeal.

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4»4 THE CATHOUC EVIDENCE MOVEMENT [Jan^

In 1891, Mr. Dnimmond» convinced that the Church ought
no longer to ignore the constant attacks made upon her
doctrines and institutions by blatant anti-Catholic speakers'
in Hyde Park, determined to enter the lists with his Ran-
somers. For eighteen years, he appeared, week after week,
in Hyde Park, setting forth the Church's claims with both
intelligence and zeaL With him were associated men who
were equally powerful debaters, and prominently identified
with other Catholic works: Augustine Hilton, Raikes Bromage,
George Anstruther, A. Hilliard Atteridge, Joseph Moores,
Augustine Watts, Denis McCarthy, and others. Mr. Mc-
Carthy initiated the open-air lecture work in other parts of
London, such as Mile End Waste, Victoria and Finsbury
Parks, Willesden, Stoke Newington, and was the first to sug-
gest the forming of a speakers* class, of which he became a
most effective and successful leader.

The work of the Ransomers was practically at a standstill
during the war, but it has resumed its active Work for the past
two years, opening new pitches at Clapham Road, Wimbledon,
Thornton Heath.

Another pioneer society for spreading the Faith was the
Barrow Brigade, founded as a branch of the Catholic Read-
ing Guild by Ambrose Willis. Its original idea was to take
out barrows displaying the Catholic Truth Society's penny
pamphlets, and to sell them in the streets. They did their
utmost to have non-Catholics converse with them about the
Church's claims, and then they would give the inquirer a
pamphlet on the subject they had been discussing. Cardinal
Bourne presented these lay apostles with a barrow, which
they had blessed and dedicated to his patron saint The war
suspended the activities of the Barrow Brigade, as all its mem-
bers were called to the colors. Mark Symons, the present
Master of the Catholic Evidence Guild, took a leading part in
this work from the beginning.

In 1903, the Catholic Missionary Society was founded, on
the model of the diocesan mission bands established in the
United States in 1894 by the Paulist Father, Walter Elliott,
the biographer and friend of Hecker. Father Herbert
Vaughan, its present Superior, came to the United States to
study the methods used by the Paulist Fathers in their special
apostolic work among non-Catholics. He was their guest for

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1923.] THE CATHOUC EVIDENairM6^SB/Sifif'^}

months at the Apostolic Mission H^ise *(lM^^Mii^ anc
attended some of the lecture courses t^o9|[g§&oTi^
. the present writer in New York City. ^She Qai[noli6 l^ission- ' :
ary Society gives lectures to non-CatholicS'4a^'k\ir^hes^ a^^
halls, uses the Question Box, and distributes books antTpamph-
lets to inquirers. The motor-chapel used in the small towns
and villages of England, where no Catholic church at present
exists, was suggested by the chapel car used for the same pur-
pose in this country under the auspices of the Catholic Exten-
sion Society.

These missionaries publish, every month, The Catholic
Gazette, a magazine which contains important articles on apol-
ogetics, besides brief answers to the queries of non-Catholics.

We have seen that, during the war, the open-air preaching
of the Ransomers practically ceased. It was far otherwise
with the preachers of blasphemy and atheism. They were
more bitter than ever in their attacks upon Christianity, hold-
ing that the war proved to the hilt that the Gospel of Christ
was an utter failure. The speakers of the Metropolitan Sec-
ular Society — ^who have an American counterpart in New
York — ^were especially bitter in their attacks upon the divinity
of Our Lord, and no one came forward to answer them in the
open. Father George Coote took up the matter in the pages
of the Westminster Cathedral Chronicle, with an article under
the caption: •'Is Park Preaching Practical ?•' Towards the end
of 1917, the Archbishop of Westminster called a conference of
priests and laymen to discuss the problem, and all agreed that
something must be done. The one problem was to find the
right people for organizing the work on a sure and a practical
foundation.

God always provides the men and the means, when His
Chiurch requires them. A leader appeared in the person of
Vernon Redwood, a nephew of the Archbishop of Wellington,
who had come to England from New Zealand to study music
for two years under an Italian master. Circumstances made
it impossible for him to carry out his plans, so much so that
he began to feel that God had something special for him to
do — ^what it was he did not know. One day he strolled into
Hyde Park, and at once he realized his future mission. He
called upon the Cardinal soon after, and asked his permission
to take the field against the atheists in the open. The Cardinal

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496 THE CATHOUC EVIDENCE MOVEMENT [Jan..

was most favorable to the plan outlined by Mr. Redwood; his
only question being whether a new society was needed.
Could not the work be carried on by the Ransomers?

Mr. Redwood stood firmly for the formation of a new
society, as he had his own peculiar notion of how the work
ought to be carried on. Three things he insisted upon: a
more aggressive attitude must be used; a crucifix must be
placed on the platform; the meetings must begin and end
with Catholic prayers.

A meeting of the clergy and laity was called on April 4,
1918, at Westminster Cathedral Hall, and it resulted in the
formation of the Catholic Evidence Guild.

The Governing Body of the Guild is a Council, composed
of His Eminence, the Cardinal Archbishop (ex-ofi3cio Pres-
ident), a President, Vice-Presidents, a Master and Vice-Master,
Chaplains, a Director of Studies, Advisers, two Treasurers, a
General Secretary, a Press Secretary, a Librarian, a Warden,
and not more than nine other lay members.

The Active members promise to make a special study of
Catholic apologetics, and to give all the time they can spare to
the work of the Guild. The Ordinary members promise their
moral and financial support — they must contribute at least one
shilling a year — and are encouraged to attend all lectures of
the Guild. They may vote for all ofiBcers, but they are not al-
lowed to hold office themselves. Special committees arrange
for actual work at the various pitches, recommend competent
speakers, or train speakers in special study classes.

The work of the Guild has been blessed from the very
beginning, and its progress has been most encouraging. Many
questioned the possibility of attracting students, and ttiey were
rather astounded when the first three months of the London
study classes recorded an average of eighteen students a week.
From May to September, the number increased to fllty-two,
and today, after four continuous years, the classes in the
London district average over three hundred a week. Other
dioceses have taken up the work, and students are getting ready
for the lay apostolate in Liverpool, Birmingham, Portsmouth,
and Brentwood. The greatest problem the Guild has to face
is, without question, the securing of a competent body of
speakers. They must be at the same time devout, zealous, in-
telligent, quick-minded, kindly, and sympathetic. They must

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Ifi23,l TBE CATHOUC EVIDENCE MOVEMENT 4af

never, like a professional debater, be on the lookout for a per-
sonal victory, for their one aim must be to win souls to God
and His Church. They must be quick to meet the most bitter
anti-Catholic heckler, and at the same time use . his bitter
tirades as a means to win others to the truth.

Speakers differ one from the other as leaves upon a tree.
Some have great skill in marshaling arguments, and put their
case in lawyer-like fashion; another is full of his subject, but
wins more by his intense earnestness than by his logical ability
or great scholarship ; a third has a sense of humor, which wins
any audience and disarms at once the most bitter antagonist;
a fourth is slow of speech, but breathes forth in every word a
love of God and the brethren — how to make these various
types of men into the most effective platform speakers is the
aim of the Guild instructor.

The London plan is to devote two nights a week — 8 to
9:30 P. M. — to the work of instruction and practice, while a
third evening is set aside for a specimen lecture given by some
well-known priest. Two classes are carried on at the same
time each evening, the one, elementary, for those who have
never appeared on a public platform, and the other, an ad-
vanced class for speakers in the field. The instructor — spriest
or layman — ogives a brief lecture on some point of Catholic
doctrine, for example, the Primacy of the Pope, Indulgences,
the Confession of Sins to a Priest. This model lecture is suc-
ceeded by a number of questions put by the lecturer to indi-
vidual members of the class, who in turn question him on
points which they wish discussed more fully. The students
are encouraged to get on their feet as much as possible, to
place themselves in the attitude of real inquirers. A course of
reading is mapped out for the class, and the test of their
ability as speakers is made at a future meeting, when they
must face hecklers, clerical and lay, on the subject matter they
have prepared.

Some speakers obtain a license to speak on only one sub-
ject or group of subjects, while others of greater efficiency
receive a general license to discuss publicly any doctrine of
the Church. The reason of this ruling is to provide learners
with ample opportunity of practising before a crowd. He is
always protected by a presiding chairman, who is one of the
fully licensed speakers. This chairman may take the plat-

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498 THE CATHOUC EVIDENCE MOVEMENT [Jan..

form himself, if he feels that a bad impression has been made
on the crowd by the speaker's ignorance or inexperience.

The work of the Catholic Evidence Guild is now being car-
ried out in London every day of the week in twenty-one dif-
ferent pitches. In Hyde Park, since May 1918, meetings have
been conducted every Sunday from 2:45 P. M. until 10 P. M.
Twenty other pitches are in full swing one or two evenings a
week, such as Tower Hill, World's End, Chelsea, Greycoat
Place, Leather Lane, Hanmiersmith Grove, Southall, Ware,
Highbury Corner, etc. Other dioceses are following suit:
Brentwood has four regular pitches, Liverpool three, while
Portsmouth has open-air talks on the Common, and Birming-
ham open-air talks in the Bull Ring every Sunday, Wednesday,
and Friday. Birmingham boasts of an apologetic library of
1,454 volumes, while Portsmouth has its monthly Day of
Recollection for its speakers in the Cathedral Chapel.

Mr. Byrne, the Secretary of the Practical Training Com-
mittee, holds that one thousand speakers are needed to cover
adequately the London area, while the work in Portsmouth
calls for a corps of at least fifty speakers. Work of this extent
would involve a great many study centres, and an army of
instructors, but the Guild leaders are most hopeful of the
future. Every good parish sodality of men and women ought
to furnish some volunteers for the public platform.

The Guild insists most strongly on the personal sanctiflca-
tion of its members. It urges them to read every day a por-
tion of the Sacred Scriptures, to attend daily Mass and, if pos-
sible, receive daily Communion, and make an annual retreat.
It inculcates, as the chief devotion of its speakers, devotion to
the Holy Ghost. We can hear Father Hecker of the fifties
and sixties in the words of Father Browne in 1921. He writes:
''Catholic doctrine about the teaching of the Holy Ghost is
extremely consoling and not really very complicated. It
maintains first and foremost that by His indwelling in the
Church the Divine Spirit guides it as a whole, the head and
the members taken together, and moreover guides it into the
truth. But the indwelling of God in the Church is another
name for that Sanctifying Grace by which He dwells in the
hearts of the faithful. These, also, as individuals. He guides
into all truth — ^He conununes with them, inspires them, directs
them, and assists them in all matters appertaining to their

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1923.] THE CATHOUC EVIDENCE MOVEMENT 499

salvation. He is in the wliole and He is in tlie parts. But as
the whole is greater than the part, if there should be any ap-
parent discrepancy — such as self-deception may induce — ^be-
tween a man's personal inspirations and the external line of
conduct, the conclusion is simple enough. No real guidance
of Grod granted to individuals can run counter to the Church's
universal belief, its discipline, its approved practice, its cor-
porate feeling, much less to its authoritative teaching."

Father Browne devotes a brief chapter to the apostolate
for non-Catholics in the United States and Australia. He
speaks of Father Isaac Hecker as the prime mover in the
crusade for the conversion of non-Catholics in the United
States, and says rightly that the Paulist Fathers have always
been distinguished for their zeal in this cause. We are pleased
to find Isaac Hecker commended *'for the strictness of his
orthodoxy and his passionate loyalty to the Apostolic See."

A few pages describe — ^rather inadequately — the origin
and development of the diocesan mission bands of the United
States, due to the initiative of the Paulist Fathers, Elliott and
Doyle, and special mention is made of the work of Father
Price in North Carolina. Father Browne calls particular at-
tention to the fact that as early as 1904 Father Price, in a
speech at the Washington Conference of Missionaries at the
Catholic University, practically outlined the idea of the Cath-
olic Evidence Guild. He said: "Reverend Fathers, you could
organize, with little effort, a lay apostolate. You could pick
out prudent men and women in your congregation who could
do the work of visiting and jBnding out well-disposed Prot-
estants and working upon them. You could also have your
congregation aglow with the idea of sharing the blessing of
Catholic Faith with those who have it not. In comparison
with the results, your efforts would amount to almost nothing."

Father Browne also mentions the work accomplished by
the Catholic Truth Guild of Boston. Mr. Goldstein, a convert
from Judaism, and Mrs. Avery have been preaching Catholic
doctrine in the open for the past six years. In fact, they began
their apostolate a year before the birth of the Catholic Ev-
idence Guild in England. They hold about eighty open-air
meetings a year in the smnmer months, and in 1918 took an
auto trip of some 13,000 miles from coast to coast, preaching
the Gospel in a score of States from their auto-car. In the

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500 REMEMBRANCE [Jan..

first three years, they sold 52,000 bound books (Father Mar-
tin's The Catholic Religion)^ and distributed 50,000 pamphlets
and 13,000 newspapers. By selling these books, they man-
aged to pay the expenses of their trip, and at the same time
spread most effectually a knowledge of the Faith.

We have, in New York City, a Catholic Unity League —
5,800 strong — ^whose aim is to promote Catholic Unity by enlist-
ing thousands of lay apostles in the United States and Canada
to explain the teachings of the Catholic Church to those
outside her fold. It was founded on September 14, 1917, the
very time they were discussing in England the possibility of
the Catholic Evidence Guild. In its five years' activity, it has
distributed gratis to non-Catholics over 62,000 books, and
210,000 pamphlets, besides financing twenty-one courses of
lectures to non-Catholics. May we hope this League, founded
by one of the Paulist Fathers, may one day send forth its lay
apostles with episcopal approval to preach the Gospel in the
highways and byways of the large cities of the United States
and Canada?

REMEMBRANCE.

BY EUGENE P. BURKE.

I WAS walled up by silence all day long:
No vagrant song.

No fledgling laughter frightened from the nest
Of joy had chanced to wimple my calm rest

Until thy name out-blossomed in my mind:
Lo, down the wind

Of memory swift-fluttered olden laughter,
And flocks of homing songs came winging after.

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-IPS A PLAYl*'

BY EUPHEMIA VAN RENSSELAER WYATT.

IIS winter is proving that at last an American
audience knows and likes and wants a play.
Acting and character studies we have always ap-
preciated — Rip Van Winkle, the Music Master,
and Lightnin', despite their rather creaking ve-
hicles, having become a national tradition; but at the moment
three plays by foreigners, without a real hero or heroine be-
tween them, hold the boards and — ^what is more — pay ex-
penses.

"Ifs a play!" was the pith of the whispered enthusiasm
that surged about us at Loyalties — a financially successful trag-
edy, which, by the way, lays forever the last ashes of the
**happy ending" fetish. Foreshadowing, perhaps, another
Elizabethan era, the dramatic taste of our public is ripening
until the logical conclusion to a good plot need no longer be
comjpromised by a penultimate embrace.

Miss Repplier has rallied us as a nation more than once
on the glad philosophy so popular in the Pollyanna type of
fiction. The Czecho-Slovaks, at any rate, cannot be accused
of super-optimism, if one may judge them by the works of
the Capek brothers. Thefr R. U. R. and The World We Live
In are both enjoying fairly successful runs, but, of the two, the
former is by far the more important, the latter being mainly
the embodiment of the genius of Fabre, and of the imagination
of Lee Simonson who designed the setting.

The four acts of 'The Insect Comedy" (The World We
Live In) are roughly held together by the musings of a drunken
vagrant, whose dreams we follow. No phase of human rela-
tionship is spared the lash of satire. The butterflies reduce
love to the crudest terms of sex allurement; family life is de-
graded by the beetles; patriotism is punctured by the milita-
ristic ants; and death itself is robbed of significance by the
lovely futility of the dying moths.

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502 "/rS A PLAYr [Jan^

It is through very earth-grimed microscopes that the in-
sect cosmos is visualized for us as a mirror of our own.
Despite the amusing and fantastic designs of Simonson» the
Butterfly Ballroom scene remains an epitome of decadence.
If you have ever marveled at the fluttering beauty of the
ethereal yellow butterflies clustered about a mud puddle, the
mystery is solved. Capek butterflies prefer to sip pollution.
Not all the orange spats of the butterfly beaux nor their un-
dulating yellow gloves — ^which simulate hovering wings — can
mitigate the offensiveness of that act

What a relief to meet Mr. and Mrs. Beetle in the world
under the grass stalks. Mr. and Mrs. Beetle are as convinc-
ingly real as some of Alice's acquaintances in Wonderland.
With their little hard shiny bowler hats, their round red faces,
their rotund purplish figures, they have the full-blooded flavor
of the jolly cabmen of the past, but, according to the Capeks,
their years of frugal partnership have merely served to rob
them of all illusion about each other, and their middle-aged
enthusiasm is centred on a huge ball of dung — ^"^their little all.**
We had hoped that the gloomy Czechs might have a moment
of gladness at this point and would let the Beetles keep their
treasure. But they didn't. The "little all" was soon acquired
by a predatory Beetle financier.

Another neighbor, the Ichneumon Fly, holds up to scorn
the blind pride of parenthood. A polished villain is he, in pale
green, whose murderous business it is to bring home live
crickets for his darling child to dismember. "What an intel-
ligent larva it is I" exclaims the adoring father when his little
daughter asks for more. She is certainly a grotesque little
horror, with her red hair-ribbon and pinafore and elongated
proboscis.

Young love is next satirized in the newly wed crickets.
They congratulate themselves on finding vacant a nice little
home, though the vacancy is due to the tragedy of one of their
friends, who has been impaled alive on a thorn by a robin.
The description of the victim's agonized squirmings gives
pleasurable thrills to the little bride. She, herself, is soon
stabbed by the fly. But the crickets are shortly avenged by a
lean parasite who, after a discourse on the injustice of the
world in letting him starve, discovers the fly's well-filled
larder and at once gobbles up larder and larva and all. He

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1023.] "/rS A PLAYr 503

reappears, drunk with success and swollen to an I. W. W. of
Humpty Dumpty-like form.

In the Black Ant-hill— symbolized by factory chimneys
against a glowering sky — ^we witness the endless procession of
bowed workers plodding round and round the treadmill of
their highly efiScient life. When war is declared on the White
Ants, each Black is transformed into a well-drilled soldier,
ready to die without question for his Ant-hill. ''Spare neither
women nor larvae!** shouts their General, and in the next
breath calls on God to help their righteous cause. A Red
Cross Worker begs for alms to cure the wounded, so that they
may again be wounded. A Bond Salesman appeals for funds
to prolong the carnage. In the end, the White Ants are vic-
torious. The road between two grass spears — the cause of
war — ^is safe for posterity.

It is in the last act that the chrysalis, who has been busy
all through Act II. announcing, in a hollow voice, the wonders
she is to accomplish when born, bursts her bonds. She joins
her sister moths fluttering in the moonlight — dances — and dies.
The stage is strewn with dead moths — ergo beautiful young
women. It is too much for the vagrant. He also dies, for no
apparent reason but that it is the last act. Two morose snails
are sole survivors. Next morning, the vagrant's body is found
by a woodcutter. A young wife, with her newborn baby, pro-
nounces over it the valedictory of the play:

that's life. One dies and another is born, and so it
goes.**

On the strength of its arraignment of militarism. Dr. Frank
Crane has written an encomium of The World We Live In,
which its producer has been using as an advertisement. We
should hardly endorse it as a morality play, nor yet as a Pan-
tomime for babes, for which one searching parent mistook it.
To rob even war of all idealism seems almost as harmful as
war itself. It is not that men and women have died that is
really important; it is what they died for. Even before a
certain star once shone in the East, the love of man for a
woman — for his child — for his country — ^had become a far
nobler thing than the instinct for the preservation of the
species. After all, why be so hard on the beetles? And even
among the snails there may be some PollyannasI

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504 "irS A PLAYr [Jan..

The action of R. U. R. takes place on a lonely island, where
Professor Rossum had built a plant for the manufacture of his
Universal Robots. The Robots are automata fashioned like
men and women and guaranteed to last for twenty years.
The inventor had thought that men, thus released from the
bonds of manual labor, would be able to lead a fuller intel-
lectual life. The result has been quite different.

True, the demand for Robots grows and grows until they
outnumber men on the earth. But they are not being used for
constructive purposes, but to compose armies with which man
may conquer and destroy his neighbors. The inevitable catas-
trophe is hastened by the wife of the Business Director. She
had originally visited the plant to try to better the condition
of the Robots; she now persuades the physiologist to make
them more and more like human beings. Pain nerves had
already been added to make them less careless of their valu-
able synthetic organisms; now, urged on by the earnest young
woman, the scientist experiments with their nervous systems
until a Robot is produced which can feel the more primitive
emotions. That is the end. So soon as even a few Robots
learn to respond to stimulus, they urge their fellows to rise
against man. A manifesto addressed to the Robots of the
World results in the extermination of the human race — except
for the handful at the Robot Factory.

The Directors of the R. U. R. Co., who have caused the
ruin of mankind for their own financial gain, even when
facing annihilation, feel no regrets except that they had manu-
factured universal instead of nationalized Robots. They now
decide to bargain with the Robots over the secret of their
mechanism. It is then discovered that the young woman with
ideals has burned the MS. containing the formula. As it was
her effort to improve the Robots which accelerated the cata-
clysm, so it is now her effort at atonement that consununates it.
Thousands and thousands of Robots wait woodenly out-
side — a sea of expressionless figures, cast from the same mold,
clothed from the same design. *lf Pd ever imagined this
moment, Pd have given them different faces,** groans one of
the Directors. Nothing intervenes between the men and the
Robots except some charged electric wires. So long as a bulb
bums on the table in the Manager's apartment, there is hope.
It goes out. The Robots have wrecked the power plant. Man

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1923-] "/rS A PLAYr 505

is doomed. Nowhere is the vein of satire more remorseless
than at this point, when one man insists on building a bar-
ricade of six chairs against fate. Silhouetted against the sky,
the Robots surge up over the balcony. It is a superb melo-
dramatic climax. It is the great moment of the play. Nothing
more horribly uncanny than the Robots have ever walked the
stage.

The Directors and the woman have perished. Only one
human being in all the world is spared. That is the Technical
Director, the only one of the executives Who knew how to work
with his hands. It is he only who has pondered on the sin of
man aping the function of the Godhead. It is he only who
has suggested that to rob man of all manual labor might not
be a blessing but a curse. It is he who is now left alone in a
world of Robots.

Had the play ended here, its logic would have remained
consistent and clear. Unfortunately, there is another act. It
shows the Technical Director, a year later, trying unsuccess-
fully to piece together the secrets of the lost formula. The
present Robots will soon wear out. The world faces depopula-
tion. The Director is in despair. Then two young Robots
are heard to laugh, and the Director realizes that somehow
they have acquired the attributes of human beings, and that
they will love and multiply. The earth will not be given over
to the animals — a happy ending has been achieved.

Personally, we doubt if a Robot-filled world would be pre-
ferable to the honest society of the Zoo. We should, also, like
the mystery elucidated of how these two young Robots were
produced, as the Robots were sexless. If man is supposed to
supplant God as a Creator, his mechanistic universe should
contain no secrets. Possibly, the last act was written to prove
that it is only a sense of humor that separates man from sensi-
tized Robots. At best, it is an insipid icing to an otherwise
spicy cake. On the whole, R. U. R. is an unpleasantly stirring
melodrama. It is also responsible for one of Mr. Heywood
Broun's happiest witticisms in his skit on LowelFs Universal
Cabots.

Next, Italy contributes a novelty in Pirandello's Six Chew-
acters in Search of an Author. Onto a stage on which a play
is about to be rehearsed, there suddenly steps a singular pro-

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506 ''irS A PLAYr [Jan.,

cession. A garrulous father, armed with much philosophy
and a high silk hat; an ingenuous daughter; a sallow, silent
son; and a tragic, black-veiled mother, followed by a little boy
and girl. They are, explains the father, six characters aban-
doned by the author who created them, six wretched char-
acters who seek an opportunity to express themselves and to
finish the tragedy in which they are involved. The producer
and the actors stare in amazement. Their amazement is not
lessened when treated to a bit of Platonic idealism.

**You say we're not real I** cries the silk-hatted orator.
"Pray let me ask you then who is real? Are you? You know
yourself that you change from one moment to another, that
you can assume almost another character at will, while we—
we can only be ourselves. To the end of time, we must re-
main exactly as our author conceived us.*'

The producer, chewing the end of his cigar, though uncon-
vinced by dialectic, is arrested by the dramatic possibilities
latent in the six characters, as the father and daughter let
fall startling hints of their family history. He decides to
allow them to enact the drama of their lives, with a stenog-
rapher there to take down their lines. It is then that Piran-
dello superimposes, upon a theme so terrible that it has been
eschewed in literature, some moments of broadly satirical
farce. On a plot which Shelley has handled with horrified
awe, the Italian has hung his scathing satire of theatrical
methods. On the heels of a scene between the father and
daughter which sears one's very soul, there follows its trav-
esty by the actors cast for the same rdles. The Characters are
aghast.

• **You have lost the whole essence of the scene," they pro-
test. "This lady and gentleman are no doubt excellent, but
they are not ourselves. They have lost the very thing that
made us — us."

"Of course," returns the producer blandly, "it's a different
conception of the part." And every author who has ever seen
the children of his creation clothed in flesh on the stage must
thrill with sympathy.

At a highly effective theatrical moment, the spirit of that
Madame La Pace who ran the questionable millinery estab-
lishment is evoked. A comer of her shop is set up on the
stage. The tools of her trade — the hats of the company — arc

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1923.] "/rS A PLAY I

placed in the window. There is a pause.

Madame is there. She is a short, but welcome^

first curtain falls on the scream of the agonized

realizes the ruin of her family — such a scream as curdles the

blood.

The final catastrophe is stressed by indirect methods —
reminiscent of Henry James. We are constantly reminded
of the little girl picking flowers — splaying by the fountain; of
the little boy who is always peeping round doors. The sullen,
silent brother, forced at last to speak, bursts out with the story
of his mother coming to his room to sob out her broken heart.
He can*t bear a scene. He rushes out into the garden. That
is worse. There — there in the fountain — ^is his little sister —
drowned. A revolver shot rings out. The little boy has killed
himself. The mother falls by her children. The rehearsal is
ended.

In Italy, this play evoked a storm of protest over the story
that Pirandello had dared to use. Here the critics have made
no such stir. Can it be that they consider the story unim-
portant because the characters are real only in a Platonic
sense? After all, who is more real, Hamlet or the legion of
actors who have essayed him? Did Pirandello wish to show
how the most terrible of human emotions may be viewed
simply as so much dramatic material? We can only hope
that the rest of the audience digested the plot as slightly as the
lady next to us, who thought it was about a wicked stepfather.
As for those who have not seen this Latin tour de force — ^lest
they choose it for a theater party, let us warn them that the
child suicide is by no means the worst moment of the play.
One can only echo the words of Mrs. Godkin after an Ibsen
afternoon: "We were so happy before!"

Loyalties, though far removed from comedy, is not
drenched in either horror or pessimism. To us, it seems the
outstanding play of the season from the viewpoint of dramatic
skill and technique.

As in The Skin Game, Galsworthy, in Loyalties, presents
quite equitably both sides of the question involved. De Levis,
the Jew, who is robbed of fifty thousand pounds at a smart
house party, is entirely within his rights in demanding justice.
It is the atrociously bad form in which he does so, that alien-

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508 "/rs A PLAYr [Jan^

ates from him the sympathy not only of his host, his fellow
guests, the servants, and the comitry police, but of the audience
as well. This does not mean that one must, therefore, sympa-
thize with the thief, who, even before the first curtain, one
knows to be a Christian, and, supposedly, a gentleman, a
young officer with a distinguished war record, many devoted
friends, and numerous pressing debts. One could ask for no
better example of the difference between drama and melo-
drama.

Were Loyalties a melodrama, the identity of the thief
would, of course, be concealed until the final trick ending.
Misleading clues would place the blame successively on every
member of the caste. The Jew would be a deep-dyed villain,
whom it would be a patriotic, religious, and social duty to rob,
while Dancy, the erring Captain, would be a paragon of every
virtue, save for that minor inhibition suggested in the Seventh
Commandment. As the play is written, villain and hero are
hopelessly commingled. Though it is certain that de Levis
would never have taken Dancy's pocketbook, we feel equally
positive that if the circumstances had been reversed and
Dancy had bought the Jew's pet filly for a song because of her
owner's financial straits, and won fifty thousand pounds with
her, he would never have kept on twitting de Levis with his
luck, but would probably have insisted on sharing with him
some of the winnings. It is illuminative of the ancient canons
of dramatic technique to find that this early knowledge of the
thief's identity in no way detracts from the interest of the play.
Quite as absorbing as the solution of police court problems
are the reactions of the human soul.

The constitution of one phase of society is skeletonized in
the study of Dancy's friends. They have hushed up the
scandal temporarily by tempting de Levis with the bait of an
ultrafashionable Club. He is blackballed when he applies
for membership. It is the last straw of injustice. Even his
social ambitions are swallowed up in his heritage of the past.
No longer is he the young man about town who, despite an
exotic name, is tolerated in fairly exclusive circles. He is the
exiled child of Israel, who feels the hand of society against
him. To an alien civilization, he flings his defiance. The
thirteenth amendment to the Mosaic code— "It Isn't done I" —
means nothing to the outraged Hebrew. His Oriental pas-

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1923.1 "ITS A PLAY I" \. "y^^ $09 '^'.>v:'

sions are shamelessly exhibited to the horrified gaJteM^t^the ..^-^
helpless Anglo-Saxons. He publicly denounces a fellow club
member as a thief. He makes a horrid scene. Dancy^s
friends are fairly nauseated by the whole affair. They are
morally sure that Dancy must be the thief, but according to
their code they must stand by one of their own kind. They
cut de Levis in the street. Dancy himself wants to cut and run.
His wife insists on a lawsuit to clear his name. She soon
guesses the truth, but she is loyal, too. The case is almost
won when the solicitor finds proof of Dancy*s guilt. Tom be-
tween his professional ethics and his client's cause, his pro-
fessional loyalty wins. He throws up his brief, turns over
the proof to the police, but gives Dancy a chance to escape.
De Levis withdraws his charge. It is too late. He explains he
never cared about the money. He simply wanted justice.
Dancy discovers his wife is ready either to join him in flight
or to wait while he serves his sentence. Even then he re-
members, with real pride, the dare-devil leap he made to de
Levis' windows, but he is still a moral coward. He cannot face
the suffering that he has brought on his wife. As the police
knock on his door, he takes his life. Shylock has exacted his
pound of flesh.

It is a play provocative of thought. There are no great
speeches, no theatrical curtains — nothing but the cumulative
interest of the story and the development of the two men
caught together in the mesh of circumstances. In short, it's
a play I

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RELIGION IN IRELAND.

BY SEUMAS MACMANUS.

pORE than once, recently, I have heard it sug-
gested that there is great change in the attitude
of the Irish people in Ireland toward religion.
As, after a forced absence of eight years, I re-
turned to Ireland last spring, and spent more
than five months there, and since, both by nature and profes-
sion, I am somewhat of a student of Irish human nature,
I had fair opportunity for observing what changes had taken
place in the Irish people and in Irish life — and how far the
aforementioned suggestions were warranted by fact.

During the long summer that I spent in Ireland, I did very
little of what is called practical work — ^just roamed around,
absorbing things, charging my soul from the rich reservoirs of
the atmosphere. I took in much regarding Irish life in its
three aspects: the social, the political, and the religious. I
met more than one priest who said to me : *The religion of the
Irish people isn't what it used to be. They have lost respect
for their clergy.'* Now, the like suggestions which have con-
fronted me since my return to America, were, on this side the
water, unquestionably started by Irish Americans who met
and heard just such priests as I have referred to, and accepted
their pronouncements and denouncements without thoroughly
testing them. Anyone who so desires can easily find in Amer-
ica, in Canada, or in any other country under the sun, a num-
ber of clergymen who are ever ready to pronounce in the
same way regarding the state of religion in their country.
But, unless one knows that the clergyman who makes such a
statement is a thinker as well as a preacher, a bit of a philos-
opher as well as a zealot, one needs to be wary of giving gospel
value to all his utterances upon the sorry state of religion.

For more than forty years — since the Land League was
founded at the close of 1878 — Ireland has been in the throes of
a rapidly succeeding series of crises which, keeping in violent
agitation the life of the nation, induced a sort of national

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1923] REUGION IN IRELAND 511

neurasthenia that tends to confuse and mislead most casual ob-
servers, and renders it difficult for them to separate the normal
from the abnormal, the radical, and permanent from the
superficial and transient.

And maybe the people themselves, the actors and suf-
ferers, are even less able than outsiders to separate the real
from the imaginary in their condition, the permanent from the
passing. The crisis which the nation has been undergoing
during the past eight years has more deeply stirred and shaken
it, body and soul, than all the previous crises of the stormy
third of a century preceding. This last extraordinary up-
heaval has worked it up to a state of such violent storm as,
for the time being, obliterates many of the most notable old
mental and moral landmarks — ^making this the most unfor-
tunate time which anyone could choose to survey, map, and
appraise, either the spiritual or any other side of the Irish
character. Many of the big moral landmarks of the nation
today are certainly not those that were there yesterday — and
as certainly are not those that will be there tomorrow.

And, on tomorrow, after this tremendous crisis has passed
and the nation finds and calmly possesses her soul again, the
Irish people will not be exactly as they were yesterday. The
studious searcher, who dives beneath the storm-whipped sur-
face, will find that, as was only to be expected, great changes are
taking place, more or less affecting the religious as well as
almost every other aspect of Irish life. But, so far as I can judge
of the religious change, it is more in the accidentals than in
the principles. And the grumbler, who tells you that religion
isn't what it was in Ireland, is partly right and partly wrong;
correct in a minor way, incorrect in a major. To his state-
ment, that the people have lost respect for the priest, the
answer is decidedly, and absolutely, "No.** If he had said —
what was probably in the back of his mind — 'They have lost
their fear of the priest,'' the answer might well be, "Yes."
And if he had said — ^what was probably a feeling inarticulate
with him — "They have lost their worship of the priest," the
answer is, "Yes, they have lost their worship, but not their
love." But this indicates a radical change in the people. In
frankly admitting that it does, it would be misleading to re-
frain from pointing out that it indicates a change in the priest
also* And both changes are readily accounted for by the

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512 RELIGION IN IRELAND [Jan,,

radical change in social and intellectual conditions. And
there lies the crux of the matter.

During several centuries, education in Ireland was banned
by law. The young man intended for the priesthood was
smuggled abroad, educated at one of the hundred Continental
colleges to which our wanderers went, and returned to reign,
almost the only educated man, in his little domain — a domain
where he should ever live in dire poverty, and be forever
harassed and hunted. It was only the singularly good and
beautiful souls who ventured so much, for no worldly reward.
So, his office shone and sparkled to the worshiping people.
Ninety years ago, we were first permitted a public school
system in Ireland. It took two generations to build up that
system and make it available to all the children of the land.
So, almost down to one generation ago, the priest still re-
mained the one outstanding intellectual figure, to whom every-
one could turn for worldly, as well as spiritual, comfort.

As, in the Irish priest, the kindly, the loving, the affection- .
ate qualities of our people were, by nature of his position, ac-
centuated, and as, consequently, he used to shoulder all the
burdens of all his people, be elated in their joy, suffer in their
sorrow, think for them, act for them, advise them, direct them,
command them, two natural consequences ensued: the priest
became in all things the true father and benevolent tyrant of
his people; and they, his children, became his loyal wor-
shipers. He lived only for his people. His people would
readily die for him. Many of us who still like to flatter our-
selves that we are not old, can remember mountain parishes
in which these wonderful relations existed between priest and
people. One of the most poignant memories of my childhood
is the story which my mother (God rest her!) often told to us
around the fireside, of the tragic transfer of such a priest from
such a flock (Father Dan Gallagher from Drimholme) ; of the
wildly despairful sorrow of a people who would not be com-
forted; of Father Dan's frequently climbing a high hill in the
parish of his exile, to strain his eyes toward the Lost Land;
of his dying of a broken heart within two years; of the never-
to-be-forgotten day on which he ^was brought home;'* of the
people-r-men, women, and children — traveling miles and miles
to meet the funeral cortege; of my mother herself, then a child,
awaiting it at the bridge of Laghey; of the wild wail which.

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1923.] REUGION IN IRELAND 513

going out from near a thousand breasts, struck to her heart
such terror that she fled for refuge under the bridge arches,
and, with fingers in her ears, there remained till the cortege
and the cry were lost in the distance.

Those extraordinarily affectionate relations between priest
and people gradually changed with the changing conditions
of the changing decades. In recent years the spread of educa-
tion necessarily made his people less dependent on the
priest in worldly matters; and naturally also made him
much less anxious to shoulder their burdens. Also, it is ob-
vious that the secular priesthood has now become more of an
avocation than it was in times of greater stress and greater
poverty. These are the two very natural reasons for the abate-
ment of the wonderful affection which signalized the relations
between priest and people in Ireland. And the explanation
throws partial light upon the present position.

Now the priest of old time, and of even a generation ago,
was for good reason, as we have seen, the benevolent tyrant
and absolute dictator in his domain. It was not only right,
but necessary, for him to be dictator at a time when he had
to shoulder the consequences of his people's actions — to bear
with them the burden of all their sorrows. To refuse to give
up a power that comes to one traditionally, is the most human
thing in existence. When the worldly burdens of their peo-
ple were lifted off the shoulders of the Irish priests, they, will-
ingly enough resigning these, still persistently clung to the
power which had been invested in them. They had always
known, better than their people, the right and wrong of polit-
ical action, and, consequently, their loving people had always
unquestionably accepted their political guidance. But now
that their people were becoming able to think for themselves,
many became impatient of the dictation of that portion of
the clergy who insisted on exercising their old prerogative of
political pow^r. A clash was bound to ensue. It came first
at the time of the Parnell split, when, as now, the great major-
ity of priests and people lined up against a small minority
of priests and people. Then, as now, many clergymen, on
the majority side, said that religion was losing its grip on
the Irish people — and that they had lost their traditional
respect for their clergy. And the court hearings of the famous
Meath Election Petition showed the almost unbelievably

^VL. COX. n

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514 REUGION IN IRELAND [Jan.,

scandalous lengths to which went some of the clergy who had
refused to resign the dictator's prerogative.

A realization of the shock to religion, and of the strain
put upon the relation between priests and people, then, and
of the almost irremediable harm which was, by the narrowest
margin, averted, caused a complete readjustment of attitude
in that portion of the clergy which wanted to cling to the old
dictatorial power. Many of these men, and some of their
successors, still smart under the enforced change and at every
fresh opportunity, in every new crisis, are ready with the out-
cry that religion is not what it used, to be in Ireland, and that
the priest no longer gets the respect to which he is entitled.

Of the oft-repeated statement, that there has been partic-
ularly sad and rapid deterioration in the last few years, com-
plete refutation is found in a comparison of the utterances of
the present minority in disagreement with the ecclesiastical
authorities, with the utterances of the Parnellite minority of
a third of a century ago. If, for this purpose, anyone affected
by recent jeremiads should read a fije of The Irish Republic
for the last six months, and then read a file of United Ireland^
the official organ of the Parnellites, during the six months suc-
ceeding the Parnell split, he would arise from his task in some
amaze. With the overwhelming majqrity of bishops and
priests in Ireland aligned against and condemning them pub-
licly and privately, you will find the spokesmen of the Irish
Republicans in their official organ, smarting though they must
be under the lash that was being repeatedly applied to them,
treating with a respect that would satisfy the most exacting,
every opposing bishop and priest whom they have occasion to
mention. I would venture to say that a single disrespectful
phrase regarding a churchman could not be picked out of the
six months' file of The Irish Republic. The many thousand
people who read The Irish Independent, a pro-Government
organ, have been used to seeing the letters there published
from the chief penman of the Republicans and one of the very
ablest thinkers and writers among them, Prionsias O'Gal-
lagher, who there replied to all the important pronouncements
made against the Republican Party by priests and by bishops.
Everyone who read these very able letters will bear me out
in my statement that this man, unquestionably the most radical
and uncompromising of the Republican Party^ treated hier^

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tHB f^ltiPf^^

archy and clergy with a genuine courtes^ndS^iahmA^pect ' /'

1923.1 RELIGION IN IREBANEL^ ^^Hlf t r515

that could not be paralleled in any other%i«aJ£b^BMV j}^^
acute.

When I was in Dublin, I took occasion to speak with
several leading Republicans* in order to get at first hand their
views upon the big issues. I likewise spoke with Republicans
in different parts of the country. And I must say that, in
the various conversations which I had with these people, I did
not happen to hear a disrespectful word used with regard to
bishops, clergy, or Church. I do not ask readers to infer
from this that nothing slighting or disrespectful is said. It
would be passing strange if, in the stress of such a grim
struggle, with bishops and leading churchmen again and again
coming out strongly in favor of one side and in denunciation
of the other, forceful and even disrespectful language were
not used in return. The inference to be drawn from the
evidence I submit is that denunciation of bishops, clergy.
Church, by Republicans is comparatively rare, very much
rarer than would be expected.

The Republicans, as a body, are certainly not anticlerical
and far more certainly not anti-Catholic. On the contrary, I
should say, without hesitation, that, as a body, they are intensely
Catholic — ^more than ordinarily religious. To those who know
them only at a distance, through distorted newspaper reports,
and remembering the fact that they have disregarded the hier-
archy's threat of excommunication, this assertion of mine will
seem strange — but, from what I know of them at first hand,
I make the assertion with easy confidence. There are through-
out the country many men who have attached themselves to
the Republican cause because it affords them a good pretext
for throwing off all ordinary moral restraints, light-heartedly
disregarding the laws of God and man, and enjoying the ex-
hilaration of being desperadoes. Almost always these are
forceful characters who dominate their companies. To them,
bishops, cardinals, princes, potentates, are all one. Heady
from their first draft of freedom, they feel a wild joy in slight-
ing them, and a joy in shooting, burning, destroying, killing.
These men paint their own color over the cause they took up.
They have done much to bring disrepute on that cause.

Remember, too, that in the very much disjointed machin-
ery of a guerrilla army, fighting under every disadvantage, it

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516 RELIGION IN IRELAND [Jan..

is practically impossible for the directing spirits to control, as
they would, the various semi-independent units, and almost
utterly impossible to discipline them. The men who, for the
most part, form the nucleus of the Republican army, the heart,
brains, and soul of it, are more than ordinarily religious men.
Devout men is the only term that could justly be applied to a
large percentage of them. The other day was executed a man
who, perhaps, more than any other individual, with the pos-
sible exception of Cathal Brugha, was responsible for institut-
ing the present fight. I do not refer to Rory O'Connor, but to
an even nobler and stronger character, one who modestly kept
his name and personality in the background. Liam Mellowes
was one of the most intensely idealistic and rarely patriotic
characters of the whole Irish fight. His religious faith was
big, strong, and beautiful. His Rosary beads were to him a
treasure: he was a constant communicant and an intensely
devout man. A rare spirit in every way was lost to Ireland,
when Liam Mellowes* life was wiped out. On second thought,
I recall the statement that this beautiful spirit is lost to Ire-
land. His spirit will remain with the land of his heart's love.

Poor Cathal Brugha, whose death at the beginning of this
fight, was almost spectacularly heroic, who was in his own per-
son the good right arm of the Republican ranks, one of the
very strongest and at the same time most modest of Republican
leaders, was distinguished for his humility, sincerity, and de-
votion to his religion. Count Plunkett, a Papal Count, another
of the prominent Republican leaders, has probably always been
looked upon as the representative lay Catholic leader of Dub-
lin. Illustrations of De Valera's Catholicism are entirely too
well known to need recounting. The directors of the present
Republican fight are people who, putting absolute trust in God
and etefnal right, prayed and fought their way through the
fearful years of the British Terror.

While in the ranks of the Republican army, then, there
are probably many hundreds who are irreligious, and a hand-
ful who are anti-religious, the Republican movement and the
Republicans as a whole are very far from being either, and
the Republican movement which might now almost be said to
be banned by the Irish hierarchy is assuredly not in the remot-
est manner fostering any sentiment of, I'll not say anti-
Catholicism, but antidericalism, by way of fighting back.

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1923.] RELIGION IN IRELAND 517

Even if they maintain that they are theologically right in dis-
obeying, they do so, not wantonly, but gravely and respect-
fully. I must not leave this part of my subject without em-
phasizing the fact that quite an appreciable number of clergy-
men of big caliber and wide influence were heart and soul with
the Republican fighters.

I gladly quit that troubled field whereon politics and reli-
gion clash, to pursue my subject in pastures that are pleasant.
During my Irish stay, I had opportunity to estimate the reli-
gious feeling of our people in the home, at the church, on the
pilgrimage. I noted very little change from what it was of
old. I thought that the saying of the Rosary in the homes still
held its own; and I was sure that the attendance at Mass, as
well as at all other religious functions, showed not the slight-
est abatement Old and young, rich and poor, flocked to Mass
as numerously, as eagerly, as they ever did. In country and
mountain places, where sometimes they have to travel three,
four, and five miles to chapel on Sunday, I still saw the very
young and the very old equally with the ranks between, alike
in storm and shine, blithely tripping over hill and vale, wild
moor and pleasant meadow, to their rendezvous with God.

At a mission by Redemptorist Fathers, held in the parish
church of my parish of Inver, I had special opportunity of
gauging the people's religious feeling. Recollecting how much
religious fervor was displayed at missions held there in my
boyhood days, and comparing with it what I witnessed now, I
felt surely that the state of religion is as satisfactory as ever it
had been. In the busy season of the year in whidi this mis-
sion was held, a time when all were needed in the fields, I
marveled to see the crowds and flocks of men and boys who,
day after day, traveled two, three, four miles, some of them
five, to make the mission — ^which they did with an earnestness
that was edifying. In the course of all my observations in all
my stay, this mission, I think, more than anything else, brought
to me the realization that genuine piety and religion has a hold
upon the lives of our people that will not be easily broken.

One change which I did detect, was that our people are
now more intelligently religious than they were in the days
of my boyhood. There is marked improvement here. And
there is still room for improvement. Our Irish priests, it
seems to me, always let the religion of their people go as a

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518 REUGION IN IRELAND [Jan.,

matter of course. To this source, one might easily trace back
the reason for a chief part of the falling away from the faith
of large numbers of Irish in the United States in generations
before the present one. To that big shortcoming of the
Church in Ireland, also is to be traced the cause of the sub-
mersion, in times before the present one, of thousands of
Irish girls who, leaving home in innocent ignorance — or ig-
norant innocence — ^were not long afterward found amongst
the unfortunates in the vilest resorts of America's cities.

A welcome improvement that I found in Ireland, was in
the marked decrease in patronage of low-class English weekly
newspapers which, making a point of featuring filth, were, a
dozen years ago, increasing their circulation in Ireland with
alarming rapidity. The zealous young people of the Gaelic
League and of other Irish societies set themselves to destroy,
so far as they could, this insidious poison which was trickling
into Irish life. They have been largely successful.

During recent decades, the Gaelic League has been one
of the most powerful forces for the moral and spiritual, as
well as the intellectual, uplift of our people. The work that
it has done in these ways is invaluable. The religion and the
language of the Irish people always were interwoven. They
were the warp and woof of Irish life for long ages. The
gradual passing away of the language during the nineteenth
century noticeably weakened the spirituality of the people.
And the revival of the language during the last quarter of a
century has markedly revived the spirituality of the thousands
who came within the domain of the Gaelic League. The
Gaelic language is now being made a compulsory subject in
all the schools. A knowledge of it is being made necessary
for the attainment of almost every post in the land. It is
being reestablished in the home, in the market place, in the
counting-house, in the Church. And the thousands of priests
who are ardent Gaelic Leaguers will tell you that the rees-
tablishment of the language, bringing with it a revival of ideal-
ism, morality, and spirituality, adds, and will add, much
strength to the cause of religion in Ireland.

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LETTY OF CRAGGY SUMMIT.

BY ESTHER W. NEILL.

CHAPTER L

VisnoRS.

ISS LETITIA FAIRFAX MARKHAM, aged ten,
walked slowly along the deep-rutted road, drag-
ging a small pasteboard box, in which reposed a
green frog resting on some wilted lily leaves; a
black thread, wound around the child's freckled
hand, sufficed for harness. Her slender bare feet were mud-
bespattered, her gingham dress was faded, and torn at the
hem, aiid her hair hung in a tawny mass about her shoulders.
She was going home after a delightful irresponsible day.
But, as she approached the old colonial house, with its low
hospitable wings, she paused uncertainly. - There were visitors
sitting on the bricked portico, three or four visitors whom
she had never seen before. To her child mind there was some-
thing attractive and also repelling about strangers; they were
interesting novelties, and their manners and conversation
piqued her curiosity, but their personal attentions were em-
barrassing, unless she had time to scramble up the back steps
to wash her face and to put on her best rufiSed muslin.

But this evening the way to her own room was sentineled;
she could not cross the path, that led to the kitchen, without
being seen. Carefully mindful of her frog, she lifted the box
into her scant skirt and crept cautiously through the cob-
webbed box bushes to get a closer view. It was a little like a
stage tableau, she thought, the sunset filled the old garden with
a strange yellow light, the portico was curtained by the ivy-
covered pillars, that reached to the roof, and the actors were
grouped before her — actors who were to control her destiny
in the years to come.

There was Pere Jean, in his rusty black cassock, standing
under the ancient fanlight of the open door. There was
nothing terrifying about P&re Jean; he was her dead grand-

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520 LETTY OF CRAGGY SUMMIT [Jan..

mother's only brother and he came so often, from his ugly
little church in the village, to stay at Craggy Summit, that she
counted him one of her dearest and most familiar friends.
Then there was her father, sitting in his favorite split-bottomed
rocker, but his usual attitude of comfortable ease had van-
ished; he was not smoking his black brier-wood pipe, he
wore his tight frock coat, buttoned carefully, instead of his
baggy one of gray alpaca, and he had changed his worn leather
slippers for shoes — an unmistakable proof of dejection. The
dogs had grouped themselves upon the steps, and her brother
Ben sat among them, trying to keep the puppies from making
affectionate overtures to the beautiful lady who was resting
in one of the high-backed parlor chairs, fanning herself with
a lace fan of spangles and ivory sticks. The fan attracted
Letty's attention at once, and she experienced a feeling of loyal
resentment. The fan belonged to her dead mother, and it had
been kept as a sacred object, wrapped in lavender-scented
tissue paper in the top drawer of the mahogany highboy in her
father's room. What right had this lady to use it — this
strange lady Who resembled so closely the slender figures of
the colored fashion plates that the village dressmaker always,
sympathetically, sent to Letty for paper dolls?

The lady was dressed in dark blue silk, and she wore a
small traveling hat with a paradise plume; her auburn hair
was coiled low on her neck. To Letty she seemed to ^ify
the fairy princess of her dreams. Everything about her pro-
claimed perfection: her gold mesh bag was a triumph of the
jeweler's craft, her high-heeled shoes seemed to deny all con-
tact with the dust of the roadway, her small umbrella, resting
against her knee, was wrapped in its slim shining cover, and
the handle, which was of amber, appeared to have been pur-
chased to match the lady's eyes. With intuitive feminine
keenness, Letty noted the extravagance of these accessories,
and her resentment faded. She was glad that her father had
remembered to resurrect the fan; to offer a ragged palm leaf
to such a guest would have seemed a profanation. Then the
child's attention was diverted by the other occupants of the
porch. A tall boy and a very small girl were standing on the
wooden bench beneath the window examining the willow bird
cage which swung from one of the broken shutters.

Letty watched these two young investigators for a moment

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1923.] LETTY OF CRAGGY SUMMIT 521

with some dismay, and then, seeing the boy thrust his fingers
through the bars of the cage, she ran forward, crying
shrilly:

''You leave that bu:d alone. You leave him alone. He's
mine, and he can't fly."

She stumbled up the steps, flushed and panting, unmind-
ful of appearances now.

"Why, Letty," said her father, mildly, "why, Letty, Vm sure
they have done no harm."

The little girl jumped down from the bench. "It's a
bird," she said with smiling baby sweetness, "a little bkd with
a broken wing."

"I wasn't blaming you," said Letty with quick Justice.
"You are too little to reach the cage, but that boy has no busi-
ness poking his fingers in."

"Hm," grunted the boy scornfully. "It's only a sparrow —
about one hundred million in the world eating everything up.
My father says they ought to be shot."

"But it's a pet, Don," explained the fairy princess, "and
you don't understand because you have never had any to take
care of in your life. How could you when you've been living
around in fashionable hotels ever since your mother died?
So this is Letty? Come here, dear, and kiss me. I'm your
Aunt Corinne."

Letty approached with awed shyness. "Fm — I'm not very
clean," she said.

"Kiss me," said her aunt with queenly graciousness, "and
then run upstairs and put on some clean clothes. This is Don,
my stepson — ^I suppose he's a sort of cousin — and this little
girl is Alicia. She's a little French orphan, and I'm going to
adopt her, if my husband will let me. Really, Edward," she
said, turning to Letty's father, "why is it that husbands are so
dominant at times? It seems to me that symptoms of the
cave man are always cropping out."

"You'll get the best of the symptoms," he smiled. "What's
the use of protesting with a pretty woman? But why are you
so anxious to adopt a child? You've got one problem with the
boy. Adopting children always seems to me a bit dangerous.
What do you know about her parentage?"

"Dangerous?" she repeated. "Now, Edward, don't talk
like an old witch. What do we know about our own relatives?

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522 LETTY OF CRAGGY SUMMIT [Jan.,

Our father and mother might have been all that was praise*
worthy,. but I'm sure we had some relatives that deserved to
be hanged. There was that old swashbuckler knight in Eng-
land, that father used to brag about — ^his history wouldnH
make Sunday School reading. Alicia is a most attractive
child. Of course, she may grow up temperamental and go to
the bad, but so may Letty, and so may — ^I.^

^oul Why, Corinne, you are as correctly calculating as
an adding machine. That's the reason I don't quite under-
stand this sudden altruism. When I married a widow with
one son, you told me quite frankly that I was out of my head.
Now you marry a widower with one son and you promptly
adopt a daughter."

there's nothing astonishing about it," she answered;
''Hugh is away on business a good deal, and I want something
to play with, something alive to brighten the house. Come
here, Alicia, and leave those dirty dogs alone. I'm sure they
have fleas. This is your Cousin Letty."

Alicia promptly flung her arms around Letty's neck. ''You
shall be my big sister," she said, "I want a big sister."

Letty forgot the dirt of her hands, the grime on her
clothes, as she gathered the appealing little figure into her
arms. "Why, you look like a doll," she said. "I wish I could
keep you. You look like a beautiful doll. Come upstairs
with me while I wash and I'll let you play with my rag doU,
Arabella."

But Aunt Corinne objected. "We cannot stay. Haven't
you anything but a rag doll, Letty? Rag dolls always collect
so many germs, and I suppose the child sleeps with it at night.
You really ought not to permit it, Edward. If the doll is soiled,
it ought to be burned."

"Burned!" exclaimed Letty, her face flaming crimson.
"Burn Arabella just because— because she's faded and — old?"

"But I'll send you a new one — a lovely one of bisque from
Paris — a big one with a trunk full of clothes."

"I— I wish you wouldn't," said the child. "Thank you, but
I'm sure — sure Arabella wouldn't like it."

Aunt Corinne laughed, and P^re Jean, putting his hand on
Letty's shoulder, said: "Don't lead her from her love of the
simple things of life."

"Well, the simple things of life never appealed to me.

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1923-] LETTY OF CRAGGY SVi

P6re Jean,** said his niece. ''It seems to
dreaming dreams up in these mountains/

''Why, that is happiness, Corinne/' said

"Happiness?** she repeated. "Well, it isn't my idea of
happiness. To dream one has to be asleep.**

"Not always,** he interrupted.

"Well, the village is asleep. It was always asleep, and
when I found that I had to stay two hours in that dirty little
station, waiting for train connections, I decided to drive out
here, though I was not at all sure that you would be glad to
see me. I must admit that the old place looks like a wreck,
Edward. I suppose you can't get labor, and a boy like Ben can't
build up a broken-down plantation alone. I'm glad I sold
out and went elsewhere to make my fortune. I can help you
now if you'll let me. I believe I wrote you that my husband
is a very rich man.**

"So I supposed,** said her brother slowly. "But I am not,
as yet, reduced to a state of beggary.**

"Oh, I didn't mean to hurt you,** she said with a touch of
irritation. "I thought we might preserve peace for an hour
or more. Of course, we never got on. We always looked at
everything from a different angle — I see no humiliation in
accepting help from my husband.'*

"Perhaps not," he said with forced lightness. "But, you
see, he isn't my husband, and, of course, I can't help viewing
him from a different angle. Let's agree to that, and then we
won't quarrel about it."

"You always were so impractical," she said, "so different
from other men. Even two wives couldn't change you into a
normal human being. You really are living in an impossible
way, shutting yourself off from the rest of the world in a
wilderness of pine trees and blackberry bushes and poring
over the classics. Who cares for Homer nowadays? You
ought to be considering your cows and your crops instead of
writing a history of the Civil War that no publisher will print.
The world is full of prejudiced histories now. I've no patience
with you, and now that your daughter is growing up, what
are you going to do with her?"

Aunt Corinne paused for breath. She saw Alicia, Don,
and Ben standing at a little distance on the old carriage step,
watching the big station automobile as it turned through the

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524 LETTY OF CRAGGY SUMMIT [Jan.,

stable-yard gate to make the return journey to the village.
She had forgotten Letty, who was half hidden behind the ivy-
hung pillar, waiting eagerly for her father's answer.

"I don't know— exactly," he said striving to conceal his
own irritation.

'*You must send her to school," she insisted. ^Fm sure
Pere Jean will agree that she ought to be educated. You can't
have her growing up like a young Hottentot She has no
beauty to worry about, carries herself like a young savage, her
feet will be as big as a housemaid's if you don't make her
wear shoes; her hair looks like strings of yellow taffy, no curl,
no care; her teeth are good, but her mouth is too big. She
ought to be taught. She ought to be sent to a boarding school.
I'll find a suitable one, and write you. If you can't afford it,
I'll send her myself. After all, she's my niece, and I may be
responsible for her later on. Help me into this linen coat,
P&re Jean. These country roads are atrocious, white with
dust. We shall have to hurry now to catch our train. Get in
the bus, Alicia. Good-bye, Fire Jean. I suppose I ought to ask
you to pray for me — you always said I was a pagan, and
pagans don't believe in prayers. Good-bye, Edward. We've
both lost our tempers. It's just as well that we live at a dis-
tance. It would be deplorable now if I missed the train. Say
good-bye to your uncle, Don. We haven't a moment to
spare."

The boy came up the steps with some show of trained
courtesy and held out his hand. ^Good-bye, Mr. Markham," he
said. *'I wish I could stay a little longer. It must be great to
have so many dogs. I hope I can come back some day," and
then, spying Letty behind the pillar, he held out his hand
again, but she ignored this sign of friendliness.

"Well, if you won't shake hands, Letty, I'll try to survive
it. I just wanted to tell you that I wasn't going to hurt your
bird. I was only trying to make it fight my finger. I think
I'll take your frog away with me — ^you dropped it on the steps.
I'll just take it along to catch flies on the train."

She glared at him in the fading light. "I'm glad you're
gone," she said under her breath. "I hate boys, I'm glad you're
gone," and, turning quickly, she fled into the house.

She heard the big motor crunching the gravel of the road
as she flung herself, face downwards, on the red velvet sofa

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1923.] LETTY OF CRAGGY SUMMIT 525

that stood in the wide hall. She pressed her hot cheek against
the hard cylindrical cushions, angry and too bewildered to
cry. She had never before questioned the world around her,
her happy, peaceful world of love and sanctity. Now, in the
space of half an hour or less, all sorts of unanswerable prob-
lems forced themselves upon her. Why had her father had
two wives? Did she have two mothers? If Ben, her beloved
Ben, was the son of a widow, then he was not her real brother.
Why were they living in an ^'impossible way?" Why was her
father "diflferent?** Was the village really asleep like the en-
chanted garden of Sleeping Beauty's palace? Why had the
lady said so many disagreeable things? Guests were usually
gay and pleasant. Why should anyone travel so far to find
fault? Letty wished, with all her heart, that Aunt Corinne
had remained away.

The narrow sofa offered no comfortable resting place, the
embossed velvet pricked her face like pins and she lifted her
head, slowly peering, with newly awakened interest, into the
long mirror that hung on the opposite wall. The mirror was
an old one, framed in tarnished gold and full of ghostly blue
lights. The child watched her own image, with objective im-
partiality, as she rose to a sitting position. Her young body
was lithe, full of grace and potential energy, but she was ap-
praising herself from a new point of view. Never before had
she seriously considered her personal appearance. To be
clean at meal time had seemed to her a reasonable regulation,
not too rigidly enforced by her father and Ben. After obe-
diently scrubbing herself with soap, she gave no further
thought to her face. Growing up in a masculine household,
she had none of the self -consciousness of a pretty, petted child.
Now, as she stood studying herself before the mirror, a strange
feeling of helplessness overwhelmed her. She could not alter
her face. God had made her. She did not like her face, and
she must endure it for a lifetime.

CHAPTER n.

Ben.

Letty was strangely silent at supper that night. The big
dining-room, outside of the radius of the silver candelabra.

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526 LETTY OF CRAGGY SUMMIT [Jan.,

was full of gloomy spaces; she noticed, for the first time, that
the gray wall paper, with its enticing little landscapes and
friendly shepherdess, was peeling off near the door, and the
portrait of the knight in full armor, which hung above the
shining decanters on the sideboard, glared malevolently down
upon her as if he objected to her lately acquired knowledge
of his history.

Old Mam' Lize moved around the table, a prodigious
shadow in the wavering light She had brought a hot loaf of
Sally Lunn from the kitchen, and she urged Letty to partake
of tliis culinary triumph, but the child shook her head.

**Why, you must be sick. Midget," said Ben, looking ten-
derly down upon her, as he helped himself to a generous slice
of the bread. '"You must be sick to refuse Mam' Lize's Sally
Lunn. I think it's great to have company suppers without the
company."

•*I like company, sometimes," said the child. *T6re Jean
is company. I wish he would stay always."

"^Bless your generous little heart," said the old priest.
^What would become of my poor little mission in the valley?
An old man with only one lung is a useless sort of citizen, and
should not be pampered with all the good things of life. I
ought to have been dead ten years ago if the doctors had told
the truth. Corinne ought not to talk of germs in these moun-
tains — they don't flourish in the pine woods."

^'Corinne is inexplicable to me," said Edward Markham,
as he pushed his chair back from the table and lighted his
brier-wood pipe with an expression of growing content. '*Why
should she adopt a child?"

Pire Jean smiled sadly. 'Tor the same reason that she
would purchase a poodle," he said. ^I confess, I am sorry for
the child — that may be an uncharitable interpretation, but I
am afraid Corinne will grow tired, and then — "

'•Yes, yes, I quite agree with you. Corinne is capricious.
I am sorry for the child."

"Well, perhaps our sympathy is misplaced," said P6re
Jean with characteristic optimism. ''Corinne has made a bril-
liant marriage. I knew Hugh Wainwright's grandfather.
Lord Wainwright, one of the oldest Catholic families in Eng-
land. He was a power even in those prejudiced days."

"Then Corinne is to have a — title?"

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1923.] LETTY OF CRAGGY SUMMIT 527

"Well, no, there is an older brother with two sons, but
Hugh is a splendid fellow. He came to this country when he
was very young, and he's been most successful in business.
He may befriend Alicia."

"Perhaps,** said Edward Markham doubtfully.

Letty had listened eagerly, but she did not quite under-
stand. The words, "capricious,** "inexplicable,** "interpreta-
tion,** "prejudiced,** were as puzzling as Aunt Corinne*s re-
marks had been. She found herself watching her father and
wondering why he was "different.** He wore his hair a trifle
long, and it curled above his frayed collar; Ben*s hair was
short, and P&re Jean*s was so white around his bald spot that
it did not seem to offer any comparison. Her father*s face
was pale and his features so clear cut that he looked like the
pictures on the cameos that her grandmother had collected
for the cabinet in the parlor. Ben's face was sunburned, and
his nose was too flat for a Roman conqueror*s. But Ben was
young and her father was old; so, of course, they must look
"different,** and Fire Jean was older still— older than anyone
she knew in the village. The problem seemed unanswerable.
Perhaps Aunt Corinne had been mistaken after all. If she
misunderstood the habits of germs, this more important state-
ment might be equally untrue.

Letty*s reflections were again interrupted by Mam* Lize,
who put a spoonful of creamed chicken on her flowered plate.

"Set up and eat yer supper, honey, *taint nateral fo* you
to set here studyin* *bout nothin* at all.**

Letty nibbled a little meat and crumbled her bread into
pieces. She could not explain to Mam* Lize, just then, that
she was "studying'* matters essential to her happiness. But
as soon as supper was over and her father and P^re Jean had
gone out on the porch to smoke, she jumped quickly from her
chair and retired to her favorite retreat — the wide-cushioned
seat of the aureole window in the library. She wanted sol-
itude for clearer perception. Her imagination had been di-
verted by one of P6re Jean*s remarks. If Aunt Corinne grew
tired of Alicia, then, perhaps, Alicia would come and live at
Craggy Sununit. A little live sister would be more desirable
than a Paris doll with a trunk full of clothes, and more satis-
factory than poor, maligned Arabella.

She was planning to have her own outgrown crib moved

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528 LETTY OP CRAGGY SUMMIT [Jafl..

to a place beside her bed for Alicia, when Ben came anxiously
into the room.

"What's the matter. Midget?" he said, sitting down beside
her and smoothing her yellow hair. "Something must be the
matter. That boy didn't really hurt your bird."

"Oh, I know he didn't — I know he didn't. It was the lady,
Ben. She said all sorts of things I couldn't understand."

"Oh, it was the lady, was it?" he smiled. '^She didn't
strike me as being cryptic. What did she say? I was so busy
keeping the dogs away from her fine clothes that I lost half
of her conversation. Tell me all about it. You're very young
to allow a lady's opinions to interfere with your appetite."

She leaned against his shoulder. A distant shrill whistle
of an engine seemed to bring her further assurance of her
present peace and safety.

"First — ^flrst, it was about father," she began, and then she
paused in loving loyalty.

"Father?" he repeated in perplexity. "Go on. Midget.
Father has no secrets from you and me."

"Then why — ^why did father have two wives?"

Ben laughed aloud. "What an immoral question. Midget.
He didn't have two at the same time. My own dear mother
was his first wife, and then, when she died, he married your
mother. You can't have two wives at once, you know."

*Then we didn't have the same mother?"

"No."

"But we had the same father?"

"No, we didn't even have the same father."

*Then I don't see," she began. She was still bewildered,
but she found great consolation in his laughter.

"Well, I'll tell you," he said. "There's no secret about it.
Midget, but you've always seemed too little to understand. I
had a father and mother like every other little boy, but when
I was about six my father, who was an engineer, was killed in
a train wreck, and then we had nobody to take care of us.
We were very, very poor, I guess, and mother came here to
live with relatives, and I don't think they were very kind to
her, for she wasn't very happy, and she tried to get a position
to teach school. Your father was on the school board, and
they met in that way. I don't know how it all happened, for
I was very small at the time, smaller than you, but they got

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1923.] LETTY OF CRAGGY SUMMIT 529

married, you know. Your father has always treated me as his
own son, and it was years before I knew anything different,
and even after he married your mother there was no change
in his attitude, for your mother loved me. Midget I think she
loved me for his sake. You've read a lot about stepmothers
in your fairy books. Midget, but I don't believe there ever was
one quite like mine. You see, she was so much younger than
my mother that there was no question of rivalry or jealousy,
and it never seemed to me that she was usurping my mother's
place. We were very lonely, your father and I. It's pretty
bad not to have a woman or girl in the house. Just think
what we Would do without you to pour the coffee in the morn-
ings and sew the buttons on."

**Now, Ben," she protested, encircling his face with her
arm, **you're just trying to remind me that you have two but-
tons off this minute."

**Well, sometimes the lady forgets," he smiled. "I don't
blame her for forgetting. It just makes a fellow more grateful
when she remembers, you know."

**Go on — ^go on with the story."

"Well, it's all a true story. Where was I? Oh, yes.
When your mother came, I w'as sitting in this room, over there
on that big sofa in the corner. I was trying to make a fur cap
for myself out of some rabbit skins, and I had just run the
long needle into my finger and it was bleeding pretty badly.
She sat down beside me and wrapped her handkerchief around
it, and she said: 'You poor, lonely little boy, I know your
mother is in heaven and that she would want me to take care
of you. I never thought I could marry a widower, but you've
settled the question for me. I'll marry your father this very
day if he will let me.'

'Tather stood in the doorway smiling. He took her in his
arms, and then — . Well, after she came. Midget, she seemed
to open the house to the sunlight, for it was always gay with
life and joy. She was all love and tenderness, and I adored
her. She treated me like a young adopted brother; we played
tennis together, rowed on the river, studied together, and she
filled the house with young people so I wouldn't lack com-
panionship. Later, when I went to college, she wrote me
cheering letters and sent me big boxes f uU of all sorts of good
things that she knew I liked so well. I didn't know until years

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530 LETTY OF CRAGGY SUMMIT [Jan.,

afterwards that she had paid all my bills out of her own little
fortune inherited from her father. And, then, one Christmas
I came home and found that she was dying. You were only
three years old. Midget, so you don't remember that terrible
Christmas when the world seemed to stop moving. Father
was distracted with grief; he walked the floor all night, and
if anyone spoke to him he did not seem to hear, but your
mother was quite calm. Midget* When I went into her room,
she greeted me with her old, sweet smile and she motioned
me to come dose to the bed, for she was very weak.

"•Dying isn't so very hard after all,' she said, 'but I'm
frightened for your father and the baby. You'll have to plan
for them, Ben. You have been a son in everything except
name.' Then I heard her say a hurried little prayer, and she
fell back upon her pillows — still smiling, and that was the —
end. And so, Midget, you have always been my little sister,
and you grow more like your dear mother every day."

•^Did she have yellow hair like mine?" she asked with
breathless interest, *'as straight — as straight as yellow taffy?"
*'Well, I'm not quite sure about the taffy part," he an-
swered. **You see she rolled it up."
*^An' was her mouth too big?"
•^Not a bit."

•*And was her face freckled?"

"Well, perhaps, when she was little, but they all faded
away."

"Do they fader

"Well, you see grown-ups wear veils and hats occasion-
ally, and they don't live out of doors all day hunting buUfrogs
and chasing butterflies."

"I caught a beautiful one today for your collection, Ben,"
she said eagerly, distracted for the moment from her prob-
lems, "but— but he got away."

"Beautiful things do get away," he said reminiscently,
"but I guess we are better for having seen them or known
them, Midget, and I suppose if we remember only the beautiful
things, the unpleasant ones won't coimt."

**But beautiful things can be unpleasant," the child in-
sisted. "I— I do not like my Aunt Corinne."

Ben laughed. "You're a wise child, but I don't call her
beautiful. She's merely ornate. Midget There's quite a dif-

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1923.] LETTY OF CRAGGY SUMMIT 531

f erence. You'll find that out later on. But I can't solve all
the problems of the universe in one evening; so, if you think
you feel better, let us go to the i^orkshop, where I can find a
lighter coat. These best clothes of mine are a bit heavy for
weather like this.''

She made no objection to this proposal, though she wanted
to remain on the wide window seat and continue the conversa-
tion further while she watched the stars pierce the gray twi-
light of the sky. But, with a consideration far beyond her
years, she felt that it would be unkind to detain him longer.
The arduous labor of the farm left Ben few hours of leisure,
and those hours were precious just now, for his interest was
concentrated on an invention of his own — a new type of engine
for an aeroplane — ^which he hoped to patent, if his small rough
model could be made to prove its practicability. He had al-
ways possessed a taste for mechanics, and ever since his return
from college he had busied himself devising various machines,
which '"wouldn't work." But his failures, instead of discour-
aging him, made him more determined. Letty was his most
sympathetic confidante; she listened to all his plans, examined
his complicated drawings and preserved an unshaken faith in
his final accomplishment.

Tonight, she followed him obediently across the covered
terrace, which led from the main hall to the west wing and
into his workshop. This big room had been the gay setting
for banquets and balls in the days of Craggy Summit's splen-
dor. The frescoed ceiling, portraying fat cupids and stiff
rose garlands, still shone dimly above the defaced walls. The
place had been untenanted for years, until Ben had seized
upon it for his shop. The long table, white with the dust of
fallen plaster, held the unfinished model on which he had been
working for months; tools littered the floor; some three-legged
chairs, brought from the attic and propped up with soap boxes,
offered doubtful hospitality to the chance visitor; the only
unbroken piece of furniture in the room was a swivel chair,
which stood before a battered desk. The drawers of this old
secretary held a generous assortment of nails, screws, nuts,
and wires.

Letty dusted off the table with an old rag, which she kept
in a pigeonhole for this purpose. She moved carefully, with
her eyes fixed reverently upon the model. To her, Ben's

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532 LETTY OF CRAGGY SUMMIT [Jan.,

work was sacred, and to aid him, even in this small, menial
way, was a privilege. As he leaned over his model, she no-
ticed that he looked troubled.

'^What's the matter, Ben?'' she said with innate maternal
tenderness.

"I'm afraid its junk, Midget, just junk," he answered with
a touch of despair in his tone. **If I could only get into a real
machine shop, I might accomplish something, but when you
have to pick up parts in garages and blacksmith shops — and if
I order anything from town, half the time they don't imder-
stand how I want it made. Things don't fit. Midget Nothing
seems to fit"

'*But you can make them fit," she suggested comfortingly.

To this he made no reply. He had begun to work, and he
was too absorbed to talk.

Letty had been taught not to intrude upon these pregnant
silences. For fifteen minutes, she sat patiently in the swivel
chair, watching Ben as he skillfully adjusted some small
piston rings, but her active mind wandered far from the model
tonight She had more personal problems to solve. Now
that the mystery of her father's past had been made clear, she
could give more thought to herself. If freckles faded when
one grew up, and hair could be tucked up with hairpios, then
these two items were of no consequence. But her aunt had
likened her to a Hottentot. What was a Hottentot? She did
not want to ask Ben. For some reason which she did not
fully analyze, she did not want to tell Ben she was a Hottentot
It seemed to be a term of opprobrium that might not have
occurred to him. To suggest it to him might lead him to be-
lieve it. It would be wiser to find out a few facts for herself.
Ben was too busy to notice her leave-taking. She opened the
door softly and crept across the terrace, now brilliant with
moonlight, to the restful library beyond.

The student's lamp was burning dimly on the centre
table. The child turned up the wick to give herself more light
and, getting down on her knees before one of the tall book
cases, she began to search the lower shelf for the encyclopedia
marked H. With some difficulty, she pulled out the ponderous
volume and, sitting down on the faded green carpet, she
began to look for the word Hottentot Her father had always
encouraged her in these rudimentary methods of research.

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1«2S.] LETTY OF CRAGGY SUMMIT 533

The encyclopedia had four pages devoted to these inter-
esting aborigines, and as Letty read of them, she was impressed
only by the pleasant, disconnected facts. She learned that
''they were mild, placable, ingenuous, and mutual affection
was the greatest of their vu*tues. • . . They did not disdain
to look after their cattle. . . • Hunting they pursued for pleas-
ure as well as sustenance. . . • They were nimble and active
as well as bold and ardent . • . The women wore little aprons,
to which were appended their ornaments, and, in a little bag
suspended around their necks, they carried their victuals. . . •
Their villages were usually on green meadow grounds. . . .
Their social pleasures consisted of feasting, dancing, and sing-
ing. Every signal event of life or change of abode and con-
dition was celebrated with a feast • . • They were hospitable
to strangers, indeed their munificence often left them scarcely
anything for themselves.**

Letty closed the book, her face beaming. She could see
no objection to being a Hottentot, her aunt was right — she re-
sembled them in many ways. Affection was the greatest of
her virtues; she was ''nimble, active, and bold,** and twice,
when her father had allowed her to go f ox-himting, she had
ridden one of the old livery stable horses with a delight that
approached ecstasy. True, she had no "ornaments to append
to her apron,'* but the suggestion of a small bag to carry
'Mctuals" seemed far more sensible than a lunch basket that
one was likely to leave in the first berry patch. To live in
"green meadows** and to celebrate "all feast days,** this made
a special appeal. As for "hospitality,** she had been trained
from infancy to welcome visitors with smiling cordiality.
This evening had been an exception — ^her first offense against
the traditions of the house. But she had not been altogether
lacking in "munificence.** The boy had taken her frog. Her
joy may have been a momentary affectation, but she told
herself that she was glad that he had taken the frog.

[to be continued.]

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The Ball and the Cross.

The Ball and thb Gross is one of the sgmboh of ChrUUoDitg. It
signifies, as is obvious, the World and thb Faith. It is our intenXion
to publish monihlg in this department two or three short articles, whieh
mag appropriatelg be grouped under the caption chosen.

MASS AGAIN AT MONT-ST.-HICHEL.

ON September 29th last, on the Feast of St. Michael, the Apos-
tolic Nuncio, Monsignor Ceretti, in the presence of a notable
assemblage of bishops, priests, and people solemnly commemo-
rated with a pontifical Mass the restoration to public worship of
the majestic abbey church of Mont-St.-MicheI. Until the visit, in
August 1921, of Monsignor McMahon, Pastor of the CSiurch of
Our Lady of Lourdes, New York City (Borough of Manhattan),
with a group of pilgrims from his parish who were to visit the
grands sanctuaires of France, this splendid monument of Catholic
faith had practically been the scene of no religious services, save
two, for nearly one hundred and fifty years. The two exceptions
were the singing of Te Deums on occasions of national rejoicing.

During the French Revolution, the massive abbey had been
used as a prison, and the church itself had become littered with
an accumulation of refuse. Part of it had doubtless been cleared
and used for services for a short period after the Reign of Terror.
The entire building was classed as a "national monument'' like
the church at Brou and, like that, used only as a spectacle for
tourists. The work of restoration is even now not completed;
but it is being wonderfully well done, and the great abbey church
may be seen in all its austere beauty.

Meanwhile, the large pilgrimages that came to visit this once
world-famous shrine, numbering sometimes several thousands,
were forced to hold their common religious exercises out of doors
in, it is true, the most extensive level space on the island, but, at
that, only a tiny plateau at a considerable distance below the
abbey, about halfway up the steep road that leads to the summit
Here an altar was erected, and the pilgrims who could not find
accommodation on the grass-covered plateau, draped themselves

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1923.] TEE BALL AND THd^^iMitji p^^ 535^

on the staircases and parapets of the pictunume mgw^y^ Above* i ^
them towered the graceful basilica, thrustullh^AAAfi^ gQded , ''^
statue of St Michael into the blue empyrean: buT^HNigp jwiiiff lint
allowed to enter it save as tourists to be shown around at certain
intervals, herded under the guidance of a chattering official, auto-
matically chanting by rote his dreadful tale of acquired, but un-
digested, information.

The shame of such a situation was obvious. At different
times, the French bishops had appealed, but in vain, for the open-
ing of the basilica for the religious services of the pilgrims. When,
therefore, M. Marcel Knecht, chief of the French publicity bureau
in the United States, under instructions from his Government,
called on Monsignor McMahon, in New York, to offer his services
in facilitating a projected pilgrimage, he was asked to secure for
this particular group the privilege of having a Mass in the abbey
church. The request rather dazed the envoy, but he said he
would submit it to his Government, although he was doubtful if
it would be granted.

When, however, on that gorgeous afternoon (August 5, 1921),
the trentaine of Americans stepped from the curious little train that
had brought them over the digue from Pontorson on the mainland,
they found the Pastor of Mont-St.-Michel awaiting them to extend
a cordial greeting. At the same time, Monsignor McMahon was
given a telegram from the Minister of Fine Arts, announcing the
concession on the part of the Government of the privilege to say
Mass in the basilica, and offering the good wishes of the French
Government for a pleasant stay in France.

The Cut6 had been apprised of this concession, and took occa-
sion to express his pleasure at it, and to point out its significance
as the opening wedge for securing the restoration to public wor-
ship of this beautiful church, still exhibited solely as a public
monument. He was kindness itself in making the necessary ar-
rangements. An altar was transported from his tiny parish
church, with all the needed ornaments and vestments. With
great consideration, he saw that a huge rug was spread on the cold
stone floor, and provided benches, chairs, and priedieus for the
little group of New York pilgrims and the favored people who
were privileged to assist at this eventful episode in the religious
history of the great abbey.

Monsignor McMahon thus writes of that historic Mass of
August 6, 1921: ''I cannot describe the thrill that tingled through
me as, after the hard grind up the apparently endless steps, I came
into that vast and beautiful edifice, silent with the stillness of
ages, devoid of every vestige of furnishings or ornamentation that

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536 THE BALL AND THE CROSS [ Jan^

could obstruct the marvelous grace of its lines, and realized that
it was to be my privilege to be the link connecting, today, the long
procession of stately bishops and priests, even holy kings and
queens, as well as a dazzling host of names famous in the world's
annals, stretching back into the mists of European history, with
the same living, breathing Catholic Church in which they believed,
and at whose solemn rites and gorgeous ceremonial they had as-
sisted in this temple of beauty, raised by the genius and skill of
men for the glorious worship of their God. It seemed to me that
Heaven must indeed be moved, and a flood of grateful emotions
surged through my brain as I felt that here was a unique oppor-
tunity of imploring God's blessing, through the great Archangel,
on those thousands of petitions brought from overseas, and of
placing our tiny parish, with all its throbbing human interests, in
such close relationship with the Church of the far distant cen-
turies, that lived and breathed here once again, in the stimulating
realization of the Communion of Saints."

The restoration to public worship which has now followed as
the logical conclusion of this episode, of particular interest to
American Catholics, has given great joy throughout the Catholic
world.

The visit of this first group of American pilgrims was re-
garded as of such importance that the architect in charge of this
marvel of building, who has indeed accomplished wonders in its
preservation and restoration, himself served as guide, and for
three hours conducted the party from one vision of beauty to
another, even bringing them out on the roof and to the famous
escalier de dentelle, a privUege accorded only once before within
the memory of M. le Curi, and then, to a royal visitor.

A ^'GODLESS'' TRIBE'S IDEA OF GOD.

THE Yahgans, a tribe of low culture, inhabiting the shore of
Beagle Channel and the islands to the south and southwest, in
Tierra del Fuego, numbered at the time of Darwin's visit there
over 2,500 souls. Subsequent contact with civilization brought
them no blessing, but only death and dissolution, for today there
are left of them only seventy members of pure stock*

Darwin reported the Yahgans to be a race of cannibals, with-
out a god, without religion. And so they have been represented
in hundreds of books written since then. But about the middle
of the last century, when Anglican missionaries undertook to

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1923.] THE BALL AND THE CROS^ ^^^. 9^^ y

evangelize them, it was discovered that the current no{
cerning them required modification. For the charge of cannibal-
ism was found to be entirely false. The question as to religion,
however, was left unanswered.

Now, as a result of three expeditions to Tierra del Fuego,
made in 1919, 1920, and 1922, by the Rev. Father Gusinde, S.V.D.,
Vice-Director of the Ethnological Museum of Santiago, Chile,
comes the news that this '^godless'* primitive people possesses an
exceptionally high and pure idea of God, or a Supreme Being —
an idea that is manifestly indigenous, and not due to any Christian
influence or infiltration.

The Rev. Father Koppers, S.V.D., editor of Anthropos, who
accompanied Father Gusinde on the last of these expeditions, re-
lates, in 6tudes (October 20, 1922), this and other interesting
facts discovered by them during a three months* sojourn among
the Yahgans.

The Supreme Being is conceived by this primitive people as
a spirit, and is designated by a variety of names that are most
interesting and enlightening to the student or investigator. Thus,
Watauineuwa, apparently the most common name, signifies '^the
Eternal;'' hitapuen means "my Father;" monananakin, "the Most
High;'* abailakin, "the Almighty;'* kalaiexon, "the Good Ancient.**
The natives pray to this Being for blessings, thank him for
favors received, and complain to him in afiDiction; but no evidence
of sacrifice or other form of external worship has been found.

When asked why the missionaries who had been working
among them never gained any knowledge of their religious beliefs,
or of their ideas of Watauineuwa, the Yahgans replied: "Because
at first the missionaries asked us nothing about them; and after-
wards they always began by saying, 'These beliefs of yours are
all falsehoods; you must give them up, and accept our teaching.* **
One reason — perhaps the chief reason — ^for the remarkable suc-
cess of Fathers Koppers and Gusinde in discovering their religious
beliefs, is indicated in these words addressed to them by Mr. J.
Laurence, an English Protestant missionary, who has spent fifty-
three years in the Yahgan country: "Though I should live here
another fifty, or even a hundred, years, the people would never
put the confidence in me that they have in you.**

The tribe of the Yahgans has, as stated above, dwindled
to seventy members, and will soon disappear. On the threshold
of the grave, as it were, it proclaims its religion, its faith in a
Supreme Being, through these two learned Catholic priests. Most
fittingly, therefore, is this proclamation compared to the Morituri
te salutamus of the early Christian martyrs.

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538 THE BALL AND THE CROSS [Jan.,

Several lessons might be learned from this report of Father
Koppers. Let us point out two: 1. It is possible that a Darwin
may be mistaken even in his facts, to say nothing of his theories.
2. A missioner's zeal may count for nothing if it is unaccompanied
by sympathy and tact.

THE PROSPECTS OF THE CATHOLIC CHURCH IN THE NEW
GERMAN REPUBLIC.

HOW fares it with Catholicity in the reconstruction of Ger-
many? Gemerally» the destruction of the throne threatens
the overthrow of the altar. Now that the German people have
bidden good riddance to the monarchy^ is there danger of the
the disorganization and demoralization of the Church? Perhaps
the best answer may be found by an examination of the proceed-
ings of the General Congress of Catholics, held at Munich during
the past summer. The war had interrupted the traditional prac-
tice of holding an annual congress. And, even since the war»
there had been but one effort to resume the meetings and that was*
comparatively, a failure.

But the Congress of 1922 was largely attended, and extremely
important.

Perhaps the most remarkable feature of the great gathering
of Catholics from all parts of Germany, was the almost total
absence of political discussion. Munich is jealous and wary of
Berlin, and there is not always perfect sympathy even between
Catholics of the South and of the North. Also, some Catholics
remain, by sympathy at least, monarchical. Furthermore, the
Centre Party has been under suspicion as having lost its former
purely Catholic character. There was, therefore, every oppor-
tunity of dissension among the delegates.

But, fortunately, the spirit of Catholic unity prevailed, and
political opinions were relegated to the background. The congress
was eminently religious, and harmonious.

The keynote of all the meetings and discussions was courage.
''We are bold," said the delegates, 'because we are hopeful.*"
They were, also, with typical German seriousness, profoundly in
earnest For the greater part of a week, the delegates assembled
two or three times a day, and for as many as three or four hours
at a time, without apparent fatigue or loss of interest. They dis-
cussed ways and means of promoting the Faith, of stabilizing
German society, and consequently of aiding in the reconstruction
of Europe and of the world. There were no lamentations over the

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19230 THE BALL AND THE CROSS 539

defeat of the German armies, no whimpering about the hard lot
of the German people. Very confidently, in a businesslike way,
the delegates addressed themselves to the problems that confronted
them. Peasants, farmers, students, merchants, brokers, profes-
sional men, miners, shopkeepers, priests, men and women, gath-
ered in schools and halls, churches and theatres, to consider the
plans for the future of religion.

Naturally, the school question came to the fore. There is
danger that the hard-won victories of the days of the Kulturkampf
may be lost. The schools are in danger of being totally secular-
ized, as in France. The legislators who framed the new constitu-
tion of Germany, apparently intended to make the schools neither
Catholic nor Protestant, but vaguely neutral, or non-religious.
Catholics, however, have caused the insertion in the Constitution
of Weimar, of a clause permitting parents to bring up their chil-
dren ''according to their conscience." Evidently, there is room
for conflict. Unbelievers, freethinkers, socialists, radicals, and
liberals generally, are for complete secularization. Unfortunately,
Catholics have not been a unit against the ''godless" school. The
Congress did much to unify Catholics, and to confirm the Catholic
principle.

There is, however, a good prospect that religion will not be
abolished from the school system, although Saxony and Prussia
have already voted for the neutral school. Baden, Bavaria, Hesse,
and Wurttemberg, on the other hand, have voted overwhelmingly
for religion in the schools.

One day of the Congress was devoted to consideration of the
social question. It seems there are some Catholics in Germany
who imagine that Radical Socialism and Catholicism are not in-
compatible, in spite of the manifestly atheistic character of all
Continental Socialism. Therefore, Catholics at the Congress were
treated to a thorough discussion of the Christian doctrine of
property rights. Godless Capitalism and godless Socialism were
equally condemned. It cannot be said, at least since the days of
Von Ketteler, that Catholics in Germany are indifferent to the
rights of the working people. But they have been warned against
mistaking radicalism for humanitarianism. With the example
of the Russian pandemonium at their doors, the conservative Ger-
man people will hardly be beguiled into a revolutionary brand of
Socialism.

But they are, speaking generally, whole-heartedly converted
to the idea of democracy. And the Catholics of Germany are not
laggards in advocating the genuine rights of the people. Indeed,
they have been pioneers in the agitation for social justice. They

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540 THE BALL AND THE CROSS [Jan.,

have been, therefore, the advance guard in the march towards true
democracy. This latest General Congress of Catholics accentuated
again and again the rights and the welfare of the common people.
There can be little, if any, doubt that Catholicity in Germany is
democratic in tendency and in fact. Some few may remain aris-
tocrats, and some may remain monarchists, but the mass is so-
cially and politically in favor of democracy.

Moral questions, too, came under discussion, and in particular
the problems aroused or accentuated by the war: divorce, alcohol-
ism, limitation of the family, and other infiltrations of paganism.
Strangely, and unfortunately, there seems to be a necessity of such
discussion even in Germany, which has been so favorably con-
trasted with France in the matter of ''race suicide.** Even Cath-
olic cities have been affected by neo-Malthusianism. One of the
speakers quoted Father Muckermann, the world-famous Jesuit
biologist, as saying: ''If we were to build a wall about the city of
Cologne, and let no one either in or out, and compel the city to
grow only by the natural increase of its inhabitants, Cologne would
soon be a cemetery!"

Allowing for a bit of rhetorical, or oratorical, exaggeration in
such a statement, it shows the universality of the moral problems
that are so vexing statesmen, moralists, and all who have at heart
the interests of the whole race of man. When indicating the
means of the moral rehabilitation of society, the speakers were not
ashamed to lay emphasis upon the obvious. "Where the Ten
Commandments of God have lost their force, ten thousand laws
of the State will not avail,'' said the Cardinal Archbishop of Mun-
ich; a platitude, admittedly, but a statement that suggests the
Question whether the world is not in danger of ruin because of
the neglect of platitudes.

The proceedings were not exclusively deliberative or forensic.
There were vast and magnificent demonstrations of religion,
notably the Mass in the open air, attended by perhaps 100,000 men
and women, who sang congregationally as only the Germans can.

Taken all in all, the Congress was hopeful and inspiring.
There are those who are convinced that the near future of Ger-
many will determine the fate of civUization. If Germany recovers,
Europe will be saved and the world may rest easy. If Germany
fails to recover, and, in desperation, is lured away into the chaos
of Russia, it is possible that the political, social, and moral organ-
ization of society may fall to pieces. It must be admitted, then,
that this Catholic Congress in Germany has an importance that is
universal.

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Editorial G)mment.

IS there a natural perversity that leads people to read bad books
instead of good ones? We think not. Making due allowance
for the fact that original sin ''inclines the will to evil/' we still
cherish the hopeful conviction that normal human beings love
good more than evil. And they would love
good literature if they were properly encour- Too Good
aged. But it seems to us that many well- Advice,

disposed readers are, in their youth, fright-
ened away from good literature by injudicious pedago^cal ad-
visers, who insist upon ''nothing but the best." There is a story
of a teacher of literature, a priest, who used to startle his students
by saying: "Don't read good books." After a dramatic pause, he
would add: "Read only the best books." High advice, too high.
"Le mieux est souvent Vennemi dn bien"

For example — ^perhaps an extreme example — here is the sug-
gestion of one advocate of good reading: "Select the great masters,
and read them — Bacon, Milton, Shakespeare, Dante, Homer, Herod-
otus, Thucydides, Schiller, Lessing, Goethe. He who has once
read carefully Bacon's Advancement of Learning, or Milton's
Areopagitica, or the Phaedo of Plato, has taken a step forward in
thought and life" (James Freeman Qarke, Self-Culture, p. 317).

To proffer that kind of advice to "callow youth" is equivalent
to driving them back to the Saturday Evening Post, When the
words were written, they probably increased the sales of the works
of Ouida and Laura Jean Libbey. In our own days, Mr. and Mrs.
George F. Babbitt, and all the young Babbitts, are reading Phillips
Oppenheim and Harold Bell Wright, partly, perhaps, as a protest
against too idealistic advice. Pedagogues ought to study psychol-
ogy, or better still, study human nature, before they throw out
suggestions to a promiscuous throng of adolescent minds. Even
the most zealous postulant of culture might well be staggered by
the very mention of the Areopagitica, or the Phaedo. Excessive
and injudiciously administered doses of Paradise Lost have crys-
tallized the resolution in the mind of many a high school student,
to "lay off that stuff forever when the 'exams' are over."

OR take Dante. He is the "Central Man of all the World."
But he is none the less "caviar to the general." American
boys and girls — ^yes, American men and women, of considerable

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542 EDITORIAL COMMENT [Jan.,

inteUig^nce — ^flnd Dante impossible. And what wonder? The
Divina Commedia is an exceedingly intricate.
Even Dante elaborate, historical, theological, philosoph-
Is Caviar. ical, allegorical, literary composition. It might

be used as an encyclopedia of medieval learn-
ing. To enjoy reading it as a poem, one must first be steeped in
a knowledge of Scholasticism and of political and ecclesiastical
history. (Consequently, when a pedagogue says, ''Read Dante," he
may unwittingly do irreparable damage to his auditors. They
may be frightened away, not only from Dante, but from every
masterpiece. This, of course, is not as it should be, but it is as
it is. If the literary adviser would say: 'Tou may balk at Dante,
but at least read, let us say, Longfellow's notes on the Diuina
Commedia/' the student would first be interested, and then beguiled
(we should like to say "intrigued," but we ourselves have banned
that over-worked word, temporarily, from The Catholic World),
into reading the masterpiece itself. We know at least one student
who was pleasantly introduced to Dante in that way.

OTHERS are perhaps driven away from the masters by the
flippant criticisms of some privileged fool. When Bernard
Shaw declares dogmatically, "We have got so far beyond Shake-
speare as a man of ideas, that there is hardly a passage in his
works that is considered fine, on any other
Shaw ground than that it sounds beautifully. Strip

on it of that sound and you have only a plati-

Shakespeare. tude;" when he says, "How anybody over the
age of seven can take any interest in a literary
toy so silly as the 'seven ages of man;' " when he maliciously re-
turns again and again to the subject, and flings out his "Shavian
Blasphemies," maintaining that Shakespeare's works (to use Mr.
Huneker's summary) are "full of. moral platitudes, jingo clap-
trap, tavern pleasantries, bombast, and drivel;" Shaw's foolish
tirades affect us in the same way as the sacrilegious ridicule
heaped upon the Great Masters of art by Mark Twain.

However, Mark Twain had the grace to say, "It does give me
real pain to speak in this unappreciative way of the old masters;"
and he admits, "Friends have urged me, for my own sake, not
to make public the fact that I lack discrimination. I am honestly
sorry for it." Better this attitude than the brazen cocksureness
and impenitence of Shaw. But, in both cases, our mental reac^
tion is the same as when Henry Ford "tells the world" that he
"would not give a nickel for all the art in the galleries of
Europe."

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1923.] EDITORIAL COMMENT

r[E critics fail to understand that they are not re
the masters. The masters are judging them. When Bernard
Shaw uses the language of a fishwife to berate Shakespeare, we
learn nothing about Shakespeare, but we learn a great deal about
Bernard Shaw. Henry Ford sheds no light
upon Raphael or Murillo, but Raphael and Judged by
Murillo lay bare the soul of Henry Ford. If the

a tourist, or a "tripper,** stands at the brink Masters,

of Niagara Falls, and is inspired to nothing
more than a repetition of the hoary vaudeville joke that "it would
be still more wonderful to see it tumbling up,'' we only feel that
the brink of the falls, which is so popular a place for suicide,
should also be made a permissible place for murder. The man
who pooh-poohs Shakespeare, or despises Dante, belongs in the
same category with the man who sees nothing to the Grand
Canon in Arizona but a "hole in the ground," and who thinks
that the granite of El Capitan in Yosemite should be quarried into
building blocks.

SPEAKING of the power of a masterpiece to "lay bare the soul,"
it occurs to us that that phrase might be a fairly good descrip-
tion of genius. It would be a bold man who would claim to
define genius. But anyone may "have a try" at a description of
genius. So, it seems to us that the first note
in the character of genius is the ability to What

read and to interpret the human heart. The Is

man of genius shares in the prerogative of Genius?

God. He is, to a certain degree, like Christ,
Who "knew what was in man, and needed not that any man
should tell Him." Or he is like the Pope, of whom Robert Brown-
ing speaks, who "studied many hearts beginning with his own."
Let us say rather that he knows rather than studies, for the genius
must have instinctive rather than acquired knowledge. Hurrell
Froude says of Newman, preaching at St. Mary's, Oxford: "He
revealed ourselves to us and the revelation startled us." The
great Cardinal's chosen motto was cor ad cor loquitur, "heart
speaketh to heart," the equivalent of "deep speaketh unto deep."
That is the privilege of genius: to read our hearts, and then to
amaze us by telling us what is in our heart, better than we could
say it ourselves.

It is related that Bourdaloue, preaching before Louis XIV.,
described so vividly the inward experience of a man whose soul
was struggling with temptation, that the King rose to his feet,
muttering ''c'est moi, c'est moir Now the poet, or the dramatist.

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544 EDITORIAL COMMENT [Jan.,

or the novelist, must do that, or he lacks the principal attribute of
genius. He must make us see and know ourselves. Shakespeare
puts a sentiment in the mouth of Brutus, ''the noblest Roman of
them all,'' but an American, or an Australian, or a Hindu, reading
the lines, says: ''He speaks not of Brutus, but of me."

\Y/^ have heard a Catholic priest in San Francisco say, rather

VV despairingly: "I wonder if it is possible to put the ideas of

the Gospel into the mind of the Chinese. Is the inscrutable

Oriental mind amenable to Christianity?" He seemed to forget

that it was the Oriental mind that gave us the

Tha Gospels. The ideas — ^and the ideals— of

Oriental Mind Christ were first clothed in Oriental language,

and then translated into the Occidental, and now

the Gospela. we are translating them back again for

Orientals. But in whatever language they be

expressed, the truths of Christ reach the heart. He took them

from the heart of man as much as from the Mind of God. He

gives them a point and a barb and a shaft, and sends them singing

back again into the human heart, whence He got them. Christ

knows the heart because He is its Maker. The man of genius

knows the heart because, in some mysterious way, he steals away

something of the divine prerogative.

WE have said that the genius knows instinctively rather than
reasons. If that is true, in that also he shares a divine ^ft.
God does not reason. God is the Seer, par excellence. We
humans piece and patch together odds and ends, shreds and
scraps of information, we plod our weary way
The Intuitions through arguments and come laboriously to
of conclusions, but God merely sees, contem-

Geniua. plates, knows. So the genius sees and knows.

Particularly is this true of poets — they do not
argue, they do not reason, they do not even explain. They simply
say what they see. And, in general, the poets reveal more truth
than the philosophers. We learn more, and more truly, from
Shakespeare than from Emmanuel Kant, from Dante than from
Aristotle.

Using the privilege of a paragrapher to ramble somewhat from
the topic, may we not say a word that will perhaps interest par-
ticularly the women? When man, the reasoner, says, with high
contempt, to woman, "You do not reason; you cannot reason.
You have not arguments — only intuitions,*' is he not conceding

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THE p^ ^

1923.1 EDITORIAL COMMENT fc ^^^ P/rS^

that woman's knowledge is of a higher order thal^aj^sr'i^oj^ '
like the knowledge of genius, more like the knowleo^^^^'f^^Wf*
We contribute this suggestion gratuitously to the ladies. ^^•^^*.^/'^ .

ONE test of a great book, therefore, is that it interprets the
human heart. Another test, perhaps a corollary of the first,
is that it must be at once sane and sincere. "In literature," says
Bishop Spalding, "nothing really counts but that which sane and
honest minds have written in utmost sincer-
ity." An author may achieve brilliant results Sanity
by sleight of hand, so to speak, that is, by a and
trick of the pen. But the literary trickster Sincerity,
cannot produce a work that will last. Some-
where we have read that the great purpose of education is digager
la rialiti des chases du charlatanisme des mots, "to extract the
reality of things from the legerdemain of words." A penetrating
mind may perhaps do that. But time will certainly do it. "Time
will tell." Time will disentangle truth from trickery.

PERHAPS the most necessary truth about literature, because
just now the most neglected, is that nothing can abide that is
perverse in spirit. There is a philosophical reason for this; indeed,
a metaphysical reason. Bishop Spalding has a sentence that
might be the salvation of many a modern author, ambitious for
literary immortality: "The afBnity of the mind is with truth,
goodness, beauty, as that of the eye is for light, and a fondness
for the darker sides of life is evidence of perversity." There are
those who "love darkness rather than the light." They emphasize
what is abnormal, grotesque, obscene, sordid. They call them-
selves "realists," but reading them, one might imagine that only
the vile is real. Mrs. Mary Roberts Rinehart has given them a
well-merited trouncing in the Christmas Bookman:

"If there is much to be said for realism, then, there is not
much to say against it. But there i^ much to be said against the
present-day tendency to prostitute it to pure
mechanism. Worse even than that, to pure Perverse

materialism; the attempt to portray a three- Realism,

dimensional world in two. To take the
human individual of soul, mind, and body, and strip him to body
and mind. And to do this in the name of truth.

". • . But to write of life cynically is a distortion. Cynicism
is not truth. It is insolent self-righteousness. It has a contempt
for the virtues and generosities. It is pessimistic, despondent,
astigmatic. It has a biased view. Seeing crookedly, it sees a
crooked world.

▼OL. GCVI. 36

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546 EDITORIAL COMMENT [Jan^

**This is not realism. True realism would see in the human
individual something more than the creature of his environment
and the slave of his physical body. It would yield him his abject
surrenders, but grant him his kinship with God.

'That there has arisen, then, a mainly young, frankly cynical,
and disillusioned school of writing is a grave commentary on the
times in which we are living. . . .

'They are obsessed not only with the ugliness of life, but
with the importance of things. They stress the life of the body,
insistent and often sordid, and with a sort of indecent honesty
they violate the sanctuary of the human mind, and expose it in
print. It is analysis, not synthesis; it is dissection, not creation.

''But the dissecting room deals with disease. Have we no
health?"

FINALLY, a great book must be a mental stimulus, not a sopo-
rific. In this, it is like a great teacher. The ideal university
professor is not the "walking encyclopedia," the "book in
breeches." He is rather one who has in himself, and can convey
to others, an enthusiasm for knowledge. It
Thought is related of Balmez, the philosopher, that

Provoking when reading a book he would frequently
Books. stop, fold his monastic hood over his eyes, and

meditate, working out to conclusions the
hints given in the book. This is the Catholic custom of medita-
tion. A sentence, or a paragraph, is read from the Scriptures, or
from the Imitation of Christ, or some "spiritual" book; and, then,
there is silence, reflection, mental rumination. It is a good book
that can stand such a test. The Scriptures are the greatest of all
books, because they stand that test better than any book vmtten
by man. The Gospel wisdom is inexhaustible. In whatever de-
gree the thoughts of an author stir up thought in the reader, to
that degree he may be called great.

AFTER all, it may seem futile to recommend good reading. Is
there such a thing as educating to good taste? Is not taste
instinctive? Some might say, either we have good taste, or we
have it not. Poets are born, not made. And to appreciate good
literature, one must be, to a certain degree,
The a poet. One must have the power of realizing

Cultivation the hidden, mystic beauty of things, and of
of persons. That power is denied to people who,

Good Taste? as we say, are "matter-of-fact" in character.
There are those who are tone-deaf. To them,
music means nothing. We have heard of a man who actuaUy

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1923-] EDITORIAL COMMENT 547

could not hear the notes of a song-bird. He explained that, for
many years, he imagined that those who spoke of the singing of
birds, were talking metaphorically. So, there seem to be some
who are, not color-blind, but beauty-blind. Absence of taste is
beauty-blindness. Can such blindness be cured by education? We
can think of no answer except that of a music-lover, to whom we
recommended a book entitled How to Listen to Music. "Tshaw!"
said he, *Hhe way to listen to music is to listen!** Perhaps, the
way to learn to read is to read.

DR. FENLON, author of the article on Wilfrid Scawen Blunt
in the December issue, sends us the following:

'*A happy chapter must be added to the religious history of
Wilfrid Scawen Blunt, as narrated in the December Catholic
World. Father J. H. Pollen, S.J., is quoted in the London Tablet
of December 2d, which has just arrived, as writing: Tor several
months before the end, he had made his peace with God, very
fully and frankly.' Every Catholic who was interested in Mr.
Blunt will be greatly pleased to read these words. It is very
strange, however, that, dying in the peace of the Church, he
should, in accordance with his will, be buried without religious
ceremony, as stated by the Tablet, September 16th; and strange,
also, that no mention of his return to the Church should be made
in the Tablet, especially in view of his public denials of the Faith.

"In spite of his strong and repeated professions of unbelief,
Mr. Blunt happily exemplified the truth expressed in the stanza
of his friend. Lord Lytton:

There is no unbelief;

And day by day, unconsciously.

The heart lives by that faith the lips deny,

God knoweth why."

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IRecent Events.

Immigration and Its Effect on Religion.

Several anti-CathoIic organizations have been formed with the
avowed purpose of further limiting immigration. They think
that, on the whole» the immigration to this country has favored
Catholics* and for them this is a sufficient reason for limiting it
very strictly. They do not realize that this is as un-American as
it would be for Catholics to favor it because they thought that it
would help them. As a matter of fact, however, it will probably
strengthen Catholics, relatively, to have immigration practically
stopped. For immigration, during the past twenty years, accord-
ing to the estimate of the N. C. W. C, has been more than two-
thirds non-Catholic. But since the influence of the Catholic
Church makes against the use of certain contraceptives, the birth
rate among Catholics is likely to be higher than among non-Cath-
olics. Therefore, if there were no increase of the non-Catholic
population from without. Catholics would gain relatively to Prot-
estants. The anti-Catholics ought to start a campaign against
birth-control rather than against immigration. Or, perhaps, they
will want legislation to limit the birth rate of Catholics.

Catholics and Immigration.

The N. C. W. C estimates that during the twenty year period
ending June 1921, we received more than 3,000,000 Italian Cath-
olics, 750,000 Catholic Poles, 350,000 German Catholics, 335,000
Catholic Slovaks, 220,000 Catholic Magyars, almost 300,000 Cath-
olic Croats and Slovenes, and a like number of both French and
Mexican Catholics. But many of these were only nominal Cath-
olics, and the Church has not by any means been able to hold
all of them. The total of all these immigrants is above 5,000,000,
or an average of more than 250,000 a year. But the Church in
this country has never increased to that extent in any one year, in
spite of the fact that the mere excess of births over deaths ought
to be about 180,000 now, and there are about 40,000 converts
annually. This certainly indicates a very serious leakage, and
much of it must have been among the immigrants. It is only
natural that leaving an entirely Catholic environment to locate in
places strongly Protestant would mean a loss of faith to a large
number. Many of them, on the other hand, if they had remained
in their native land, would have kept the faith. The Church as

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1923-] RECENT EVENTS 549

a whole, therefore, loses by Catholic immigration to this country.
And so Catholics, merely as Catholics, have no reason to wish to
keep up the amount of immigration.

Uniform Divorce Laws.

The General Federation of Women's Clubs is planning to
make a fight for uniform divorce laws. These clubs will sponsor
a bill to be introduced in the present Congress. As at present
proposed, the bill would make both divorce and marrying more
difficult. The Catholic idea of banns is to be adopted in providing
that application for a marriage license must be posted two weeks
prior to the ceremony. Only five grounds for divorce will be ad-
mitted: infidelity, incurable insanity, abandonment for one year,
cruel and inhuman treatment, and conviction for an infamous
crime. If a constitutional amendment is necessary in order to
make possible federal legislation along these lines, they propose
to get the amendment.

It is certainly desirable that our present legislation should be
stiffened in many places. We have reached the point where, for
the whole country, one marriage in every nine ends in divorce.
In some States, the proportion is much higher than this, and in
some counties the number of divorces actually exceeds the num-
ber of marriages. In the State of Washington, the proportion of
divorces to marriages is 1 to 4, in Montana 1 to 5.4, in Oregon 1
to 2.5, in Nevada one marriage to 1.5 divorces. But there is grave
doubt as to the advisability of federal legislation. It is another
step in the progress towards centralization. And while the pro-
posed law is much stricter than the laws of many States, it is con-
siderably laxer than the laws now in force in some others. De-
cidedly, the wiser plan, therefore, would be to have this matter
left to the individual States, and have the women's clubs try to
bring all up at least to the higher standard. Catholic women be-
longing to these clubs should work in this direction. But in con-
nection with this proposed federal legislation, one cannot but
wonder how the devout Protestant women in these clubs can
reconcile advocacy of this law with Christ's own words : '*Every-
one that putteth away his wife, and marrieth another, committeth
adultery" (Luke xvi. 18).

Catholics and a Current Magazine.

The December Pictorial Review began publishing in serial
form a translation of Giovanni Papini*s "Story of Christ." In
August 1921» Thb Catholic World had an account of Papini's

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550 RECENT EVENTS [Jan..

eonversion to Catholicism. It is indeed gratifying that a maga-
zine with the enormous circulation of the Pictorial should publish
a life of Oirist by a Catholic and that it should be illustrated from
the paintings of another Catholic, J. James Tissot It seems
strange, however, that the editor of this magazine should, with
apparently studied care, refrain from saying that both these great
men became Catholics. We hope that he will be big enough to
make the amende honorable next month. But we would call the
attention of our readers to the fact that several months ago the
Pictorial Review published an article on marriage and divorce, in
which Genevieve Parkhurst grossly misrepresented the Catholic
Church. Credit should be given the editor for later publishing a
letter of correction from the N. C W. C, but we should have
thought that, after this showing up of Genevieve Parkhurst, he
would not feature further articles by her. Yet in this same De-
cember number is another article of hers, entitled '*Why We Have
Divorce." Moreover, this article, though it does not misrepresent
the Church, runs counter to sound Catholic teaching.

Catholics and the Suffering in Europe.
The Pope recently requested Catholics to contribute to the
relief of the suffering people of Europe. Undoubtedly, this is a
very worthy cause, and we presume that Catholics contributed
generously, though no figures of the total have been published.
But mere giving is not enough. Something must be done to
change the political conditions that induce such suffering. These
nations are sick, and they cannot be cured until the Treaty of
Versailles is revised.

Clerical Students at Oxford.
The Benedictines of Ampleforth have recently enlarged their
house of studies at Oxford. Their most promising young monks
are sent to Oxford between their studies in philosophy and theol-
ogy in order to get their degrees from this famous university.
And the Benedictines are not alone in this. The Jesuits, Salesians,
Franciscans, Dominicans, and the diocese of Birmingham have
similar houses. This sending of students for the priesthood to
Oxford is undoubtedly having a beneficial effect on the Church in
England. They are helping to make the atmosphere of the Uni-
versity more Catholic, and they are gaining a prestige that gives
the Catholic body an influence out of proportion to its numbers.
We might be able with advantage to follow the example of our
English brethren, and, at least in some places, send some of our
candidates for the priesthood through certain famous non-seo-

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1923.] RECENT EVENTS \ ^^^^ *W / r^ ^

tarian universities. It is true that conditions in j^l^iiKl^yfif^/t'
America are different; but the difference is not alway>*<44jWiT
advantage. The Catholics of England, with a smaller percentage
of the population, seem to exercise more influence on the national
life and to make more converts among the influential classes. Is
not this partly because of their attitude towards the English
universities?

Catholics and the Public Schools.
At the same time that we stand, as Catholics, upon the prin-
ciples of true Americanism that would allow us to have our own
schools, we ought to do what we can to improve the public schools.
Taking the country as a whole, about one-half of all our children
are in the public schools, and in some sections the proportion is
much higher. Moreover, the better the public schools, the less
the bigotry. Generally speaking, religious bigotry flourishes in
those States, such as Texas and Georgia, where the public schools
are worst We really help ourselves by helping the public schools.
And so we heartily commend to the imitation of Catholics the
splendid example of Archbishop Curley in helping to secure an
additional loan of $15,000,000 in Baltimore to carry out public
school work.

Religion in the Public Schools.
Protestants, in increasing numbers, are realizing the need of
religion in primary education. And since, taken generally, they
rely entirely upon the public schools, they are casting about for
some way of combining religion with these schools. One way
that is being tried out in some places is to have the children go to
their respective churches certain days each week before reporting
at the school. A modification of the same idea is to have a certain
period each day set apart when the children go to their churches.
Still another variation of this is to have religious teachers come
into the schools at certain periods. All these plans are good, if
they are worked fairly, without any compulsion, and with the full
approval of the parents. But there is another idea that is not so
good — ^the mere reading of the Bible at the beginning of the school
day, with the compulsory attendance of all the children. It is
not fair to the Jews to read the New Testament; it is not fair to
the Catholics to read a distinctively Protestant version; and it is
not fair to unbelievers— or, as may happen in some places, Japa-
nese, Chinese, Turks — to read the Bible at all. Still less desirable
is the idea, advocated by some, of having one teacher of religion
paid by the State, who will teach the Bible in a non-sectarian way.

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But if these undesirable plans are not to be carried into effect,
those opposed to them must furnish something more desirable.
The positive side almost always has an advantage. The people
who work for some definite idea, even though they are a minority,
can often carry it against a merely negative opposition that offers
nothing in its place. Hence, Catholics ought to pick out the best
of these plans, and work for it. The public schools belong to us
as American citizens, as well as to others. They are supported
by our taxes, and about as many of our children are in them as
in our own schools.

Pope Pius Praises Thanksgiving Day.

Thanksgiving Day has long been celebrated in many of the
Catholic churches of this country. St. Patrick's in Washington
has made it the occasion of a special Mass, at which the President
and diplomatic representatives have been present, and of a dinner
afterwards for these distinguished guests. This year it is gratify-
ing to know that the Pope praised this national custom of setting
aside one day on which specially to return thanks to God, and
actually joined in the celebration of the day with the students of
the American College in Rome. He received them in audience
and addressed them. **It is consoling to see the heads of nations,"
he said, '^fixing days for the people to pray to and thank God for
blessings received. I am with you, with your people, on Thanks-
giving Day. We are praying together.''

Death of Mrs. Alice Metnell.

Mrs. Alice Meynell died in London, November 27th, at the age
of seventy-two. She contributed frequently to The Catholic
World, but her following was by no means limited to Catholics.
In the summer of 1913, T. P.'s Weekly ran a voting contest to
select unofficially the new poet laureate. Mrs. Meynell received
the second largest number of votes, ranking next to Kipling. She
did excellent service for the Church as an indirect apologist.
And besides her own contributions, she deserved gratitude for
saving the poet Francis Thompson.

Defenders of the Faith.

The Catholic Laymen's League of Georgia recently held a
convention in Macon. There were 300 delegates present. They
represented 20,000 Catholics, or one for every 70 Catholics in the
State. Archbishop Curley was assuredly right in saying that the
Catholics of Georgia have done more for their organization than

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the Catholics of Baltimore, or New York, or Bosidt^'^^^^^^^^^^'
of this Association points out that if the archdiocei
were to duplicate a convention like this, taking the number of
Catholics into consideration, it would mean a meeting of 15,000.
Three thousand of these delegates would have to come from a
point 190 miles from Boston, 5,000 from a point 100 miles away,
1,500 from a town 125 miles away — ^and so on — to match the dis-
tances these Georgia delegates traveled. In New York, it would
require a gathering of 22,500. Has New York or Boston ever
staged any such conventions of men and women actively engaged
in defending Catholic truth?

The Catholic University.

The annual collection for the Catholic University was taken
up a few weeks ago. If it is not considerably larger than usual,
it will amount to about half a cent for each Catholic in the country.
Certainly, this is a pitiful showing. It ought to be at least ten
times as large. Educational costs have advanced tremendously
within the last generation. Many of the non-sectarian univer-
sities have incomes of over a million dollars a year, and if the
Catholic University is to take its place beside the great univer-
sities of the country, it must be adequately financed. It is true
that something is being given to the shrine to be erected on the
University grounds, and perhaps we ought to count this as really
given to the University. But this does not pay the salaries of
professors who are already woefully underpaid, nor does it pro-
vide the equipment necessary for university work. Those who
give to the shrine ought not to feel absolved from contributing to
this annual collection. In fact, if they can give to only one object,
they ought to give to the University first. The shrine can wait,
but the University must have professors and laboratories. If the
University cannot pay reasonable salaries, it cannot have first-
class professors; and without first-class professors and equipment
we cannot expect Catholic parents to send their children to the
Catholic University.

Has Democracy Failed?

George Barton Cutten, D.D., in an interview published re-
cently in the New York Times, says some very un-American things :
''We have never had a true democracy, and the low level of the
intelligence of the people will not permit our having one." "The
theory that all men are born free and equal is an absurdity.**
''Manhood suffrage was our greatest and most popular failure,
until we doubled it by granting universal adult suffrage.'* ^he

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\ndespread delusion that democracy is possible (except for small
groups) arises from the notion that manhood suffrage constitutes
self-government." No, Dr. Cutten is not a benighted emissary
of the Pope and head of a Catholic college. He is a Baptist min-
ister, President of (Colgate University, and a Canadian.

The Democrats and Bigotry.

The vvt>nderful victory of Governor-elect Smith in New York
would have clinched the presidential nomination for him in 1924,
except for one thing — ^the fact of his being a Catholic. Mark Sul-
livan was but expressing the ideas of a great many, when he said
that there is too much religious bigotry in the country to allow a
Catholic to be elected president. But, in our opinion, the influence
of bigotry is overestimated. And, besides, it is a two-edged sword.
In fact, it looks as if the Republican Party were trying to lay the
baby of religious bigotry, and particularly of the Klan, on the
Democratic doorstep. The sooner the Democratic Party wakes
up to the fact that it has nothing to gain and a great deal to lose,
nationally, through playing up bigotry, the better for it and for
the nation. One way of showing its recognition of this fact
would be to nominate Mr. Smith for the presidency, or at least
for the vice-presidency. A Catholic probably could not be elected
on the Republican ticket, but he could on the Democratic, and it
might be the only thing that would give the Democrats a real
chance.

Mr. Smith and the Presidency.

For it must be remembered that there is a solid North that is
Republican, as well as a solid South that is Democratic. The
Democrats cannot hope to carry certain States, such as Vermont
and New Hampshire. On the other hand, a Catholic Democrat — ^if
he were a native American — could probably carry the South. Any
Democratic candidate is assured of the electoral votes Cox re-
ceived — 127. In addition to this, he may count upon the States
that are normally Democratic, but which broke away in the great
Republican landslide of 1920. These are Maryland (8), Missouri
(18), New Mexico (3), Arizona (3), Oklahoma (10), and Tennes-
see (12). In the first four mentioned, anti-Catholicism would be
a handicap for a Democratic candidate, and would probably insure
these States going Republican. Oklahoma and Tennessee have a
good deal of bigotry, and a Catholic on the ticket might lose them.
But their weight would be more than counterbalanced by the gain
in larger States. Smith would certainly throw New York's 45
votes to the Democrats. Omitting Oklahoma and Tennessee, this

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would leave only 62 votes needed for election. ^^ '

from Massachusetts (18), niinois (29)» California (10), New

Jersey (14), Indiana (15), all of which have sometimes gone

Democratic in all of which Catholics are numerous and politically

influential, and in which non-Catholics are sufBciently intelligent

to make religious bigotry a millstone around a candidate's neck.

America's Gift to Catholic Louvain.

The campaign to complete the million dollar fund for a new
library for the University of Louvain was vigorously pushed last
month. Nicholas Murray Butler heads the committee for raising
the money, and the most prominent educators in the country are
serving with him. In the midst of the bitter anti-Catholic crusade
being carried on in some quarters, it is pleasing to know that these
leaders of American thought are thus helping a great Catholic
university. It shows that the worth-while people of our country
rise above bigotry and slander. Catholic magazines and papers
would do well to give less publicity to the disagreeable signs of
religious hatred and a great deal more publicity to such items as
this, indicating true brotherly feeling.

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Hew £ooh8.

THE LETTERS OF FRANKLIN K. LANE. Personal and PoUtical.
Edited by Anne Wintermute Lane and Louise Herrick Wall.
Boston: Houghton MiflBin Co. $5.00.

To those who followed from close perspective the affairs of
the ''War Cabinet,** the letters of Franklin K. Lane, who sat in it
as Secretary of the Interior, offer little in the way of revelation.
His friends knew, in spite of his loyalty to President Wilson, of
the gradual dampening of the enthusiasm with which he began
his work as one of the presidential advisers. In this respect, his
letters tell a story very much like that unfolded in the letters of
Walter Hines Page, Ambassador to London, who, too, looked
forward to the coming of a new social, as well as political, era
with the Democratic regime. The idealistic ardor and pulsating
sympathy with life running through their letters, gives way in the
end to the chilling frost of disappointment, as they draw further
away from the leader whom they had acclaimed with so much
enthusiasm.

In spite of the futile effort of the Wilson Cabinet to give, at
the outset of its career, the impression that it was a happy official
family, it was obvious that Secretary Lane was not in very close
accord with many of his colleagues. He regarded Bryan, in a
spirit of charity, as a ''moralist;" he could not conceal his doubts
of Burleson and Daniels; toward McAdoo he was tepid. And in
the end, he drew a distinction between the "Great" and the "Little"
Wilson.

But it is a mistake to look upon his letters only as a contribu-
tion to the history of the war period, however much light they
may shed upon that tumultuous background against which Secre-
tary Lane moved. Secretary Lane played a part in the marshal-
ing of industrial forces, for which he has been given insufficient
credit, and he tried his best to prepare for peace. His faith in the
future of his country was boundless.

One is not much impressed with this in reading the letters.
They constitute, rather, a human document, and the important
events of which he writes are of less interest than the personality
through which they are recorded. As he said, the world for him
was always "filled with people." He calculated everything in terms
of human betterment, for which he was looked upon as a person
of radical tendencies by the ultraconservative. It was inevitable
that one of such strong sympathies, so keenly "in love with life,"
should be impressed by the spiritual side of things. He groped

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incessantly for a solution of the problem of life, which Hhi^^te ^^ *-

him so absorbing an interest. Available philosophy was inadfe^^^-y ^9j\
quate. "For man's own sake," he wrote, "there should be some
cross to which he can cling." And he adds, "I wish I could be a
Catholic and yet I do not feel that once you have a free spirit
it is right to go back into the monastery, and shut yourself up
away from doubts, making your soul strong through prayer,"
showing how little he understood the thing toward which he
groped.

A rather interesting sidelight on the intricacies of self-
determination is Secretary Lane's observation, quoting President
Wilson as saying that, theoretically, "German-Austria should go to
Germany, as all were of one language and one race, but this
would mean the establishment of a great central Roman-Catholic
nation, which would be under control of the Papacy." This
conclusion was apparently accepted without demur by the Cabinet.

In a revision of the Letters, some of the personal allusions,
of the kind for which an unrestrained curiosity clamors these
days, might, with advantage, be eliminated. They add nothing to
the book, which is a most interesting document, a real literary
record of the aspirations of one who did much for his fellow man.

THE LETTERS OF ST. TERESA. A complete edition translated
from the Spanish and annotated by the Benedictines of Stan-
brook. With an Introduction by Cardinal Gasquet. Vol. III.
New York: Benziger Brothers. $3.50.

This volume of St. Teresa's letters covers the interval between
December 1577 and February 1580; it includes letters 201 to 320,
her correspondence during the most critical era of the Carmelite
Reform, and a period of intense personal suffering. Herein, this
great spirit, Teresa of Jesus, is portrayed by her own hand as a
master diplomat, as a generalissimo in the mortal conflict against
the foes of her Reform, who were inspired with the proverbial
ardor of the Spanish nature — a fanaticism whose cruel extrav-
agance fills so many lurid pages of the history of the Spanish
Inquisition during this very epoch.

Few of the Saint's purely business letters have been pre-
served. Almost all of those in this volume treat of the perils and
miseries of the conflict she and her Sisters waged with bitter
enemies or misguided friends. She was aided by a surprisingly
small number of saintly advisers, to whom most of the Letters were
addressed; these are, therefore, exceedingly confidential. To read
them is like turning over the leaves of a book of her tenderest
emotions. Though treasured as relics in widely-scattered con-

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vents, they have been carefully collected and published in Spanish,
and intelligently edited and annotated. The English Benedictine
Nuns of Stanbrook Abbey, Worcester, have culled out and trans-
lated these subeditorial comments appropriately throughout the
volume, and their work is done with perfect understanding of all
the persons concerned, as well as of the events treated. They
promise us another volume during the earlier part of 1923. But
its contents can hardly be more precious than those of this, which
brings us towards the end of the persecutions suffered by the
Carmelite Reform. We have the Saint's whole greatness and
holiness here exhibited; how she dealt in all charity with her
foes, and how she upheld and guided her associates in suffering.
Her crudest pain was the conflict of jurisdictions among the
authorities who strove to rule her. First was the Superior Gen-
eral of the old order; he resided in Italy, of which country he was
a native; having placed an obedience upon her to found as many
reformed convents as possible, he was afterwards induced to with-
draw it and substitute a prohibition to found any at all.

Later, she had to deal with the papal nuncios at Madrid, as
well as with the hostile intrigues at Rome. One of the nuncios
was so grossly misinformed about the Saint, that he exclaimed to
a priest who had asked him to listen to her defense: 'Do not men-
tion her name! She is a restless, gadabout, disobedient, contu-
macious woman, who promulgates pernicious doctrine under her
pretense of piety. She leaves her cloister against the orders of
her superiors and the decrees of the Council of Trent. She is
ambitious, and teaches theology as though she were a doctor of the
Church, in spite of St. Paul's prohibition." He also interned (a
polite name for imprisoned) her in the Toledo Convent. St. John
of the Cross, her foremost associate in the Reform, was actually
inclosed in a foul dungeon, frequently lashed and flogged, and
only escaped with his life by a sort of miracle. Then the Friars
of the Reform disobeyed the ecclesiastical superiors by holding a
provincial chapter, a move which nearly wrecked the Saint's
whole movement. Finally, she had to make the best of the royal
authority which, strange to say, always helped her, but sometimes
at the expense of the papal sensibilities and even rights; the King
of Spain being the gloomy autocrat, Philip II.

Whosoever reads this fascinating sector of the Saint's self-
written memoir, will wonder at the outcome, so entirely successful,
after so long a period of misfortunes which threatened at any
moment a total collapse of Teresa's life-work for God. She who,
three hundred years ago last March, was canonized in company
with Ignatius Loyola, Francis Xavier and Philip Neri, and ac-

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knowledged to be well deserving of such association* was openly
branded by nuncios and prelates and Catholic statesmen as a vaga-
bond meddler in matters far above her, a pretended ecstatic, and a
criminal barely escaping the awful prison of the Inquisition.
This volume chronicles all this with Teresa's infinite candor, with
picturesque detail, and literary finish.

THE LIFE OP CORNELIA CONNELLY, 1809-1879. Foundress

of the Society of the Holy Child Jesus. By a Member of the

Society. With a Preface by Cardinal Gasquet. New York:

Longmans, Green & Co. $5.00.

During the last few months, our spiritual literature has been
enriched by the publication of the biographies of several holy re-
ligious women, but none surpasses in interest or edification that
of Cornelia Connelly, foundress of the Society of the Holy Child
Jesus, a truly valiant woman, in whom God did great things, and
whose steady spiritual growth in the school of bitter suffering
is sketched here with insight and reverent art.

The circumstances of her life were remarkable — happily mar-
ried to a gifted young Episcopalian minister in Natchez, Missis-
sippi, she and her husband renounced brilliant worldly prospects
to embrace the true Faith. Later, the happy mother of several
lovely children, she was called upon to sacrifice them and her
husband in order to permit Mr. Connelly to follow what seemed
a clear vocation to the priesthood, and to enter a religious com-
munity. Uncertainty concerning her own vocation was succeeded
by the anguish of her husband's apostasy and that of her children.

At the request of the then Bishop Wiseman, she founded the
Society of the Holy Child Jesus, and the many vicissitudes at-
tendant on such a work were aggravated by the attempted inter-
ference of her husband in his efforts, first to direct the Society,
and later to regain his control over her. The disloyalty of some
of her own religious caused her keen suffering at the end of her
life, and she died before the approbation of her rule and without
the consolation of witnessing the return of one of her children
to the Faith. So was her soul chiseled by the ''Designer in-
finite;" complete abandonment to Him was the keynote of her life,
and gained for her the unalterable serenity that so impressed all
who knew her. Pain opened to her the treasuries of God, and
enabled her to form others to virile sanctity. Her instructions to
her novices evidence her enlightened spirituality and established
the Society on a firm basis.

This well-constructed biography never wanes in interest
throughout its nearly five hundred pages; one of its chapters

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gives an illuminating picture of the deplorable state of the educa-
tion of girls in England in the first half of the nineteenth century*
a condition that foundations* such as Mother Connelly's, did much
to ameliorate. Her educational ideas were far in advance of her
times and, in spite of some opposition, were put into practise with
undoubted success.

An admirable preface by Cardinal Gasquet, whose sisters
were amongst Mother Connelly's pupils, bears witness to his
esteem for the Society of the Holy Child and its saintly foundress.

DEGENERATION IN THE GREAT FRENCH MASTERS. By Jean
Carr6re. Translated by Joseph McCabe. New York: Bren-
tano's. $4.00.

This book is worth owning. It is thoughtful, stimulating,
sane, and eloquent in its defense of manliness and in its con-
demnation of decadence. Ten great French writers are treated:
Rousseau, Chateaubriand, Balzac, Stendhal, George Sand, Musset,
Baudelaire, Flaubert, Verlaine, and Zola. In every case, M. Car-
r6re analyzes skillfully (and mercilessly) their philosophy of life
and its effect upon the young manhood of France. What are the
dominant notes of their works, he asks, and what do they do in
our souls? "That is the only question that matters." Of Rous-
seau, he says: '"We shall find that Dante is the moral guide of
nations and of poets because he always sacrificed his humble
personality in a public cause, and that Rousseau is a source of
disorder and impotence because he was always ready to sacrifice
order to the public cause to his own over-weening personality."
With equal keenness, he accuses Balzac of having inculcated,
wittingly or not, blind admiration of good fortune, frenzied culti-
vation of success. Stendhal, that strange medley of negations,
"came into the world," says M. Carr^re, "morally infirm. He
brought wickedness and egoism with him as Cervantes brought
heroism and generosity • • . but, being able to realize all the
splendor of evil, he made his works resplendent with it." Flau-
bert's work, he finds empty and desolating: "He broke the springs
of action and fruitful goodness in the souls of the young. He
reproduced in developing minds the moral desert of his own
mind." It takes courage to talk thus candidly about the great
men of French literature, and it would be possible only for a critic
who possessed not only courage, but a rich scholarship and a
sound philosophy of life. M. Carrdre has traveled widely and has
seeii men and things; moreover, he has pondered them deeply
these many years. He knows intimately the great masters of
Ancient, as w^H as of |I|Qder^, literature, and to him the canons

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of criticism are more than the passing mood of the critic. In his
essays on Verlaine and on Zola, he derides contentment with
decadence and proclaims,* in clarion tones, the beauty of manli-
ness and vigor and the will nobly to do and to be. M. Carr6re
has done more than write a volume of searching criticism; he has
called his generation back again to the standards of moral sanity
in literature.

HORACE AND HIS INFLUENCE. By Grant Showerman. Bos-
ton: Marshall Jones Co. $1.50.

It is no easy task, at this late date, to say anything new of
Horace, unless, according to the poet's own canon, one can, by a
skillful weaving of material, render the well-known new. The
callida junctura in the "Our Debt to Greece and Rome" series of
fifty projected volumes, of which Dr. Showerman's Horace is
the second to appear, is to compute the dynamic influence of the
great forces of the past upon succeeding generations, and espe-
cially upon our own modern civilization. We may, then, readily
concede that, for such a* purpose, yet another contribution to the
long line of Horatian commentaries justifies itself.

This essay is about equally divided between an interpretation
of Horace — his personality, his poetry, his philosophy, his literary
creed — and an account of his influence through the ages. Horace
is so frankly autobiographical and has so thoroughly colored his
works with his personality, that there seems scarcely any need,
or even opportunity, for interpretation. Still, though the author's
admission that his pagiss contain little not said or suggested by
Horace himself, is, in a sense, true, his sympathetic appreciation
marks

The perfect judge who reads each word of wit
With the same spirit as its author writ.

We might, perhaps, venture to say that, in his account of
Horatian influence in the early Middle Ages, Dr. Showerman
goes too far in asserting that Horace almost vanished from the
life of man. He was certainly not widely read, but there was a
permanent Horatian tradition, by no means as striking as that of
Virgil, but still unbroken, down to the Renaissance, notably in the
Meuse country of France, the Prankish middle kingdom, in this,
as in other respects, the centre of the higher culture. Though
Alcuin is reported to have forbidden the reading of the classics,
the ingeniously inclined may see a Horatian influence in the Latin-
ized name, Flaccus Albinus, which he adopted. But whatever
trifling disagreement there may be on some point of detail, all
lovers of Horace can be grateful to Dr. Showerman for helping

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to advance the Horatian tradition in this age, and adding to the
praise of posterity which Horace foretold would be his.

HUMAN NATURE IN THE BIBLE. By William Lyon Phelps.

New York: CSiarles Scribner's Sons. $2.00.

Professor Phelps, in this volume, considers the Old Testament
as a work of literature, revealing the grandeur, the folly, the
nobility, and the baseness of human nature. He never alludes
in the slightest degree to its being the inspired word of God, but
treats it, as he says himself, ''as I would a play, an essay, a novel,
a poem." His aim is to interpret interesting and significant epi-
sodes and passages, with the hope that those who read his pages
will re-read the Bible with renewed zest. In his endeavor to be
graphic and interesting, however, the author often becomes flip-
pant and irreverent. One quotation will prove our point. Speak-
ing of Samson, he writes: "Like most heavy-weight athletes, he
was a good fellow . . . fond of betting and an easy prey to
women. ... He never had a haircut but once, and found that
even more expensive than it is today."

We are fully aware of the beauty of the language of the
Authorized Version, but to call it, without qualification, the best
translation in the world is rather bold. Many scholars of late
years have defended the beauty of the Douay Version, which, as
we know, was copied in many a passage by the Protestant trans-
lators of King James I.

THE HYMNS OF THE BREVIARY AND MISSAL. Edited with
Introduction and Notes by Rev. Matthew Britt, O.S.B. New
York : Benziger Brothers. $6.00 net.

This work, intended as an Introduction to Latin hymnology,
contains all the hymns in the Breviary, together with the five
sequences of the Missal, and a few other hymns. It is divided
into four parts: I. The Hymns of the Psalter; II. Proper of the
Season; III. Proper of the Saints; IV. Common of the Saints.
The Latin text of each hymn is accompanied by a metrical English
version in parallel, the various translations representing the work
of more than sixty translators, some of whom flourished as early
as the seventeenth century. Then follows a paragraph containing
the names of the author and translator, the number of English
translations in existence, and the liturgical use of the hymn.
Finally, there is a literal prose translation, by the Editor, with
brief explanations of the more abstruse words and phrases of the
Latin text. This latter feature should be one of the most valuable
in the book from a student's point of view. An introductory chap^

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ter deals briefly, but adequately, with the general history and
metrical forms of the hymns, and with the canonical hours; while
the supplementary pages furnish lists of authors and translators,
with short biographical sketches, besides a glossary and an Eng-
lish and Latin index.

In an appreciative and sympathetic preface to this volume,
Monsignor H. T. Henry characterizes it as "a work of scholarly
distinction, of elegant artistry, and withal of practical utility."
In this judgment, the present reviewer heartily concurs. Father
Britt has performed the task of compiling and editing in a very
painstaking manner; and the publishers have seconded his efforts
by issuing the book in an appropriately attractive form. The
work, as an Introduction, is complete in every respect, and should
be of value, not only to the beginner, for whom it is intended
primarily, but to every lover — clerical and lay — of these beautiful
and deeply religious hymns.

BEASTS, MEN, AND GODS. By Ferdinand Ossendowski. New

York: E. P. Dutton & Co. $3.00.

This unique book is the story of a Polish scientist's escape
from the Bolsheviki in Siberia, his flight into Mongolia and Tibet,
and the perils and adventures he experienced during two years of
life in the wilderness, hiding, wandering, and fighting in forests,
mountains, and deserts, traveling on foot, on horseback, and by
camel, and encountering not only beasts and men (as well as men
wilder than any beast), but even the gods of the supernatural as
personified in the Buddhistic priests of the Tibetan Orient. While
the incredulous may, at moments, be inclined to praise the author
for that dubious gift of "never spoiling a story for the want of
facts," to the reader who has himself adventured no further even
than to the outermost borders of the East, the tale Dr. Ossen-
dowski tells is entirely credible. And it is not alone the thrilling
story he relates which makes his book attractive, but his style of
narrative as well. Whether written in English, translated from
the Polish, or transcribed from a Polish-English original, it is
difficult to state; but however composed, the book retains a cer-
tain flavor of the exotic, a taste of the Slavic salt, which gives the
story an unmistakable smack of the simple truth, even in its most
highly colored passages. With unconscious art, the author paints
on a huge canvas scenes, characters, and dramatic crises which
only the man possessing a natural story-telling gift could achieve.
Through it all breathes the air of strong men in action, quick-
witted and desperate, against a gorgeous background of Oriental
mystery and diabolism. It is unquestionably one of the most

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interesting books of the year, destined to satisfy both the serious
reader, who studies the Orient and the reactions of the World War,
and the reader who simply enjoys a forthright yarn of adventure
with thrills in it surpassing the most fervid inventions of the
''movie" dramatist

TRADITION AND PROGRESS. By Gilbert Murray. Boston:

Houghton MiflOin Co. $3.00.

When Gilbert Murray deals, in these essays and lectures, with
the philosophy of the Stoics, the freedom of the will, the fanat-
icism of the martyrs, or the change of heart effected in the whole
world by the Great War, we read him with a critical mind, for he
ventures in fields not his own. But when he treats of Greek
literature in general or analyzes a passage in Aristotle^s Poetics
in particular, we follow him with the intensest pleasure.

His first lecture — "Religio Grammatici," the faith or view-
point of a scholar — sets forth the general thesis of the volume,
namely, that progress is impossible if men neglect the heritage of
the past, and that the traditions of a dead literature and a past
civilization are of great use in interpreting the problems of tlie
present day. The enemy of the true scholar, he well says, is 'lie
who puts always the body before the spirit, the dead before the
living; who makes things only in order to sell them; who has
forgotten that there is such a thing as truth, and measures the
world by advertisement or money; who daily defiles the beauty
that surrounds him and makes vulgar the tragedy; whose inner-
most religion is the worship of the Lie in his soul."

The lecture on Aristophanes gives Professor Murray an op-
portunity of contrasting the war between Athens and Sparta in
432 B. C. and the late World War. Although over twenty-three
hundred years separate the two conflicts, we read of the same
conditions obtaining. By many an apt citation from The Birds,
The Wasps, The Knights, The Acharnians, he makes the old
Greek dramatist speak of the scarcity of food, the high prices,
the dearth of servants and workmen, the danger of even suggest-
ing a peace, the widespread profiteering, the slackers, the spies
and informers, the young ofiBcers with cushy jobs, the people who
profit by confiscations, the greed for colonies, the politicians who
want to be generals, and the munition workers who demand great
pay.

A most illuminating essay on the Bacchae of Euripides fol-
lows. The address on ''National Ideals" expresses the feelings of
the Liberal minority in England during the Boer War, and al-
though written over twenty years ago, is introduced here as an

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interesting parallel to the feelings of the same minority at the
close of the late World War.

The closing lecture, "Satanism and the World Order/' is an
arraignment of the prevalent spirit of unmixed hatred towards the
existing world order, the spirit of the anarchist and the Bolshevik,
which rejoices in any widespread disaster which is also a disaster
to the world's rulers. We must conibat it, he maintains, with a
sincere and a resolute will, or our civilization will perish as have
the civilizations of the past.

THE STORY OF A VARIED LIFE. By W. S. Rainsford. Garden

Gty, N. Y. : Doubleday, Page & Ck). $6.00.

We wonder if we will go on record as the one reader possess-
ing courage and perseverance enough to wade through the five
hundred pages of this long drawn-out and egotistical autobiog-
raphy. It is the life of a Protestant minister, remarkable neither
for his piety nor his scholarship, gossiping ad nauseam about his
personal unbelief and his fruitless achievements in a so-called
institutional Church. He brings out two things wonderfully well:
first, that a man may deny the very essence of the Gospel of Christ
and still exercise his ministry in the Episcopal Church; second,
that a man may boast of his tolerance and breadth of view, and
in the same breath misrepresent, in a most unfair manner, the
teachings and spirit of the Catholic Church. Orthodox Toronto
was indeed honest enough to request Mr. Rainsford to resign his
pastorate, when it heard him deny such elemental doctrines as the
divinity of Christ, the atonement, the Virgin Birth, the existence
of hell, and the fact of the supernatural, but liberal New York
never seemed to care much what he believed.

When Mr. Rainsford speaks of the Catholic Church, he sees
red, like a Protestant controversialist of the sixteenth century.
It must be the effects of his early anti-Catholic training at the
hands of a bigoted minister father. He tells us that "the Cath-
olic Church has always been opposed to democracy and afraid
of freedom;" he finds fault with our "priesthood and our saints
who come between the soul*' and his God of nature; he harps on
the so-called "mental, moral, and political inferiority of Catholic
countries;" he holds a brief for the anticlericals of modern
France, and defends their cruel and unjust expulsion of the re-
ligious orders against "a puppet Pope, Pius X., and an unscrupulous
politician. Cardinal Merry del Val." Tammany, of course, con-
trols New York, and Madison Avenue runs Tammany — can re-
ligious prejudice go further?

We are glad that the book ends with a cry to God for for-

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giveness. "My own sinnings/' he says, "have been the most dis-
heartening experiences I have known. May God, in His mercy,
forgive me/'

A COMMENTARY ON THB NBW CODB OP CANON LAW. By

Rev. Charles Augustine, O.S.B. Vol. VIII. Book V. St.

Louis : B. Herder Book Co. $3.00.

The eighth volume of Father Augustine's excellent Commen-
tary on the New Code of Canon Law (Canons 2195 to 2414),
treats of the nature and division of crimes, the judicial effects of
crime, penalties in general, censures, excommunication, interdict
and suspension, crimes against faith, religion, and ecclesiastical
persons and things, unlawful administration and reception of Or-
ders and the other Sacraments, the violation of the obligations of
the clerical or religious state, and the abuse of ecclesiastical power.

In a brief introduction, the author contrasts the classical the-
ory of criminality — ^the Catholic view — ^which assumes a moral
and a social responsibility, based upon the notions of obligation,
free will and personality, with the pagan theories of modem crim-
inologists, who build entirely upon determinism and transform-
ism or natural selection. He also calls attention to the fact that
the ancient sources of the penal code have today only an inter-
pretative value. For the code is the sole authentic source of
ecclesiastical law, to the exclusion of all others, whether found
singly or in collections. In accordance with the postulata of the
French and German bishops at the Vatican Council, the new code
has set aside a number of the old censures and reserved papal
cases.

#
CRIMB: ITS CAUSE AND TREATMBNT. By Clarence Darrow.

New York : Thomas Y. Crowell Co. $2.50.

The keynote of this book is to be found in the concluding
paragraph of the preface: *'I am aware that, scientifically, the
words 'crime* and 'criminal' should not be used. These words
are associated with the idea of uncaused and voluntary action."
Mr. Darrow does not believe in free will, and is quite sure that any
person placed under certain circumstances could commit any
crime. The concluding sentence of his chapter on "Homicide** is:
"But beyond doubt all persons are potential murderers, needing
only time and circumstances, and a suflBciently overwhelming
emotion that will triumph over the weak restraints that education
and habit have built up, to control the powerful surging instincts
and feelings that Nature has laid at the foundation of life.*'

Unfortunately, Mr. Darrow fails to realize that there is some-

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thing divine in the majority of men, and his book is likely to do a
great deal of harm among those with criminal, or as he prefers to
call them, unsocial tendencies. In his chapter on ^'Remedies,"
he begins by saying: "All investigations have arrived at the result
that crime is due to causes; that man is either not morally re-
sponsible or responsible only to a slight degree." A little later,
he suggests that *Hhe first thing necessary to lessen crime ... is
a change of public opinion as to human responsibility.*' This is
exactly the sort of teaching that will confirm the criminal in his
unsocial career. He is not responsible, he cannot help it; why
then should he try to repress any tendencies that he has?

Mr. Darrow's book, on the other hand, is a very valuable con-
tribution to current criminology, inasmuch as it comes from a
man who knows prisoners from their standpoint; he has been,
for forty years, a criminal lawyer. It is true that about one in
five or six of the so-called criminals are really irresponsible, and
should not be punished. Punishment will do them no good, and
very often harm. The remaining four or five, however, are just
like the rest of us, only they have, as Osborne says, gone wrong.
Opportunity does not make the thief, lack of restraint and self-
control does. It is for normal individuals, who follow the path of
least resistance and go wrong, that our laws are made.

Who will not agree with Mr. Darrow, however, in the decla-
ration that "life should be made easier for the great mass from
which the criminal is ever coming? As far as experience and
logic can prove anything, it is certain that every improvement in
environment will lessen crime."

CATHOLICISM AND CRITICISM. By Rev. fitienne Hugueny,

O.P. Translated by Rev. Stanislaus Hogan, O.P. New York :

Longmans, Green & Co. $3.50.

Ten years ago, we reviewed the two volumes of the Abb^
Hugueny's Critique et Catholique in the pages of The Catholic
World. The first volume set forth the solid reasons for our be-
lief ("Apologetics"), and the second proved that our faith is
not contrary to reason ("Apology for Dogma"). The first of these
volumes has just been translated by Father Hogan, and we are
certain our readers will welcome this excellent treatise of apol-
ogetics in its English dress.

In a dozen chapters, the Abb* Hugueny treats of the divinity
of Christ, the resurrection, the Messianic prophecies, the founda-
tion of the Church, the primacy of Peter, the value of St. Paul's
testimony, the cause of Christianity's rapid growth, the necessity
of the episcopate, the problems of schism and heresy, the doctrine

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of exclusive salvation, the possibility and fact of miracles, and the
Catholic concept of faith.

The objections of unbelief are accurately and fairly stated,
and the Catholic position ably and eloquently presented. The
yvTiieT answers the challenge of French unbelievers like Guigne-
bert, who maintains that '*if we would preserve any vital religious
belief, we must fling off the yoke of Roman dogmatism, for the
desire to believe, to know, and at the same time to think is
Utopian and unintelligible.*' As he promised, the author has
proved conclusively that ''not only can the critic be a Catholic, but
that the thinker who is fully alive to the guarantees of Catholic
dogma and all it implies, cannot refuse to believe it without
ceasing to be a critic in the true sense."

If we have any fault to find, it is that the author is, at times,
too diffuse, and his outlook too predominantly French; many mis-
prints also tend to disfigure the volume.

CONSCRIPTION SYSTEM IN JAPAN, by Gotaro Ogawa, D.CX.;
WAR AND ARMAMENT LOANS OF JAPAN, by Ushisaburo Koba-
yashi, D.C.L. (New York: Oxford University Press. $2.25 each.)
These two Japanese monographs are part of a series edited by Baron
Y. Sakatani, former Minister of Finance of Japan, and are published,
under the direction of Professor John Bates Clark of Columbia Uni-
versity, by the Carnegie Endowment for International Peace. Both
carry an identic foreword by Professor Clark.

The first of the two studies presents an account of the development
of the conscription system in Japan from 1873 to 1912, approximately,
and an analysis of the economic and social effects of conscription.
Lack of complete data prevented the author from reaching definite
quantitative conclusions on most of the points which he considers. As
a pioneer work in a highly important field, the monograph will take
high rank.

It would seem that no modem nation is able to carry on war with-
out large borrowings and inflation of the currency. Japan is certainly
no exception to this rule, as is abundantly shown in Dr. Kobayashi's
monograph. In 1912, the last year covered by the survey, the war and
armament loans constituted fifty-five per cent, of the public debt The
economic and social effects of heavy loans and currency inflation seem
to follow the same course in Japan that we should expect from the
experience of other countries. From the standpoint of currant in-
terest, it is unfortunate that the study ends before the beginning of the
World War. To the student of public finance, it should prove a valu-
able contribution.

SAINT JEANNE D'ARC, by Minna Caroline Smith. (New York: The
Macmillan Co. $2.25.) Miss Smith has retold the wonderful story
of Saint Jeanne d'Arc with personal enthusiasm and scholarly ability.

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The volume covers the life of the Maid from her earliest years to her
fateful ending. The author has, evidently, studied painstakingly the
historical sources. Her book is not burdened with reference or many
footnotes, but it is built solidly upon historical fact and accurate cita-
tion. It has literary charm, the highest of dramatic interest, and will,
therefore, appeal as effectively as a novel to the young and to the old.
Nothing in all hagiography exactly parallels the life of Jeanne d'Arc.
A mystic, yet a most active apostle: illiterate, yet endowed with the
highest practical wisdom: a lover of peace, yet a valiant warrior: a
young woman, yet the savior of her nation : a most loyal Catholic, yet
condemned to death and burned at the stake as a heretic. Perhaps, no
woman saint (we exclude Our Blessed Lady from this category) is
more fitting as a patron for the Catholic women of today. And it is
significant that the corner-stone of her sanctity and of her miraculous
achievement was her personal purity — ^the rock upon which the fem-
inist movements of today suffer shipwreck.

A Protestant, T. Douglas Murray, has said of the Maid: 'In aU that
we know of the world's great ones, we can find no parallel for the
Maid of Domremy. Perhaps, only in Catholic France was such a
heroine possible. Certainly, Teutonic Protestantism has as yet given
to the world none of the exalted types of radiant and holy women such
as those that illuminate Latin Christianity."

BABEL, by John Cournos. (New York: Boni & Liveright $2.50.) '
This strong and original piece of work, the third in a series which,
unlike the usual trilogy, grows in interest, is well named Babel, which
means confusion. It might be said that its theme is the apparent pur-
poselessness of life, and its worth consists in the subtle manner in
which conviction is made to grow on the reader that the purposeless-
ness is only apparent.

There is a character in fiction whose claim to immortality is
proven by the assumption that it wiU seem right and natural to a
newcomer in heaven to inquire, in surprise, at not finding him: "But
where is Mr. Pickwick?" John Gombarov is as much a stronger real-
ity than Mr. Pickwick, as drama is more real than pantomime. So
natiu*al is he, so patient, so fine, as to make us regret the book is fic-
tion rather than biography.

Like the two which preceded it, this book is unique. It eludes the
reviewer, it holds and captivates the reader, yet it is no more a story
than the life of any one of us is a story. It has no particular plot, we
are not sensible of deliberate construction, its rather disconnected inci-
dents appear to be without design. Yet we find the man growing
under the anvil strokes, reacting to the blows which shape him, the
furnace which purges him — and all without sensible perception of any
particular aim towards this end in the writer. It has a touch, but only
a touch, of the frankness of Tom Jones. In it we meet life in different
phases, including a few that are immoraL But it is, truly, an extraor-
dinary book, and one which spoils us for the ordinary kind of fiction.

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BEHIND THE MIRRORS, by the author of The Mirrors of Wazhing-
ton. (New York: G. P. Putnam's Sons. $2.50.) In sustained lit-
erary quality and even excellence of workmanship, this volume is supe-
rior to the book which it supplements. Yet for several reasons it fails
to hold interest in the same degree. In the very smoothness and even-
ness of its portrayals, the reader is moved to wistful longing for the
occasional illumination of inspiration that made the earlier effort mem-
orable, such, for instance, as the Penrose pen-picture.

It is a very mediocre medley which the author discovers behind
the mirrors, and he is frank to confess that in general ingredients of
ineptitude and irresolution, his figures are very much of a muchness;
in fact, he heads one of his chapters very significantly ''The Greatest
Common Divisor of Much Littleness.*' To establish this common
divisor may be interesting but scarcely inspiring. Here are leaders
who do not lead, issues that no longer have an iota of appeal to the
intelligent, and little meaning for those who by auto-intoxication of
their own verbosity see them distorted and out of all proportion to their
present-day importance. If the politicians of the present appear some-
what petty in such close-ups as the author furnishes, they are so, largely
because they are the product of obsolete observances.

One thing is made clear by this book — the need of a new party, a
party with principles which will produce, for their propounding, men
of conviction who will replace the sorry specimens of statesmen here
revealed.

rIE TALE OF TRIONA, by William J. Locke. (New York: Dodd,
Mead & Go. $2.00.) Perhaps it is because Mr. Locke's style is
so sane and sound, so leavened with the good sense of a slightly ironic
but thoroughly wholesome humor, that he is able to palm off on us
his romantic, erratic, unusual heroes. Yet to say his heroes are im-
possible would be as unkind, perhaps as unjust, as to say Turner's
coloring is impossible. "I never saw tints like those in a sunset
sky," some one remarked to the painter. *Trobably not," was Turner's
answer, ''but don't you wish you did?" So may we say that Mr.
Locke's heroes don't happen, but we devoutly wish they did.

The Tale of Triona might be said to be the story of how one of
these fine heroes slipped into a small sin, of how from that sin he
suffered blackmail, and of how the blackmail grew ever more costly
and more crueL Triona is the villain of the story as well as its hero;
he is the one whose sin is to his own bitter hurt, whose sin results
in his own life catastrophe, whose sin, throu^ the skill of the writer,
the reader feels to be a thing apart from the real man — strong, sensitive,
courageous, and of boyish charm — ^who is the sufferer from it Triona
is delivered from his degradation through his love for the pure good-
ness and beauty with which he invests Olivia. Whether or not he
idealizes her, such devotion cannot fail to have a redemptive force.

Mr. Locke's numerous romances are all clean, good reading. In his
earlier writings, he was a good deal of a pagan; from SeptimuM on, his

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1823.] NEW BOOKS

morality has been Christian; and a very little more w^

of Triona a tale of Christian mysticism. ^^

WORLD METRIC STANDARDIZATION: AN URGENT
piled by Aubrey Drury. (San Francisco: World Metric
ardization Council. $5.00.) The progress made in recent years
toward the world-wide establishment of the meter^ liter, and gram as
the exclusive official measures, in their respective spheres, has been
great The United States and the British Commonwealths are the only
important nations standing out against world standardization. Mr.
Drury presents the arguments in favor of our going in, and answers
the objections to making the change. These revolve chiefly around the
substitution of the meter for the yard. Individual articles and excerpts
from a formidable list of proponents make up the body of the book.
It is a collection of documents rather than a continuous text, but a
valuable one for those seeking information on this long proposed and
frequently almost-adopted change.

MY ALASKAN IDYLL, by Hjahnar Rutzebeck. (New York: Boni &
Liveright. $2.00.) This tale of real life is more or less a sequel
to a remarkable first book, Alaska Man's Luck, which commanded im-
mediate attention and won deservedly high praise, which sent it into
several editions. The new work, which tells how Svend took his bride
to Alaska, how love grew, and how serious trouble came and was over-
come, is as satisfying as its predecessor. There is a directness about
the chronicle which gives it distinction, a healthiness of tone which
ennobles the small things in the record, and makes the big things, such
as the coming of little Edmimd, take on the dignity they deserve.
These big elemental things make the episode of the trial of another for
murder, with attempt to divert the guilt to Svend, seem almost trivial
in the telling, and yet the underlying purity of the narrative persists.
. . . ''Marian was called into the court room. I wished her God's
grace." Alaska has served as a background for the work of several
novelists whose books enjoy large sales, but none of them has con-
tributed a single story of the literary quality of My Alaskan Idyll,

BEYOND ROPE AND FENCE, by David Grew. (New York: Boni &
Liveright. $2.00.) An excellent animal story, written by one who
knows horses and the prairie country of Alberta and Saskatchewan in
its every mood. The history of Queen Dora is developed with an un-
derstanding of the constant call which the wild has for the ranch horse,
an understanding born of complying with the custom of the country,
which ordains that each fall the faithful friends of the farmers shall be
left free to roam the unsheltered spaces and fight for their existence
through the long and severe winter months. How, as man crept ever
northward, Dora, who had escaped him once with her mother, led her
herd farther into the wilderness; how she was again made captive and
branded, and how, in spite of many difficulties she won her way across

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572 NEW BOOKS [Jan.,

the frozen Saskatchewan to final freedom, is a thrilling yarn which is
told with a sweep and a rush that are redolent of the country of which
Mr. Grew writes.

MR. FRANCIS NEWNES, by C. C. Martindale. (Chicago: Matre &
Co. $1.50 net.) Francis Newnes is an admirably developed
study of the Corporal who amused us with his Cockney ways in
Jock, Jack, and the Corporal, He differed from his soldier comrades
in willfully resisting the grace of God. Sinister as are some traits of
his character, his kicking against the goad involves him in this sequel
in what seems, perhaps, too dreadful a visitation. Yet we cannot help
feeling that this record of his further career is inspired by an absolute
fidelity to the facts of his special psychology. And it is consoling to
realize that the tragic failure of his life was redeemed beyond measure
at the last As regards the other characters: the Sergeant is rather
colorless beside the vital figure of the Corporal; Mrs. Bolton is a sketch
of the London landlady; Miss Silver a typical member of the fashionable
social service club; Cecil Galthrop, an amusing youth of harmless
sophistication. As Jock, Jack, and the Corporal dealt with questions
of Catholic apologetics, this novel treats largely of the relations of the
Church to problems of sociology and economics, and shows that there
can be no successful solution of them which does not rest on the funda-
mental principles of Christianity.

AUGUSTINIAN SERMONS, by Rev. John A. Whelan, O.SA. (New
York: Blase Benziger & C!o. $2.00.) Some sermon books may be
preached almost verbatim, others serve as excellent source-books for
material for sermons. Father Whelan's book is of the latter class.
The sermons are almost complete treatises on the principal truths of
religion and on the Ten Commandments. All the sermons contain
abundant quotations from Holy Scripture, the Fathers and Doctors of
the Church, and modern devotional writers. Five-sixths of the book is
devoted to the topics usually presented at a Mission or a Retreat, and
the remainder gives an explanation of each of the Commandments,
the usual material for the morning instructions at a Catholic Mission.
Properly used, this book will be an immense help to preachers, and to
the laity who want a solid book for spiritual reading.

XV THAT'S BEST WORTH SAYING, by Richard Roberts, D.D. (New
W York: The Woman's Press. $1.25.) This book wiD present
little ^worth saying" to Catholics. It consists of a number of addresses^
delivered for the most part to students, and purports to be a present-
day discussion of Christian faith and practice, that is, we would add,
of a certain type of non-C!atholic faith and practice. There are chap-
ters with which we cannot cavil, notably those on "Evil," on "The
Cross," and on "Love Among the Ruins." But no Catholic can sub-
scribe to the author's modernistic views on Faith and the Creeds, or
to the theory that morality is nothing more than an agreement among
the members of society.

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1923.] NEW BOOKS 573

GETTING YOUR NAME IN PRINT, by H. S. McCauley. (New York:
Funk & Wagnalls Go. $1.25 net.) There may be more opinions
than one on the advisability of issuing a handbook on "Every Main
His Own Press Agent/' but there can be but one opinion concerning
the value of the advice given in this little volume. If one is bound
to make the attempt to get into the newspapers, here is excellent, as
well as exact, guidance on what to do and — more valuable still — ^what
not to do. To play any game, it is necessary to know the rules. Mr.
McGauley not only explains these rules; he indicates simply, yet sig-
nificantly, the whole attitude of mind and the whole course of conduct
necessary for success in approaching the problem of pursuing publicity
either for personal purposes or as an aid for some cause or movement
which deserves recognition.

rIE HOUSE GALLED JOYOUS GARDE, by Leslie Moore. (New
York: P. J. Kenedy A Sons. $2.00.) This book owes much to two
infinitely superior (in fact, classically beautiful) novels, Abbi Con-
stantin, and Henry Harland's Cardinal's Snuff Box. The theme is not
original: a man of moderate circumstances declines to foDow his heart
and marry a wealthy girl, but is finally won by the aid of a kindly fate
largely abetted by the wealthy girL The hero, Ian Dane, is well drawn,
and the heroine, Mary-Anne Legger (who as Mile. L^gaire perplexes the
hero), is charming enou^ to explain lan's devotion; but the author's
highest skill is lavished upon the little Felicity, airy and winsome
sprite that she is. The style of the novel is graceful, its tone thor-
oughly Catholic. It cannot be called a great nor an important novel,
but it is a pretty story, not unskillfully told, and as fresh as an April
morning.

PREAGHING AND SERMON GONSTRUGTION, by Paul B. Bull, M.A.
(New York: The MacmiUan Go. $2.50.) The Rev. Paul B. Bull
is a member of the Community of the Resurrection at Mirfield, England,
and his High (Church views naturally are reflected in his book. In it,
he treats of the important subjects of sermon preparation, writing, and
delivery quite thoroughly and religiously. There is a wealth of illus-
tration taken from a variety of sources: the ancients, the diurch
Fathers, famous Catholic preachers, especially of France, well-known
statesmen, living and past. It applies all that is best in rhetoric to
the special needs of the preacher. There is an analytical table of con-
tents and an index, which make it a very simple matter to find one's
way through the book.

TIE WONDERFUL GRUCfflX OF LIMPIAS, by the Rev. Baron Von
Kleist, S.TJ). Translated by G. F. Reeve. (New York: Benziger
Brothers. $1.25.) In Limpias, a little town in the eastern part of the
province of Santander, Spain, there is, in the parish church, a carved
crucifix over the main altar, which, since 1919, has been attracting
world-wide notice by reason of the singular manifestations reported to

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574 NEW BOOKS [Jan.,

be taking place in connection with it. The eyes of the Figure, which
are of china, have been seen to move and turn from side to side; the
mouth to open and close, and blood to issue from it. The whole Ck>rpus
has at times been observed to take on the lifelike appearance of a
person in his death agony. These prodigies, attested to by scores of
credible witnesses, have caused the little town and its parish church
to become the centre of pilgrimages from all over Spain and neighbor-
ing countries, and even from distant lands, including our own. This
book by Dr. Baron Von Kleist gives an interesting account of these
wonderful phenomena, with a collection of the principal testimonies to
them. It carries the Imprimatur of the Vicar General of Westminster.

X Y THY EUROPE LEAVES HOME, by Kenneth L. Roberts. (Indian-
W apolis: The Bobbs-MerriD Go. $3.00.) What the effect of this
book would be on one who knew the immigration question inside out,
one cannot say. But the effect on a novice is tremendous. It makes
for soap-box orators in defense of strict immigration restriction. With
swift, graphic strokes is painted the picture of the misery of the Gen-
tral European countries — ^Poland, Gzecho-Slovakia, Rusinia. A good
bit is said about the classes from which these people who are clamor-
ing at our gates come. They are not high. In fact, they are very low,
undesirable, and in no way comparable with the predominating Nordic
element of our early immigration — ^the element which founded and
developed America. The author fears the impossibility of cross-breed-
ing our Nordic race with the multitudinous members of these Alpine,
Mediterranean, and Semitic races, without mongrelization. The Eng-
lish, the Scotch, the Greeks, and the Russians aU come in for their share
of this keen observer's wit and wisdom.

The style of the book is unique — so delightfully informal that it
sparkles with a lively personality and enthusiasm which, if the critic,
too, may indulge in informalities, puts it across. The author's words
ring with the sincerity of an interested observer, but they lack the
stability and depth which would mark them as the convictions of a
student. There is a journalistic tang throughout, but let this not be
taken as criticism. The ease with which this scientific subject is
given the fascination of a novel is admirable.

PAMPHLET PUBLIGATIONS.

The Catholic Mind, for November 8th, gives three Papal pronounce-
ments — ^the Holy Father's Apostolic Letter concerning "Seminarists
and Their Studies," the Motu Proprio on the Propagation of the Faith,
and that on the Spiritual Exercises. An account of the Missionary
Gonference in London completes this number. In the issue of No-
vember 22d, Dr. Leahy treats of "The Ghurch and Social Service," and
Myles E. GonnoUy of "America's Fifty Million Morons." "The Papal
Approval of the Vincentians" rounds out this pamphlet devoted t*
social studies. That of December 8th is of varied interest. Besides
Father Meschler's beautiful "Ghristmas Meditation," we find John
Ayscough's New-Year essay, "Good-bye— -and Welcome;" Father
Wickham's fine address, "Gatholicism and the Education of Women/'

Digitized by VjOOQIC

1923.] BOOKS RECEIVED 575

delivered at the CoDege of Mount Saint Vincent at the opening ef the
scholastic year; Bishop McDevitt's paper on the criticism of public
schools and Admiral Benson's defense of the parish schools. (The
America Press. 5 cents each.)

The Catholic Truth Society (London. 2 d, each) presents a bou-
quet of spiritual biographies. To lives already more or less familiar,
St. Francis de Sales (Anonymous) and St. Anthony of Padua (Father
Devas, O.F.M.), are added the less well-known stories of Venerable
Paul Libermann (Ethel Murray) and Pauline Marie Jaricot (Enid
Dinnis), the former, a convert from Judaism and apostle to Darkest
Africa; the latter, the foundress of the Association for the Propagation
of the Faith. Both are fascinating examples of the fashioning by Divine
grabe of characters varied and striking. In line with the work of
Father Libermann and the Society of the Holy Ghost and the Immacu-
late Heart of Mary, we have a very readable account of the Jesuit Mis-
sion on the Zambesi by Rev. Edward King, S.J., entitled Black Robes
and Black Skins.

The Report of the Annual Meeting of the Franciscan Educational
Conference contains, among other good things, valuable papers on the
teaching and writing of history by such eminent Franciscans as Father
Felix Kirsch and Father Zephyrin Engelhardt.

St. Patrick's Church, Montreal, tells the interesting Story of
Seventy-five Years of influence.

For concrete evidence of the effects of the Sacraments on life and
character, we commend our readers to Intimate Experiences with
Frequent Communion, frank statements from the student body of Notre
Dame University as to effects noted in themselves. (Notre Dame, In-
diana: Eucharistic Press.)

In Catholics and Education, the Catholic Laymen's Association of
Georgia has answered, in a clear, logical way, many of the criticisms
and objections advanced against the attitude of Catholics towards
education and the schools.

Two very useful calendars for 1923 have been received: the loose-
leaf Calendar of the Blessed Sacrament (New York: The Sentinel Press.
50 cents), each date carrying an appropriate little word culled from
the writings of the Saints, well calculated to foster devotion to the Holy
Eucharist; and The Catholic Art Calendar (Chicago: The Extension
Press. 40 cents), with its usual, attractive illustrations. The summary,
on the back, of the principal facts about the ritual and practices of the
Church, is a particularly helpful feature.

BOOKS RECEIVED.

Thb Macmillak Co., New York;

Contemporary American Novelists, 1900-1990. By Carl Van Doren. $1.50. The
Church in America. By Wm. A. Brown. fS.OO. The Reconstruction of Re-
ligion. By Charles A. Ellwood. $2.25. The Garden of the West, By Louise
DriscoU. $1.00. Michael Field. By Mary Sturgeon. $1.75.
HouoHTON Mifflin A Co., Boston:

England. By an Overseas E^iglishman. |2.00. Education in a Democracy, By
Dallas Lore Sharp. $1.25. The Wandering Years, By Katharine Tynan.
$5.00. Overlooked. By Maurice Baring. $1.75. The Causes of the War of
Independence. By Claude H. Van Tyne. $5.00.
GBonGB H. DoRAN Co., New York:

The Life of Antonio Pogaxzaro. By Thomas Gallaratl-SHittl. |4.00.
OZFOBD UNiysasrrT Pbess, New York:

The Legacy of Greece. By Gilbert Murray and Others. |2.60.

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576 BOOKS RECEIVED [Jan., 1923.]

lUam St BaoTRBU. New York:

Man and the Two Worldt. By Wm. F. DIx and Randall Salltbnry. flJSO. The
Mind in the Making^ By James H. Robhuon. 12.50.
B. W. HuBBiCB, Inc.. New York:

AutobiOifraphy of Connte$$ Leo Toigtop. Translated by S. S. Kotellansky and
Leonard Woolf. $1.50.

D. AmjROM St Co., New York:

Prom Berlin to Bagdad and Babvion. By Rev. J. A. Zabm. f5.00.
lUaoouar. Bbacb St Co., New York:

Modem American Poetry. By Lonls Untermeyer. 92.M. American Poetry, 1999.
A MUeellany. $1.76.
DvPFiKLD Sl Co., New York;

The Honae That Died. By Henry Bordeaux. $1.75.
P. J. Kbnbdt Si Sons, New York:

To the Dark Tower. By Mark S. Gross, SJ. $1.75. Alentn. By B. M . Wllmol-
Buxton. $1.75. Scouting for Secret Service. By Bernard P. J. Doolcy. 11.25.
The Myttery of Jestti. By Dom S. Louismet $2.00.
Longmans, GaxsN A Co., New York:

Lady A vie Trewithen. By Beatrice Chase. |2.00.
BasNTANo's, New York:

Dieenchantment. By C. E. Montague. |2.00.
Thomas Y. Gaownx Co., New York:

An Introdnetton to the Study of Labor Probleme. By Gordon S. Watklns. 93.M.
HsNaT Holt St Co., New York:

Onr Beet Poets. By Theodore Maynard. $2.00.
DoiTBUDAT, Paob St Co., Garden City, N. Y.:

Merton of the Movlee. By Harry Leon WUson. 11.76. The New Con$atutionM
of Europe. By Howard L. McBaln and Lindsay Rogers. 13.00.
ScBWASTS, KnwiN St Fauss, New York:

Herald of Christ, Louis Bowrdaione^ SJ. By John C. Revllle» &J. $1.75.
Chablbs ScaDNsa's Sons, New York:

Yellow Butterflies. By Mary Raymond Shlpman Andrews. 75 cents. Broken
Barriers. By Meredith Nicholson. |2.00. Catherine de Midlci: By Panl
Van Dyke. 2 toIs. 19.00.
BKNStani Baonoott, New York;

Gathered Pragnunts. By F. M. de Zulueta, SJ. $1.50. No Uandleap. By
Marlon Ames TaggarL 12.00. The Confessions of Yen. Pather Augustine Baker.
Edited by Dom Justin McCann. 11.25.
G. P. Putnam's Sons, New York;

In the Porbldden Land. By A. Hyatt YerriU. |1.75. Studies In Literature. By
Sir Arthur Quiller^-Coucfa. |2.50. Three Wonder Plays. By Lady Gregory.
12.00.
BoNi St LiVBBiOBT, New Yoik:

Doubting Castle. By Elinor Ghlpp. 12.00. Gargoyles. By Ben Heebt |2.0t.
The Story of Utopias. By Lewis Mumford. |S.OO. A Book About Myself. By
Theodore Dreiser. $3.50.

E. P. DuTTON St Co., New York:

The Caveman Within Us. By William J. Fielding. $9.00.
Thb Enctglopbdia Pbbss, Inc., New York;

The Bride of the Lamb and Other Essaiys. By Mgr. Cyril Sigoumey W. Fay.
D. C. Hbath a Co., New York:

English Study and English Writing. By Henry A. White. Plrst Beck In English.
By A. L. Murray and E. P. Wiles.
Blasb Bbnuobb A Co., New York:

Saranae: A Story of Lake Champlain. By John Talbot Smith. $1.75.
Thb Higksonia Pubusbino Co., Stapleton, S. L:

Kings Dethroned. By Gerrard Hiekson. $9.50.
Thb Catholic Education Pbbss, Washington, D. C;

A General History of the Christian Era. By Nicholas A. Weber. Vol. IL
H. L. KiLNBB A Co., Philadelphia:

Abide With Me. Compiled by Mrs. R. Zeckwcr. New edition. 30 cents. Goin^
Home. By Eilxa Martin. New edition. fl.OO. Moments Divine. By Rer.
Frederick A. Reuter. fl.OO.
Pbnn Pvbushino Co., Philadelphia:

The Morals of the Movie. By ElUs P. Oberholtser. 11.25.
Gbobob W. Jacobs, Philadelphia:

The Madonna^ of the Curb. By Anna B. Myers. 11.75.
Loyola Univbbsity Pbbss, Chicago:

Julias Csfsar. Edited by Anthony P. Geyser, S J. 60 cents.
Thb Blodobtt Pbbss, St Paul, Minn.:

Man Alive. By Harrey A. Blodgett 50 cents.

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BIOGRAPHY

rugtx of An Bagle, Tbe. (Mother Amy Owrdon.

1[.8.H.) Blanche M. Kollj, Litt.D.
His Bmln«nce John Oftrdlnal Farley. Bight Bot. Mgr.

M. J. Lfivelle.
Joomal of My Life, The. By a Nun.
Voble Urinline, A — Mother Mary AMadeu. Dudley

G. Woolen.
Trae HUtory of MarU Monk, The. William L. Stone.

8T0BIE6 OF OOVVSBBXOVS

Ood's Voice in the Soul. A ConTert'a Story.

My ConTerslen. F. X. Farmer, S.J.

My Home-Comlnc. Inceborc Magnusaen.

Hew England ConTernon, A. J. O. Bobina.

Open Window, The. Samuel Fowle Telfair, Jr.

Story of My BeUfious Bxperienoea, The. Rot. Henry

H. Wyman. C.8.P.
True Story of a OonTenion. V. Ber. T. Y. Tobin.
Why Benald Knox Became a OathoUe. Bot. Bertrand

L. Conway, C.8.P.

CHURCH HISTORY

Advanced Anglican Aaramption, The. H. P. BnaaelL
Apoitolate to Non-Oatholiea» The. Ber. Bertrand L.

Conway, C.S.P.
Brief Hiiunnr of Bellfion, A- «,„^v

Oentnry of Oatholiclni; A. V. Ber. T. J. Shahan, D.D.
Chained Biblei Before and After the BeformatioB.

Bev. J. M. Lenhart. O.M.Cap.
Condemnation of Galileo, The. Ber. B. L. Oonway,

O.8.P.
la the Catholic Church a Menaee? Dudley O. Wooten.
Luther, Short Studiea. Rev. Moorhoaae I. J. Miliar,

8.J.. and James J. Walsh, M.D., Ph.D.
• «Open Bible" in Pre-Befomation TiB0% Tha. Bot.

J. M. Lenhart, O.M.Cap.
Outline of Church History. V. Bot. T. J. Shahaa. DJ>.
Pure T8. DUnted Catholielmn. V. Bot. A. F. Howit^

C 8 P
Why Priests Do Hot Marry. Rot. B. L. Oonway. O.8.P.

THB PAPACY
America's Tribute to Pope Bonodiet XV. Bditod by

V. Rev. Thomas F. Burke, O.S.P.
Canon Law. The Pope and the People. Samuel F.

Darwin Fox.
False DecreUls, The. Rev. B. L. Conway, O.8.P.
Temporal Power, The. L. J. 8. Wood.

DEVOTIONAL

Armed Guard, The (Prayer). Bey. John J. Burke,

C.S.P.
Beauty of Holy Scripture, The. Rev. P. Kuppers.
OathoUc as Citisen and Apostle, The. Bev. Walter

Elliott, C.S.P.
Christian Home, The. James Cardinal Gibbons.
Devotion to the Holy Spirit. Rev. J. McSorley, O.S.P.
Holy Communion. Monsignor de Segur.
Holy Souls, The. By a Paulist Father.
Hone. Rev. John J. Burke, C.S.P.
Hugo's Praise of Love. Rev. Joseph McSorley, O.S.P.
MMdng Necessity a Virtue. Rev. W. Elliott, O.S.P.
MMflodB for Life's Big Business. Rev. B. Rush

Ranken, S.J.
Mystery of Suffering, The. Rev. W. Elliott, O.S.P.
Novena to the Holy Ghost. Compiled by Rev. Walter

Elliott. C.S.P.
Our Father, The. AbbA Orou, S.J.
Soul-Blindness. Rev. Joseph McSorley, C.S.P.
Why We Should Hope. Rev. Walter Elliott, C.S.P.
Worth of the Commonplace, The. Rev. Walter Elliott,

C.S.P.

WAY OF THE CROSS
Little Stations on the Way of the Cross. Rev. John

J. Burke, C.S.P.
Some Thoughts on the Way of the Cross. Rev. John

J. Burke, C.S.P.
Stations of the Cross. Cardinal Newman.

AD^

AdTont, Its Meaning and Pnzpoi«. Doaa G^iiiipr
Babe of Bethleliem, The. BMtdinc* for Advwk ^

kbe of Bethlehem,

Thomas h Kempis.

Bethlehem. Father Faber.

Emaannel: God With Vs. 8. O. J.

Medltotiona for Advont. Bot. Blcb*r4 F. Oiaifei. SJ

Aeceptoble Time, The. Daily Boadtiica for Last ta

Thomas h Kempis.
Christ's Last Agony. Bev. Hovy K. O'Kooffe, CU
Fruits of Lent. Compiled fr«m the lAtnxgy. U

John J. Burke, C.S.P.
Lent in Practlee. Bev. John J. Burke, C.S^.
Lent, Its Meaning and Pnrposa. Frmn the Litsfia

Year by Dom Guiranger.
Thoughts On Holy Week. Selected from TheaM

Kempis.
Three-Hours' Agaaj, By a Panlist.

MOXTH OF THB 8A0BBD HXABT

Sacred Heart, The, Short MediUtiona foe Jane. Bi
Richard F. Clark. S.J.

MONTH OF THB BLBBBBP MOTHBB
Our Lady's Month. Rev. John J. Borkow O.SLF.

MOUTH OF THB PSBdOlTB BIdOOD
MedlUUons on the Proelou Blood loir Bwy B« 4
the Month. From the French of Mgr. La Beaim

DOCTRINAL

THB CHUBOH

Authorised Interpreter of Holy Serlptare^ The. in

liam H. Sloan.
CalkoUo Chueh» Whal Is the. Bot. Biehaid FA

O.S.B. i

CathoUo Faith. The. Bev. John B. Harney, C.&P. j
Christian VnltF— The Means of Attatntng It. By j

Missionary.
Christian Vnion, Projeets of. J. W. Poyntar.
Church of the Idling God, The. O. O. Shriver.
DlTlno Commission of tho CkiDck, Tho. Bot. Jeha ^

Harney, O.S.P.
Is One Church As Good As Another? Ber. Jeto

Harney, O.S.P.
Is There SalTution Outside tho Chvrekt Bev. Hei

0. Semple, S.J.
Mystical Body of Christ. Tho. Bev. L. E. BeUanti.
Scholastio Philosophy Explained, The. Rev. Henry

Wyman. O.S.P. i

To Whom Shall Wo Go? Bev. C. Tan de Von. j
Truth-Seeker and His Answer, A. Bot. A. P. Dejl

C S P
Trust the Church. W. F. P. Stockley.
Visible Chnreh, Tho. H. P. Russeli.
Voice of the Good Shepherd, Tho. Does It

And Where? Bev. Edmund Hill. CP.
Why I Am a Catholic. Bev. John B. Hamoy,

THE MASS

Ceremonies of the Masa^ The. Bot. 0. 0. Smytk.
Hearing of Mass, The.

Keeping Sunday Holy. V. Rev. J. B. Bagshavsw
Sunday Mass. V. Rev. G. Akers.

THE SACBAMEHTS— SAOBAMEHTAIiS
Confession of Sin, The. Bot. John B. Harney. CXf
Confession of Sins a DiTiao Institution. Bev. B. I

Conway, C.S.P. , _^

Frequent Communion for Toung and Old. Bev. Jsni

A. Maloney. ,

Conventual Life, The. Bight Rot. Bishop Ullatksnj
Indulgences, Tho Doctrine of. Bot. Hugh Pope. OJ
Purgatory. Henry Grey Graham, M.A.
Whom God Hath Joined. By Rev. J. Elliot Ross, OjBJ
Why AngUcan Orders Are Vot Valid. A PauB

Father.

OBJ

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CathoUe BdneaUon. Rer. W. J. Kcrby. Pli.I>.
<knr Syflkaa. Tlie. Joseph V. MeKee, M.A.
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Ywo ThovMuid Books and PMipldoii. Rot. B. L.

Conway, O.8.P.
JUimen aad BeUgioii. Rot. T. J. Brenaaa, 8.T.L.
Open-Mlndedxiees. Rer. J. McSorley, O.B.P.

ETHICS

Iioyalty. By Oardiaal Gibbons.
IB and Peoee. Rot. Joseph Keotfag, 8.J.
BtUM of Labor, The. ~ - - -

auileal BaiU of Wago^ 1

81b of Indlireroiice and

Joseph
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HAGI06RAPHT

THB BUIBBBD MOTMXB
De^tioB to Mary BJcht and VaofnL By a Pavlist

Father.
Mary, the Mother of God. V. Rot. Oanon P. A.

Sheobsn.
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P. A. Sheehan.

THB BAOTTB
of Hnngary, Patronois of' the Poor.
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of CPhrtet."

Mnrtyra Aoeordlng to Bernard 8haw. D. A. Lord, 8^.
Noel: A Ohrlstmaa Story. OhristUn Bold.
*'To Prepare the Way." JuUa 0. Doz.

PHILOSOPHT

OathoUc COrareh and OhrlaUaa Unity, The. Arthnr

F. J. Romy.
Incarnation and the World Oriali, The. Y. Rot.

Edward A. Pace, Ph.D.
PhUofophy and Bollof. Y. Rot. Kdward A. Paeo, Ph J>.
Propaganoa of Paganlm, The. Dndley G. Wooten.

SCIENCE

Astronomy and Mother Ohnreh. Bdith R. Wilson, M.A.
Oontenary of 8oiontl8o Thought, A. Sir Bertnun 0.

A. Windle. LL.D.
Darwin and "Darwlnlm.*

Windlo, LL.D.
Brolvtion — ^Do Wo Ooao Prom Adam Or An Apot

Rot. R. Lummer, O.P.
la the OathoUe Ohnreh An Bneay to Soieneot Rot.

R. Lummer, O.P.
Man or Apo? BolloetlMU on Bvolntton. Rot. H. 0.

Hengell, Ph.D.
ReUttvuy or Intordopendonoe. Rer. J. T. Blankart.
Salnta or Splrtts? .Agnes Reppllor.
Sotenoo and ReUglon Then and How. Jamoe J.

Walah, M.D., Ph!D.

Y. Rot. Goorgo M. Soarlei O.8.P.

Y. Rot. Goorgo M. SoarK O.8.P.

Thomas B.

Rot. R. Luc-
Rot. Thomas
Italy.'*

lUy.
Prando ZaTier— '*A

Charles Phillips.
m, Gabriel, Of Onr Lady of Sorrowa.

mer, O.P.
It. Jerome, Hla Fifteenth Oontenary. Y.

F. Bnrke. O.S.P.
It. John OapUtran— "A Soldlor-Salat of

Thomas B. Reilly.
it. JoMph, MMtl of PldeUty. By a PauUst Father.
It. Kathorlno of Alesandrl*— "A Saint for Soldiora."

Charles PhiUips.
It. Margaret-Mary— **The Pearl of Paray." L.

Wbeaton.
It. Fatrlok, the Apostle of inland. Y. Rot. Oaaon A.

Ryan.
It. Panl — '*The Apootle of Roeonatmotion." Y. Rot.

Thomas F. Bnrke, O.B.P.
tt. FanI, the Apostle of the World. Rot. John OsTa-
L luingh, 0.8.0.

k. Pool of the OroiCp the Saint of the OmelSed. By a
'^aaslonist Father.
». TlBoent do Panl— "Apoitte of Organlaed Ohartty."

Sonry Somerville.
iBtHora of the Saints, The. F. Dronet, O.M.
Krvnty-two Martyra of Ugandak The. Rt. Rot. H.
Stroieher, WJF.

LITERATURE
trlVI^Bg Power of Dantei The. Bdmond G. Gardner,
larioan Spirit, The. George N. Shuster.
Point Orew, The. Jacques Bnsbee.
.He Pounders of the HaUonal Oapttal, The. Mar-

.rot B. Downing.

jtlaoUo Yiew la Modern FletloB, The. May Bateman.

»rds of nature. Ohristian Raid.

idx' Pli^ la Ireland. John Barnes.

sorce Bernard Shaw. Daniel A. Lord, 8.J.

imM Vo Bbm'a Land, The. P. G. Smyth.

re and Literature — ^The Voed of a

Rev. John J. Burke, O.8.P.

Sir Bertram 0.

?^^

SOaOLOGY

and Jnstloe. Rot. Henry 0.

8.J:

BolahorUm. Rot. R. A. MeGowan.

Oaro of the Dependent Poor, The. Jamee J. Walsh,

M.D., Ph.D.
Oaae of Socialism tb. the Oalholio Ohureh and tio

United Stotes, The. Rot. Henry 0. Semple. 8.J.
Oateehiam of the Social ^estlon, A. Rot. John A.

Ryan, D.D., and Rot. R. A. MeGowan.
OathoUo Layman and Sodal Reform, The. Rot.

Joseph MeSorley. 0.8 J*.
OathoUe Social Worker la aa ItaUaa IMatrlel^ Tho.

Daisy H. Moseley.
OathoUe Womanhood and the SooUUatlo State. Helen

Haines.
OathoUc Doctrine on the Bight of Self-fitoremmoBl.

Rot. John A. Ryan, D.D.
Family Llmttatlon. Rot. John A. Ryan, DJ>.
Henry Geovge and PrlTute Property. Rot. John A.

Ryan, D.D.
Labor' a Aacendancy. Anthony J. Beck.
Minimum Wage Laws (RoTlsed 1919). Rot. John A.

Ryan. D.D.
Problem of PeeUo-Mlndednesa, The. Bdlted by Rot.

T. Y. Moore. O.S.P. (10 Oents.)
Program of Social Reform by Legidatloa, A. Rot.

John A. Ryan, D.D.
Rellgloua Ideals in Induatrlal Relatioaa. WiUlam

Oardinal O'Oonnell.
RIghU and Dutloa of Labor, The. Rt. Rot. Mgr. M.

J. LaToUe.
Socialism or Democracy. Father Outhbert, O.8.F.O.
SodaUat Stote Doomed to Pallnre, The. Rot. Joseph

J. Hereto, S.J.
Social Reform on OathoUc Llaea. Rot. John A. Eyan,

D.D.
Wage Le^slatlon for Women. Rot. Bdwlm Y. O'Hara.
What la Justice? Rot. H. 0. Semple, 8.J.
Why the OathoUe Ohureh Oanaot Aooopt

Y. Rot. George M. Searle, 0.8JP.

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The Table of Contents of the Decembery 1922, issue reads as follows :

I. Two Irish Pioneers of the Catholic Church

IN America and Australia Shane Leslie

XL A Prophet of Reaction: Charles Maurras Denis Gwynn

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The Silver Cup Caitlin nic Ghiolla Chriost

Vll. Unpublished Irish Poems — No. 20 Osborn Bergin

VIII. Poland: The New Military Power J. J. O'Connell

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General Literature and Science

Vol. CXVI. FEBRUARY, 1923. No. 695.

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THE

Qitholie^pld

Vol. CXVI.

FEBRUARY, 1923.

No. 695.

:mi^'

FSTCH0ANALT8IS.

By Charles Bruehl, Ph.D,

|ITHIN a remarkably short space of time, psycho-
analysis has become a fashion and a cult with a
numerous body of ardently devoted followers.
It was proposed in the early nineties by Dr.
Breuer and Dr. S. Freud, two prominent Vienna
nerve specialists, as a new therapeutic method for the ciure of
hysteria and allied mental disorders, but it rapidly developed
into a psychological system aiming at the explanation of all
human activities, both normal and abnormal, and gained a
vogue and a popularity rarely vouchsafed to scientific move-
ments. This phenomenal rise of the new theory must be at-
tributed to the fact that its fundamental tenets fall in with
certain prevailing trends of modern thought, notably evolu-
tionism, determinism, and anti-intellectualism, and that it
affords a plausible and specious interpretation of the psychic
life of man, an interpretation which, by its very superficiality
and easy obviousness, is calculated to captivate the unthink-
ing, and by its elaborate show of scientific thoroughness and
profoundness is devised to catch the fancy and to impress the
judgment of the multitude. What opposition there has arisen
against psychoanalysis has come from the strictly professional
circles of eminent neurologists, who not only belittle its merits

COPTUGHT. 1923.

VOL. CZVI. 37

Thb Missionaby Socibtt op St. Paui. the Apostlb
IN THB State op New York.

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578 PSYCHOANALYSIS [Feb.,

as a method of treatment, but see in it a menace and a danger.
Thus, Dr. George Matheson Cullen, an English physician of
high standing, writing in the Dublin Review (April, 1921),
declares: *That psychoanalysis is a real danger to society is my
serious conviction."

The basic contention of the psychoanalysts is, that in the
unconscious part of man's mind there exist forces, urges, and
impulses, which are at cross-purposes with his conscious life,
and which, though unknown and concealed, exercise a para-
mount influence on his conscious activities and determine his
decisions, emotional attitudes, and external actions, though he
is not at all aware of this fact, and continues to ascribe them
to entirely different motives. According to Freud and his fol-
lowers, this influence of the unconscious is so great that it
eliminates free will as a determining factor and reduces the
conscious life to a state of secondary importance. To have
made this discovery, Freud regards as his chief merit, and it
entitles him, in his estimation, to irank with Copernicus. One
enthusiastic admirer speaks of the Freudian discovery in this
exalted strain, almost verging on hysteria: *lt would seem as
though this new psychological knowledge and method will
ultimately have to be reckoned along with the great epoch-
making discoveries of the past — ^for instance, Newton's Theory
of Gravitation, or the Darwinian Theory — and may go further
than these in the extent of its application."

The psychoanalytical theory arose in this way. As a result
of various observations. Dr. Freud came to the conclusion that
mental disturbances and hysterical phenomena — such as un-
controllable laughing or weeping spells, unreasonable likes
or dislikes, violent outbursts of passion without adequate
motive, compulsory actions, muscular spasms, various dreads
and fears (phobias), unaccountable forgettings of words, loss
of speech, local paralysis, obsessions and manias of different
kinds — ^had their origin in some forgotten emotional expe-
rience that completely eluded the present knowledge of the
sufferer. This original emotional shock, in psychoanalysis,
is known as trauma or soul-wound. With regard to it, the
question naturally presented itself, how did it come about
that this experience dropped completely out of consciousness,
and why, in spite of that, did it continue to exert a disturbing
influence in the psychic life of the individual? To explain

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1923.] PSYCHOANALYSIS 579

this strange fact and to account for the startling manner by
which an idea was converted into a disease, the Freudian
hypothesis was put forth.

What had actually happened was this. In the past expe-
rience, mostly dating back to the days of childhood, the
memory of the occasion that caused the emotional tension,
had been dissociated from the accompanying feeling and had
slipped into oblivion, while the affective state still persisted
and became the source of actions for which no reason could
be assigned. This dissociation of idea and corresponding
affective concomitant produced the morbid condition which
tormented the unfortunate patient. The idea, however, had
been purposely ejected from consciousness on account of its
unpleasant, revolting, and immoral nature. No morbid
symptoms would have resulted, had the occasion been delib-
erately faced and overcome by reasoning or proper emotional
reaction. But mere automatic repression leads to psychic
troubles.

A cure can be effected if the submerged idea or memory
(complex) is again brought to light and deprived of its sinister
influence, which it can exert only as long as it is not properly
adjusted to the rest of the mental life. As soon as the split-off
and isolated complex is broken up and reintegrated, psychic
harmony is restored, and the mind again functions normally
and without interference. The disturbances caused by a
biuried complex may, by way of illustration, be likened to the
aberrations of a star from its regular orbit because of the
presence of some other heavenly body, the existence of which
is so far unknown to the astronomer, who, in consequence, is
puzzled by these seeming deviations from the law of gravi-
tation. It is in this way that the concealed complex reaches
out from the dark and interferes with the normal working
of conscious life.

The cure might seem easy; but there are various diflBcul-
ties to be reckoned with, which block the way to recovery and
frustrate the efforts of the physician. The guilty complex is
unknown to the patient, and its unearthing is a laborious task
requiring great skill and infinite patience. For the complex
resists discovery, and the patient actually abets its evasions,
since he secretly clings to his morbid symptoms, which afford
him emotional relief and procure him some mysterious grat-

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580 PSYCHOANALYSIS [Feb.,

ification. This is an exhibition of that double self which ac-
counts for the many striking inconsistencies of man. Of this
opposition. Dr. Brill complains when he writes: 'The time re-
quired to cure a patient is directly proportional to the degree
in which he is morbidly benefited by his neurosis. The pa-
tient dreads the disclosure, and offers opposition rather than
assistance.'* Consequently, a complicated technique had to
be elaborated in order to trick the offending complex, by
subtle and devious means, into self -betrayal. One of these de-
vices is the word-reaction method, in which the patient is
tested by his responses to a list of carefully selected stimuli-
words. Besides, the whole life of the patient is subjected to a
minute and rigorous scrutiny; his idiosyncracies, little man-
nerisms, slips of speech, embarrassments, and unaccountable
likes and dislikes are made the subject of detailed study, for
they all are, in some way, leakings from the unconscious,
and may, therefore, assist in the discovery of the hidden com-
plex. A slip of the tongue, consisting in the substitution of
one word for another, may prove highly suggestive, for all
such little mistakes are purposeful, that is, directed by un-
conscious tendencies. A name is forgotten on purpose, be-
cause it is connected with an unpleasant situation. Through
such and other errors, the unconscious reveals itself.

The chief means, however, to get at the stored contents of
the unconscious is the dream. The dream is the via regia to
the unconscious. Through it, we obtain glimpses of things
which at all other times are carefully screened from view.
Dream interpretation, accordingly, plays an important part
in psychoanalysis. Every dream is the fulfillment of a sup-
pressed wish, still lurking in the unconscious, but, by reason
of its unconventional or immoral character, not daring to
manifest itself in its real form. Even in the dream, the evil
tendencies, relegated to the region of the unconscious, appear
in some disguise, or they would not at all be tolerated in con-
sciousness. Hence arises a very intricate dream symbolism
which must be deciphered, if the real meaning of the dream is
to be disclosed. Freud holds that dreams never deal with
trivial matters, but always with vital concerns of the indi-
vidual. They revert, with special preference, to childhood,
when the instincts and passions are still uncurbed, and revive
experiences of a great emotional and passional tension. No

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1923.] PSYCHOANALYSIS 581

better key to the locked secrets of the unconscious exists than
correct interpretation of the symbolic events through which
the dream takes us. The dream is a great revealer of char-
acter, and mercilessly exposes the hidden and real self; be-
cause in it man tastes surreptitiously, and in a symbolic form,
of the forbidden fruit which, in his waking hours, he denies
himself.

In the course of the treatment, a stage occurs when the
emotional component of the complex is transferred to the
person of the analyst. By this transference, the surcharge
of emotional energy, which lay at the root of the trouble, is
worked off (abreacted), the mind is purged of the distorted
affections, and psychic equilibrium is regained. This process
of cleansing the soul of the psychic poison, by which it had
become infected, is called the cathartic method.

The cure cannot be regarded as complete and final until
the emotional energy, liberated by the destruction of the com-
plex, is directed to some beneficial end and turned into useful
channels. In this process, which is designated as sublimation,
the psychoanalytical treatment culminates. A dangerous
urge, a misdirected passion, a destructive tendency may be,
through sublimation — ^which does not suppress, but utilizes the
existing emotional forces — ^not only rendered harmless, but
converted into a potency for good and harnessed to the
noblest and sublimest aims. This is excellent pedagogy, but
it cannot be claimed by the psychoanalysts as an original dis-
covery of their own. It is, in fact, an axiom recognized by all
educators, who unanimously regard mere repression as bane-
ful and extremely dangerous.

Psychoanalysis, as a special therapeutic method, is built
upon a new cmiception of psychology, which gives a fuller
perspective and larger background to its peculiar postulates.
These more comprehensive aspects and more basic implica-
tions of psychoanalysis we cannot ignore, and it is on their
account particularly that we have a serious quarrel with the
new theory.

The mind, according to the view of the psychoanalysts, is
divided into two main sections : the conscious and the uncon-
scious. The conscious needs no further explanation. It em-
braces all of which we are aware at any given moment, the
thoughts, memories, feelings, and acts that come within the

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582 PSYCHOANALYSIS [Feb.,

focus of our attention or that may, without any difficulty, be
brought within the field of our vision. The conscious mind,
in the normal man, seeks to adapt itself to the realities of
life and the exigencies of society. It is controlled by ethical
principles, universally accepted standards of behavior, and
due regard for the opinion of our fellow men.

Below the narrow field of the conscious, and all around it,
lies the much wider realm of the unconscious, the terrific
dynamic energy of which is supplied by the vital urge that
incessantly impels all animate creation. Freud frankly iden-
tifies this basic life impulse with the sex urge (libido), and all
psychoanalysts put upon it a more or less sexual construction,
whence the predominantly erotic tone of psychoanalytic liter-
ature, which is so offensive to the normal reader.

In the region of the unconscious dwell the primitive in-
stincts that dominated the cave man, but which civilization
has outlawed, and which now growl and sulk in their cav-
ernous depths, tearing at the chains with which they have
been shackled. Here, also, are herded together brutal tend-
encies that would make the individual blush if their existence
were known, untamed and fierce impulses that would wreck
society if left to go unchecked, vile and shameless cravings
which the conscious mind disowns, and, in a word, everything
that is too ugly and loathsome to show itself in the light of
consciousness. The unconscious is a terrible prison that holds
the things which are incompatible with culture and civiliza-
tion; it is a room of awful mysteries, too horrible to be faced;
but it is also a storehouse of enormous energy, since the things
that are kept there are not dead, but alive with a fearful
vitality that constantly tries to break forth and overflow into
the conscious. The forces gathered in this dark region
acknowledge no law; they only obey selfish impulses; they
seek gratification at any cost; they are essentially egotistical
and antisocial. Into this chamber of horrors also such indi-
vidual desires and wishes are shoved as are at variance with
the individual's cultural and moral level. There they become
allied with some basal urge and form the emotional cluster
that is known as the complex. If the repression of the latter
is not successful, it breaks through all barriers and leads either
to criminal conduct or to abnormal psychic phenomena. The
complex which, according to Freud, works the greatest havoc

Digitized by VjOOQIC

1923.] PSYCHOANALYSIS 583

and is of the most frequent occurrence, is of such vile nature
that the mere mention of it would stain the pages of a decent
periodical and make it unfit for the eyes of the piure-minded.

On account of the tiurbulent and violent character of the
inhabitants of this frightful den that is situated right below
the threshold of the conscious, a vigilant guard is required
to prevent them from gaining access to consciousness and
finding an outlet in actions. This inhibitive agency, which
represents the self-protective urge and the restraining force
of society, is called the censor. In the normal man, the censor
fulfills his functions well, and forestalls any escape from the
motley crew over which he presides. Some men, however,
are not equal to the continual strain which society puts on
them; their resistance weakens, and the dark powers of the
abyss manage to get away from the control of the censor.
In this deplorable case, they begin to interfere with the con-
scious activity of the unfortunate individual, and either make
him a criminal or a neurotic. A neiurosis, in this view, is a
kind of substitute for criminal behavior. Both conditions are
deviations from normal health. Thus Dr. Brill: 'There is no
doubt that civilization, with its manifold inhibitions, imposi-
tions, and prohibitions, makes it indeed very diflScult for us to
live. There is not a hmnan being who does not feel the burden
of civilization lie heavy on his shoulders; and though we all
bear the cross as patiently as we know how, who of us in his
heart of hearts does not find himself sometimes discontented
and complaining? That is the price we have to pay for civil-
ization. Sometimes the injustice heaped upon a predisposed
individual is so great and overwhelming, that, as his deeper
sense of morality stays his rash hand from some criminal act,
he becomes neurotic; and sometimes he goes even fiurther, he
becomes psychotic. That is the way he tries to purge his
bosom of all perilous stuff."

During sleep, the vigilance of the censor becomes some-
what relaxed, and the loathsome monsters of the deep come
forth to disport themselves in the open and to enjoy their
temporary freedom. Not, however, in their real hideous
identity, but cleverly masquerading under some less offensive
symbol; for otherwise they could not get by the watchfulness
of the elisor. Moreover, the dream has the function to pro-
tect sleep: it could not allow the banished wishes and cravings

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584 PSYCHOANALYSIS [Feb.,

to assume their real form, since that would immediately startle
the sleeper into wakefulness and rob him of his needed rest.
The dream, for the benefit of the imprisoned urges, enacts
little dramas of jealousy, envy, hatred, and other vile pas-
sions, in which the repressed wishes find a vicarious gratifica-
tion without shocking the moral sense of the dreamer. In
the dream, the well-concealed antipathies crop out, and the
secretly nursed criminal desires come to the foreground of
the stage. When stripped of the symbolical disguise, the
dream lays bare the stark nakedness of the soul and unveils
all the little hypocrisies of the mind.

The repression exercised by the censor must not be con-
founded with deliberate self-control. From that it is sep-
arated by an impassable gulf. The psychoanalytic censor-
ship is an unconscious activity, an instinctive control exercised
by the social and self-protective urges over the antisocial and
pleasure-seeking lurges.

The idea of the censor is almost humorous. That a sober
scientist should have invented such a thing is truly incredible.
The censor and the office assigned to him by the psycho-
analysts does not belong to the domain of science; his place
is in a fairy tale or story for the nursery. There is no war-
rant to assume the existence of such an entity, with its utterly
impossible functions. The idea of the censor, with the absurd-
ities and crudities which it involves, is enough to discredit the
whole psychoanalytical theory. Dr. Cullen is right when he
says: "Over the censor, we need waste no words; for the idea
so utterly transcends all common sense that any attempt to
criticize it would be an insult to the intelligence.''

Many other assumptions upon which the new theory
rests are equally gratuitous and unwarranted; for example,
the hypothesis of the unconscious, which is supposed to ex-
plain the possibility of mental conflicts and psychic disturb-
ances. To account for these, it is not necessary to hark back
to an alleged legacy of primitive instincts transmitted to us
from ancestors living in savagery; all these phenomena can
be understood on the basis of the old theory of man, which
admits in him the existence of a double law, that may give
ample occasion for the most torturing mental conflicts and for
the most humiliating psychoses. The animal side of man
and the taint of original sin, on the other hand, offer fearful

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1923.] PSYCHOANALYSIS 585

possibilities of degradation and degeneration, which make the
appeal to the unconscious, in which slimy monsters of in-
iquity are precariously held in leash, utterly unnecessary.
The theory of dream symbolism has not a leg to stand on. It
would imply that the suppressed instincts possess a veritable
genius for the invention of appropriate imagery, and that they
are endowed with a resourcefulness anc( a plastic power
which would be the admiration and envy of every artist. It
stands condemned by its fanciful and artificial character.

As a therapeutic method, psychoanalysis has not yet
proved its claims to superiority over other methods. Of
course, it has effected some cures, but these most likely are not
due at all to that which is distinctive of psychoanalysis, but
rather to a candid disclosing of the patient's troubles, elicited
by the sympathetic interest of the physician, to a general re-
education and reorientation of the mental life, and, especially,
to a deliberate and patient training of the will. At all events,
it may be laid down as a law that there can be no permanent
recovery from nervous disease except through will-training,
a matter which the psychoanalyst sadly neglects.

Morally, there seems to be no objection to the psychoana-
lytic treatment if it is surrounded by appropriate safeguards
and if it does not cater unnecessarily to sex curiosity. It is diffi-
cult, however, to see how erotic inquisitiveness can be avoided,
since the psychoanalyst is stubbornly convinced that every
neurosis has its origin in a maladjustment of sex life, and
insists on prying into the most remote memories and the most
recondite secrets of the heart. In this respect, he is far more
exacting than the most rigorous confessor, who would shrink
from asking the questions which the psychoanalyst unblush-
ingly puts to the patient, and to which inexorably he demands
an unevasive answer. It goes without saying that a treatment
fraught with so much danger should be applied only by an
experienced and reputable physician. But even at the best,
the promise of success is slight, if we believe the words of Dr.
Peterson, who writes in the Journal of the American Medical
Association: *'I doubt if any persons have been benefited by
this treatment. It requires months or years of work over each
case, and it is very expensive. I have, on the other hand,
seen very bad results from the psychoanalysis of young men
and women, permanent insanity, and even suicide."

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586 PSYCHOANALYSIS [Feb.,

The use of psychoanalysis as a pastime deserves the sever-
est strictures, and must be condenmed as immoral, because it
fosters morbid self-introspection, creates sex obsessions, and
induces a passivity that renders one unfit for the tasks of life.
The mind is a delicate and nicely balanced mechanism; if
tampered with, it takes bitter revenge. Psychoanalysis is not
meant to be a toy; and if handled by the inexperienced, it
will cause precisely those ills which it was devised to cure.

Against the use of psychoanalysis in education, we must
utter a solemn warning. It is bound to affect unfavorably the
mentality of the child, by raising questions and making sug-
gestions which would filter down into the mind of the unhappy
victim, and become the seeds of morbidness and perversity.
Psychoanalysis is too coarse an instrument and too blunt a
tool to be applied to the innocent soul of happy childhood.
Even Dr. R. H. Hingley, in many respects an admirer of the
new theory, frowns on its application to pedagogics. ^We do
not believe it desirable, necessary, or possible,'* he writes, **to
apply the full technique of this method to the task of educat-
ing the ordinary child. We must remember that rapid as the
growth of this study has been, it is still in its infancy, and it
would be nothing less than a blunder and a crime to allow
our children to be the victims of some enthusiast with a smat-
tering of what is recognized as a most difficult and compli-
cated branch of knowledge."

At present, there is no prospect that psychoanalysis will
revolutionize education or that it will remake all our accepted
pedagogical ideas. We do not deny that psychoanalysis has
made some valuable contributions to pedagogical theory.
These do not consist in new ideas, but in having called atten-
tion to the dangers of mere external repression and in em-
phasizing the necessity of diverting the energies of the child
from evil purposes to inspiring and ennobling ends. Educa-
tion must be positive, not merely negative; it must direct,
utilize, and exploit the dispositions and native tendencies of
the child rather than repress them. But this is, in reality, a
pedagogical commonplace.

To deny the merits of psychoanalytic research along some
lines, would be unfair and puerile; so much human industry
and fervor as have gone into this movement, even if ill di-
rected, cannot but have some beneficial results. It is true.

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1923.] PSYCHOANALYSIS 587

then, that psychoanalysis has increased our experimental
knowledge of certain mental processes; it is also true that it
has laid the foundations of a scientific sex psychology, such
as is needed by the criminologist and the neurologist. It has
opened new outlooks on the pathology of the human mind
and has shown us the ravages of disease. As a science of the
diseased and the disordered mind, we are willing to acknowl-
edge its merits, though even these have been grossly exagger-
ated by its exponents. But when it goes beyond this sphere
and pretends to speak with authority on the normal and
healthy human mind; when it applies the distorted views of a
deranged mind and the lascivious symbolism of an erotic
patient to the interpretation of religion, morality, and art;
when it effaces the landmarks between health and disease,
and judges the normal by the abnormal; then we are com-
pelled to repudiate its claims and to rebuke its intolerable
arrogance, that contrasts so vividly with the habitual mod-
esty, diffidence, and reserve characteristic of the genuine
scientist.

The popularity, undeservedly enjoyed by psychoanalysis,
is largely owing to the blatant advertising of its champions
and the prurient appeal of its literature, in which the porno-
graphic taint is but too apparent. There is no earthly excuse
for the threshing out of sexual perversions, with all their
minute and nauseating details, in books that are intended for
popular consumption. It would be impossible to find a book
of this kind that could be safely introduced into a decent
Christian home.

Psychoanalysis cannot be hailed as a new psychology.
Its conception of mental life is too mechanical. Its person-
ification of the urges and emotions is suited only to the intel-
lectual level of childhood. It destroys the unity of human
personality and makes the continuity of consciousness inex-
plicable. In this fanciful system, the soul is not the chief
actor in psychic happenings, but merely the battle ground that
fiurnishes the scene for the interplay of unconscious forces,
the mind looking helplessly upon the raging struggle. For
free will there is no room in this psychology. Only one power
rules the universe, and that is the unconscious.

The creed of the psychoanalyst may be summed up in
five words: the omnipotence of the unconscious. Men are not

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588 PSYCHOANALYSIS [Fcb^

responsible agents, who control their own actions or think
their own thoughts. Their thoughts well up from the depths
of the unconscious and stream into consciousness. They them-
selves are only marionettes, moved from behind the scene,
where the unconscious holds absolute sway. Freedom of
action is a delusion; responsibility, a myth. Behind every-
thing is the irresistible urge. The word sin has no meaning
for the psychoanalyst. Crime is a disease. The only values
that remain in this strange world of the psychoanalyst are
health and disease. With all desirable candor. Dr. Andr6
Tridon states the case: **Man's duty in the future shall be
represented by one word: Health." Criminals, artists, heroes,
all are bunched together. Quite bluntly. Dr. D. W. Stekel
writes: ^^Lessing thought that the quickest thing in the world
is the passing of good from evil, because good and evil are
precisely identical; because the ethical motives build them-
selves over the criminal motives, and from the murderer to
the surgeon there runs a continuous line of development. In
fact, the surgeon is only the murderer, who has fitted himself
to the demands of civilization, and has sublimated his asocial
impulses to higher forms. All neurotics are people of strong
impulses. They are, in my view, throwbacks like the criminal
and the artist.''

Under such circumstances, we cannot regard the psycho-
analyst as a safe and trustworthy moral guide. Neither would
we place much confidence in him as a vocational adviser,
though he makes high claims in that respect. But when he
usurps the office of a physician of the soul, it is difficult to
remain calm and patient in the face of a presumption that
grates painfully on the mind of the Catholic, who looks upon
the priest as exclusively entitled, by historical and divine right,
to that exalted dignity and difficult ofiice.

But be this as it may, psychoanalytic investigation has
brought home to us the protective and curative value of the
Catholic practices of asceticism and confession. Asceticism,
by banishing evil thoughts, anticipates the formation of hidden
complexes and thus safeguards against mental disturbances.
Confession has a wonderful power to keep the mind clean and
free from perilous stuff that might lead to morbid psychic
conditions. What is good and beneficial in psychoanalysis
can be found in Catholic asceticism in a much purer form and

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1923.] PSYCHOANALYSIS 589

without tUe pseudo-scientific terminology which the psycho-
analyst so complacently affects.

The philosophy implied in psychoanalysis is destructive
of everything that mankind holds sacred. By its vile theory
of sublimation, it reduces the loftiest religious ideas to sex
symbols. God is the transfiguration of the father-image with-
out any objective reality behind it. Other religious concepts
are reinterpretated in even grosser and more blasphemous
fashion. Into this morass, where a foul and diseased imagina-
tion may find itself at home, we cannot follow the ravings and
vagaries of psychoanalysis. But, verily, psychoanalytic
world interpretation falls as a blight upon all human ideals.
It kills beauty and takes the glamour out of life, leaving it a
broken and wilted flower. With irreverent hands, it breaks
every altar and empties every shrine at which humanity is
wont to worship with bowed head and bent knee. Nothing
truly great and inspiring remains in the world; for everything
flows from the same foul source of brutal instinct, that ener-
gizes in virtue as well as in vice. In the distorting light of
psychoanalytic world philosophy, we see grinning at us, wher-
ever we turn, the death's head of sexuality and the grotesque
gargoyles of animal urges and sordid passions. If such a
philosophy, which glorifies the lowest tendencies and drags
the finest products of the mind into the slime, became uni-
versally accepted, life would lose its value, the world its
charm, religion its dignity, morality its majesty, and art its
fascination.

We tiurn away from this nightmare of ugliness to breathe
the fresh and bracing air of Christian philosophy, that makes
the heavens glow with beauty and the earth reflect the splen-
dors of the sky; that warms the soul with holy enthusiasm
and kindles the imagination with the fires of inspiration and
visions of Divine glory.

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WHERE ALL ROADS LEAD.

By G. K. Chesterton.

IV. The History of a Half-Truth.

||N fundamentals, the Church rejoices in being un-
changeable; but she is sometimes charged with
being too stiff and stationary, even in those ex-
ternals that are the legitimate sphere of change.
And in one sense, I think this is, indeed, true; if
we mean by the Church its mortal machinery. The Chiurch
cannot change quite so fast as the charges against her do.
She is sometimes caught napping and still disproving what
was said about her on Monday, to the neglect of the com-
pletely contrary thing that is said about her on Tuesday.
She does sometimes live pathetically in the past, to the extent
of innocently supposing that the modern thinker may think
to-day what he thought yesterday. Modern thought does out-
strip her, in the sense that it disappears, of itself, before she
has done disproving it. She is slow and belated, in the sense
that she studies a heresy more seriously than the heresiarch
does.

Most of us could point out examples of this error, if it be
an error, so far as the external controversial machinery of
Catholicism is concerned. There are Catholics who are still
answering Calvinists, though there are no Calvinists to answer.
There are admirable apologists assuming that the average
Englishman blames the Church for distrusting the Bible;
though nowadays he is much more likely to blame her for
trusting it There are those who have to apologize, in the
Greek if not in the English sense, for the exalted place which
oiur theology gives to a woman; as if oiur fashionable feminists
still held the views of John Knox about the monstrous regi-
ment of women. There are even some who excuse the ancient
Christian hierarchy for using ritual, when all the Baptists in
Balham have already become ritualists. In short, in this
merely conventional and external sense, we can agree that
the Catholic has been too much of a conservative. Cathol-

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1923.] WHERE ALL ROADS LEADr 591

icism» in the sense of most ordinary Cathotics, did deserve the
charge which so many Protestants brought against it. Cathol-
icism was ignorant; it did not even know that Protestantism
was dead.

But, though this fluctuation marks all the modem move-
ments, the case is not quite the same if we turn from move-
ments to men; and, assuredly, the Church is much more inter-
ested in the men than she is in the movements. The meanest
man is immortal, and the mightiest movement is temporal,
not to say temporary. But even in a secular sense, and on
this social plane, there is a difference of some importance.
Heresy follows heresy very rapidly in the course of a century,
but not so rapidly in the life of one heretic, still less of one
heresiarch; unless he is an utterly irresponsible fool. And a
great heresiarch is seldom so great a fool as that. The great
heresiarch generally sticks to his great heresy, even if his own
son generally abandons it The new heaven and the new
earth are generally new enough to last for a lifetime. The
Cosmos will not collapse for about twenty or thirty years. At
any rate, the man who manufactiured the Cosmos will not
admit that it has collapsed. In short, while the faddist philos-
ophy is amazingly fickle if we take history as a whole, the
individual faddists are not fickle, but fixed. They have thrown
away their lives on one theory, we might say on one thought.
The faddist is faithful to his fad; he was the first to hold it,
and he will probably be the last.

And with this, I reach a passage in my argument in which
I cannot avoid a certain egotism. There is one most dismal
and deplorable phrase current in the press, a phrase which
probably meant something when it began among the Noncon-
formists; but it has lingered, and even luxuriantly multiplied,
among those Nonconformists who cannot conform even to a
Nonconformist religion. I mean the heart-rending habit of
saying that this or that writer or speaker has **a message."
Of course, it is only a case of using conventional phrases with-
out noticing their content, and turning all sentences into
strings of dead words. For that seems to be the chief result
of compulsory education and unlimited printing. Huxley has
a message; Haeckel has a message; Bernard Shaw has a mes-
sage. It is only necessary to ask the logical question, 'Trom
whom?" to raise a thousand things that the writers have

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592 WHERE ALL ROADS LEAD [Feb.,

never thought of. And it is typical of the confusion, that the
same person who says that Haeckel has a message probably
goes on to say that he is an entirely original thinker. It may
be doubted, in any case, whether the professor desires to be
regarded as a messenger boy. But, anyhow, we, none of us,
desire a messenger boy who originates his own messalge. It
is true that Professor Haeckel might transform messages ac-
cording to his own fancy, since he makes up embryological
diagrams exactly as he chooses. But, normally, a man with
a message is merely a messenger; and the term as applied to
a religious or moral teacher must be a very extreme and even
extraordinary assertion of his direct inspiration by God. To
say that an ordinary modern moralist has a message is a con-
fusion of thought. To say that an atheist has a message is a
contradiction in terms.

The admirers of such a man are more serious when they
say that he is original. And yet, it is true to say that the one
thing that these original men never have, is originality. That
is, they hardly ever begin with the origin, or even attempt to
be an origin themselves. These revolutionists are always re-
actionaries, in the literal sense that they are always in a
reaction against something else. Thus, Tolstoy was reacting
against modern militarism and imperialism; Bernard Shaw
was reacting against modern capitalism and conventionalism.
In a world of really peaceful peasants, Tolstoy's occupation
would be gone. In a world of Bolshevism and bobbed hair,
Bernard Shaw has really nothing to say, except that his own
movement has gone much further than he wished it to. But
neither can be truly original in the sense of beginning at the
beginning, like a man who has to make a world. It is, there-
fore, not easy to find a proper phrase for this sort of intel-
lectual individualism; and the phrases current are very clumsy,
whether the people who use them talk of messages or of ori-
ginality, or soar into the sublime and starry nonsense of talk-
ing about an original message. But it may be a more modest
and exact attempt to suggest — ^what such people really mean
to say — that these intellectual leaders have something to say.
They have necessary and neglected truths that want explain-
ing, and they themselves happen to be very well fitted to
explain them.

And apologizing once more for a personal note necessary

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1923.] WHERE ALL ROADS LEAD 593

to the impersonal argument, it is true that there was a time
when I was in danger of this sort of individual distinction.
There was a time when some people suffered from the delu-
sion that I had a message. I do not know if ^ny went the
atrocious length of calling it an original message. But I do
not think I am merely misled by vanity, when I say that I do
think I might have managed to launch one of those things
that are called messages, one of those great modern messages
from nobody to everybody, which are only delivered to about
one person in ten million. It is possible that I might have
found a sort of self-expression in a sort of small intellectual
sect, of those who were willing to think, for about ten years,
that I was maintaining a new or a neglected truth. In other
words, the very little I thought I had to say, was at one time
in some real danger of becoming a complete philosophy. I
can only explain my escape from such a disaster by the mercy
of God; and it is true that even in those days, there was some-
thing in my mind, as there is in every man's, telling me that
what I wanted was not new truth or neglected truth, but truth.
And to have turned my one truth into a system, in the manner
of the modern pioneers, would have been nothing more or less
than giving my one truth the chance to turn into a falsehood.
The moment it had become a complete philosophy, it would
have revealed itself as an incomplete philosophy.

I am here taking my own case only because I know it
best; but I think the story may have a moral for many who
fear that the Catholic religion is likely to destroy individual
ideas, because it is able to digest them.

When I first read the Penny Catechism, my mind was
arrested by an expression which seemed exactly to sum up
and define, in a higher context and on a higher plane, some-
thing that I had been trying to realize and express through all
my struggles with the sects and schools of my youth. It was
the statement that the two sins against hope are presumption
and despair. It referred, of course, to the highest of all hopes,
and therefore the deepest of all despairs; but we all know that
these shining mysteries have shadows on the earth below.
And what is true of the most mystical hope, is exactly true of
the most ordinary human cheerfulness and courage. The
heresies that have attacked human happiness in my time,
have all been variations either of presumption or of despair;

VOL. cxvi. 38

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594 ALICE MEYNELL [Feb.,

which, in the controversies of modern culture, are called
optimism and pessimism. And if I wanted to write an auto-
biography in a sentence (and I hope I shall never write a
longer one), I should say that my literary life has lasted from
a time when men were losing happiness in despair, to a time
when they are losing it by presumption. I began to think for
myself about the time when all thinking was supposed to lead
to despair, or to what was called pessimism. Like the other
individuals I have mentioned, I was merely a reactionary, be-
cause my thought was merely a reaction; but it was a reaction
which, in those days, I might have been contented to call op-
timism. I ask the reader's indulgence, if I explain next how
I came to call it by a more intelligent name.

ALICE METNELL.

By Armel O'Connor.

A SHINING star she was —
Transparent, delicate,
Not crystal-cold, because
Passionate.

1 watched her in her sky
Singing and giving light.
And thought not she would fly
Out of sight.

Great yearning's heart she seemed-
And young — stars are not old.
I think the dreams she dreamed
Were pure gold.

She was a lovely star
That sang a whole life's way —
Her heavenly way, and far.
To her Day.

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THE EDUCATED GLASSES AND BOGUS BEUGIONS.

By James J. Walsh, M.D., Ph.D.

IE tendency of mankind to follow after new re-
ligions is so marked, that any manifestation of
this sort, even to the degree of absiurdity, should
arouse no astonishment in one who is at all ac-
quainted with religious history. It affects not
only the ignorant, but the educated as well.

Those who think it quite impossible for the better-to-do
classes, educated people, college graduates, those who talk
granunatically and are supposed to represent the flower of our
civilization, to be led into accepting absurdities, especially in
matters of religion, are not familiar with the vagaries of
human nature. Particularly in religion, men are very prone,
and women even more so, to follow after fantastic notions of
all kinds, and to affiliate themselves with supposed seers and
prophets, whose teachings are quite nonsensical, and whose
cults, after a generation or two, disappear, almost without
leaving a trace. It is, above all, the better-to-do classes that
are thus led into all sorts of insensate beliefs. Wealth and
nobility, particularly, have in themselves no antidotal value
against the tendencies of the human mind to wander into
extremes of credulity, under the influence of certain kinds
of appeal.

If cures are associated with the new religious cult, it is
comparatively easy to gain a large number of adherents.
Whenever there is promise of cure, most men put off reason-
ing, and just persuade themselves by what they hear, or by
what they think they experience. Men have been ciured, by
all sorts of nonsensical remedies, of serious affections, which
have sometimes lasted for years, and which have failed of
cure at the hands of regular physicians. Thousands of cures
were made by magnets; yet a magnet has no influence at all
on human tissues. Other thousands of cures were made by
little Ley den jars, mere toys we should deem them, that were
carried around Europe, giving people slight electric shocks,
but curing them of pains and aches and muscular disabilities.

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596 BOGUS RELIGIONS [Feb..

of headaches, pains in the stomach, of all kinds of vague
abdominal discomforts, until at last the movement wore itself
out. Hypnotism cured a vast number of people of all sorts
of things twenty-five years ago, or a little more, but now we
know that hypnotism is only induced hysteria. People who
were suffering from various affections, or who certainly had
various complaints, were thrown into hysteria by suggestion,
and then they proceeded to get better. It would remind one
of the old doctor who said: **I don't know what's the matter
with him, but I am giving him something that will give him
fits; I am great on fits."

Dowie cured people; Schlatter cured people; the Earl of
Sandwich cured a lot of people just by touching them; the so-
called Bethshan homes cured many persons a generation ago
just by declaring that disease was due to sin, and when you
put off the state of sin, then you got better. Clu'istian Science
cures people **by making the disease appear to be — ^what it
really is — an illusion." At the present time, Cou^ is curing
people; or, rather, he refuses to admit that he is curing them,
but he is teaching them how to get better and, lo and behold,
they are getting better. Many thousands of people went to
his clinic at Nancy last year, and ninety-seven per cent, of
them were bettered by him. All that he does for them is to
have them say: "Every day in every way I am getting better
and better." That, after all, is just about the same as saying:
''I can't have anything the matter with me, because illness is
an error of mortal mind and has no real existence, and, there-
fore, I must get better."

Anyone who wants to understand, or rather to study, the
mystery of religious psychology, and the tendency of intel-
ligent and educated people to follow after the most absurd
novelties in religion, should learn something about the career
of Johanna Southcott.

This woman probably had as great a following in England
at the beginning of the nineteenth century as Mrs. Eddy had
at the beginning of the twentieth century in America. Liter-
ally, several hundreds of thousands of people were attracted
by her doctrines and, above all, by her prophecies, and became
her devoted followers. Most of them who joined her new
religion were ever so much better educated than she was
herself, and it was from the middle classes, particularly in the

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1923.] BOGUS RELIGIONS 597

cities, and especially in London itself, that she drew her
following.

In her younger years, she had been a domestic servant,
and had managed to pick up a smattering of education.
Under the persuasion that she was divinely inspired, she with-
drew from the Methodist connection, of which she had been
an adherent, and began to dictate prophecies in rhyme.
Of course, she worked "miracles" of healing. The easiest
thing in the world is to make "cures,*' particularly cures of
the pains and aches, the muscular disabilities, the lamenesses,
and the like, of mankind. Hence, her following. After a
time, those that were cured were ready to accept as gospel
truth everything she said. A wealthy woman left large sums
of money for the printing of what she called the "Sacred Writ-
ings of Johanna Southcott," perfectly convinced that, in this
way, she was accomplishing a great, good work for God and
mankind.

Poor Johanna, very naturally reacting to this almost de-
ification of her, became more and more assured of her intimate
relations with the Almighty. She announced herself as the
woman spoken of in the Apocalypse (chapter xii.) as "clothed
with the sun, and the moon under her feet; and on her head
a crown of twelve stars.'' She thought she was destined to
accomplish that prophecy of the delivery of the Saviour of
men, the "man child who was to rule all nations with an iron
rod." She affirmed, though she was already beyond the age
of sixty, that she would be delivered of Shiloh on October
19, 1814. Shiloh failed to appear, and it was given out that
Johanna was in a trance. This was, of course, a coma due to
her nephritic condition. She died of dropsy on the twenty-
ninth of the same month. In the meantime, her followers,
all over England, had been in a high state of excitement and
expectation. The disappointment of the coming of the an-
nounced Shiloh did not break up her following, however;
they found some excuse by which they compounded for the
failure oJ the prophecy. And there are still followers of poor
Johanna to be found in England, or there were twenty-five
years ago.

With these details before one, it is easy to understand
Macaulay's comment on her career. It is to be found in his
Essay on "Von Ranke's History of the Popes," which appeared

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598 BOGUS RELIGIONS [Feb.,

in the Edinburgh Review (October, 1840), just a generation
after the death of Johanna, but which was based on Macaulay's
own personal recollections, as a boy, of the excitement with
regard to her, and on his intimate relations with many people
who had known her. He said:

We have seen an old woman, with no talents beyond the
cunning of a fortune teller, and with the education of a
scullion, exalted into a prophetess, and surrounded by tens
of thousands of devoted followers, many of whom were, in
station and knowledge, immeasurably her superiors; and
all this in the nineteenth century; and all this in London.
Yet, why not? For of the dealings of God with man no
more has been revealed to the nineteenth century than to
the first, or to London than to the wildest parish in the
Hebrid^. It is true that, in those things which concern
this life and this world, man constantly becomes wiser and
wiser. But it is no less true that, as respects a higher
power and a future state, man, in the language of Goethe's
scoffing fiend,

bleibt stets von gleichem Schlag,
Und ist so wunderlich als wie am ersten Tag.^

About the middle of the century, here in America, we had
Andrew Jackson Davis, the Seer of Poughkeepsie, who boasted
that he had never gone to school, and that he had never read
a book, yet who secured an immense following. One of his
books. The Harmonial Philosophy, went through several
score editions, apd that at a time when books did not sell at
all so freely as they do at present, so that probably he must
be considered to have written the ^'best seller'' of his time.
It was mainly devotees who swelled the number of possessors
and readers of this book, for books were expensive and peo-
ple did not buy them for fun.

It is easy to understand that Andrew Jackson Davis had
many imitators. Such curious movements spread by a sort
of psychic contagion. Then, besides, there was money in it
for the leader of the cult, and especially for those near him.
A good deal of prestige in a community might be gained by a
designing individual who was close to the divinely inspired
one. Under the circumstances, it is not hard to understand

1 ". . . remains always at ttie same pelnt, and it as prone to wonder as on
the first day of existence."

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1923.] BOGUS REUGIONS 599

that some shrewd persons fostered the development of these
founders of new religions, and often made some curious vis-
ionary the center of an interest that he might otherwise have
failed to obtain. After all, their place in relation to the new
religion-makers was not unlike that of the publicity agents
of all sorts of celebrities in our own day.

William Dean Howells, in The Leatherwood God, told the
story of one of these religion-founders who came into prom-
inence in southern Ohio, not long after Andrew Jackson
Davis's exploit brought him prestige and followers in the East.
There were others of them not far away, along the Ohio River.
Ohio, the mother of Presidents, seems rather given to follow-
ing after these curious prophets and seers and false gods of
one kind or another and to favoring extremes in religion.
At the present time. Southeastern Ohio is, we are told, filled
with ^Holy Rollers" and other curious emotional religions,
in which people, during the course of the religious services,
get a chance to express their religious feelings by bodily activ-
ities of various kinds. The National Federation of Churches
has told the story of the gradual replacement, in the country
districts of this part of Ohio, of the old Evangelical sects by
these newfangled jumping and rolling Methodists. And yet
Ohio rather prides herself on her standards of education, her
school system, and the general level of culture of her people.
All these accomplish nothing to hinder this tendency of the
people to adopt curious religious faiths of any and every
kind.

At the end of the nineteenth century and the beginning of
the twentieth, we had, in this country, another "prophet** in the
person of Alexander Dowie, who secured a great following,
mainly from the class that had made some money and were
now ready to spend it in following out their bent. Many
thousands of them were willing to surrender all that they pos-
sessed into Dowie's care, and to go and live with him at Zion
City, in preparation for the time when, as they seem to have
thought, they would be rapt up with him into heaven, as
Dowie declared he had been at his first incarnation, when he
was the prophet Elijah.

All three of these makers of new religions secured the
confidence and allegiance of their followers by the cures
which they made. There were devoted followers of Andrew

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600 BOGUS RELIGIONS [Feb.,

Jackson Davis who were quite sure that' he could cure abso*
lutely any disease that human flesh might be heir to, and that
it was only a question of securing his help to be able to put
off any ill, and thus to prolong life. As for Alexander Dowie,
in our own generation and in our large cities — ^not in the
country places where the people are more ignorant and sup-
posed to be more superstitious — Dowie made an immense
number of converts, whose conviction of the truth of his
teaching came to them mainly because they witnessed the
cures which he had made. In fact, a great many of these
converts had themselves been cured of what they considered
to be long-standing, serious ills. Dowie himself claimed that
he had touched and healed some 200,000 people. Due allow-
ance being made for some pious exaggeration in this claim,
there is no doubt at all that many, many thousands of people
thought they had been benefited by the divine power which
had been conferred upon Dowie, and which gave him the
right to make a new religion.

I doubt whether I can emphasize enough the fact that
these followers of seers and prophets who proclaimed a new
religion, were not the ignorant masses and, above all, were not
the people for whom life held so little, as to turn them to any-
thing that offered them a touch with another world than this.
On the contrary, the great majority of them had had the bene-
fit of our public school system; not a few of them had gone
into higher schools; and some of them, at least, were looked
up to as being far above the average of mankind, not only in
intelligence, but in the stores of knowledge which they had
secured. And, what is more, the great majority of the people
who became followers of these prophets and seers, and joined
the new religion, were quite sincere in their acceptance of the
new doctrines. It is true, a few of them had, for material
reasons, and especially for pecuniary advantages, put them-
selves in a position where, to say the least, they were rather
readily swayed by their own self-interest toward the novel
doctrines; but no such thing can be said of much more than
ninety-nine out of every hundred of them. They were simply
earnest seekers, faithfully engaged in the great quest after the
solution of the mystery of life, and thought they had found
it in the teachings of a person whom they had come to regard
as divinely inspired and whom they followed devoutly.

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1923-] BOGUS RELIGIONS 601

In view of all this, no great surprise should be felt at the
rapid and wide diffusion, in the present day, of Christian
Science, with its absurd doctrines and ''miraculous*' cures.
Mrs. Eddy, its founder, resembles, in many ways, her precursor
of a century ago, Johanna Southcott, whose voluminous writ-
ings have been described as ''all equally incoherent in thought
and grammar," and whose followers were about as numerous
as the adherents of Christian Science.

There are said to be, at the present time, nearly half a
million of members of the Christian Science Church. At the
time of Mrs. Eddy's death, a number of prominent news-
papers agreed in declaring that, very probably, nearly a mil-
lion of people had had their lives deeply influenced by this
new religion. Most of these had found in the new cult dis-
tinct solace from disturbing thoughts and dreads of various
kinds; and a great many of them were quite ready to declare
that they owed to it the cure of ills, which had been making
life miserable for them before, and for which they had tried
in vain to find relief from physicians, even though, not infre-
quently, they had tried a good many of them. This is, some-
times, proclaimed to be an unprecedentedly rapid diffusion of
a religion, and undoubtedly Christian Science must be con-
sidered a serious rival for the record in this matter.

It is to be noted that the foundation and rapid spread of
this new religion, the invention of a woman, took place just
at a time when women were, after many strenuous efforts,
at last coming into their rights, educational, social, and polit-
ical. Many of the adherents of the new cult said that it would
seem as though the liberation of the spirit of woman and the
broadening of the feminine mind had resulted in an imme-
diate, intense reaction, in which the feminine intellect had
found supreme religious expression. In religion, particularly
in the old order of things, women had been, almost invariably,
pushed into the background. In Judaism, she was almost a
nonentity; Christianity had forbidden her a voice in the public
church services; Mohammedanism had just barely admitted
that she had a soul; and, of course, the Eastern religions, fol-
lowing the Oriental feeling toward women, had relegated her
entirely to obscurity in connection with religious matters.

No wonder, then, that the new religion had a very definite
appeal to women, and especially to that very interesting crea-

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e02 BOGUS RELIGIONS [Feb.,

ture, the new woman. And as women have always been the
devout female sex, Christian Science soon came to be a
rapidly growing religious body. Its attraction was added to,
very notably, by the fact that it promised the cure of bodily
ills and, indeed, of all ills. It is true, its achievements in this
respect were made possible only by an acceptance of the teach-
ing of its founder, that there is no such thing as evil, and that,
therefore, no one can suffer from it; yet even this admission,
so hard to comprehend, seemed not too high a price to pay for
cure.

In spite of its absurdities and contradictions, the members
of the Christian Science Church — the converts to the new
faith — are, almost as a rule, educated people. Some of them
belong to the professions; not a few of them are writers;
newspaper reporters and even editors have been known to
join the Christian Science Church in their community; and as
for teachers, especially those of the feminine gender, who
belong to it, all over the United States, their name is legion.
And then, too, as a rule. Christian Scientists are well-to-do;
and it is generally understood in this country that well-to-do
folks must be looked up to as above the rest of the world.
Mark Twain pointed out that dollars and sense by no means
go together; and a number of critics of American social life
have not hesitated to suggest, that it is the unfortunate in-
fluence of the rich that is bringing about deterioration in art,
literature, and the drama in this country.

Still, the persuasion persists that educated people must be
capable of judging between sense and nonsense, and would
certainly not be readily hoodwinked into accepting absurdities
and, above all, letting themselves be deeply influenced by
them. Christian Science is, at the present time, winning to
itself thousands of Protestants, who were not firmly anchored
in their own faith. I have been told, and I think on very
credible authority, that in any city in this country, in the East
at least, Protestant congregations are dwindling in attendance
so rapidly, as to make this a very serious problem for religious
bodies, and that there is only one non-Catholic Church that
is gaining in attendance, and that is the Christian Science
Church. The cult seems to meet a particular need of our
time among educated people.

The answer is, that Eddyism — ^for scientists insist that it

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1923.1 BOGUS REUGIOtfS 603

is not science, and surely it is not Chrish^n— i& merely running
true to form when it makes converts by Tthc, thousand among
the well-to-do, the presumedly intelligent, and the supposedly
educated. This is the class of people who, in every genera-
tion, have been the followers of the new cults. They were the
disciples of Johanna Southcott, a little more than a hundred
years ago, to the number of several hundred thousand.
Seventy-flve years ago, they flocked after the Seer of Pough-
keepsie, whom Dr. Conan Doyle recalled to our attention a
few months ago as one of those of whom New York should be
proud. Twenty-five years ago, in the later nineteenth cen-
tury and the beginning of the twentieth, they were the ardent
devotees of Dowie, ready to hand over all they owned to him.
Of course, the followers of Mrs. Eddy come, to a great extent,
from the so-called cultured classes. There are a great many
of these who cannot think for themselves, but who like to
think that they think, and so they take suggestions. We are
living in an eminently suggestible age. There never was a
time when it was so easy to get followers for anything that
has an air of novelty, or that is a little different from what
people have been accustomed to.

This is the only way to judge of the meaning of Eddyism
as an historical and social incident — to see it in its proper his-
torical setting. The comparative sciences have enabled us to
understand many things hitherto obscure. Comparative his-
tory will do the same thing for those who take the trouble to
gather the materials.

In a recent article in The New Republic, Mr. John Dewey,
whose authority on the subject can scarcely be questioned,
and whose intimate touch with American higher education
for these many years has afforded him every opportunity of
knowing what he is talking about, does not hesitate to say that
our education, instead of making people more capable of dis-
criminating the true from the false in serious matters, has
almost exactly the opposite effect. He quotes Matthew Ar-
nold's expression that *Hhe chief advantage of education is
the assurance it gives of not being duped,'' or, to put it as he
prefers in the more positive form, that ^the profit of educa-
tion is the ability it gives to discriminate," and then says:
^'Judged by this criterion, education is not only backward, but
it is retrograding." He adds, and he could scarcely say it

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604 BOGUS REUGIONS [Feb-,

more emphatically: *This is the era of bunk and hokum —
there is more of it in quantity, its circulation is more rapid
and ceaseless, it is swallowed more eagerly and more indis-
criminately than ever before/'

Our education makes people suggestible, but not discrim-
inating. Professor Dewey emphasizes its failure to provide
a safeguard against social and political bunk, but should have
added also religious bunk, for surely it can be said, in his
words, that ''current schooling does much to favor susceptibil-
ity to a welcoming reception of it/*

That is why we have so many curious religions preached
in the fashionable hotels on Sunday mornings in New York
City, and in some of the theaters on Sunday night. Rev. Dr.
Newton, in an article in the Atlantic Monthly (October, 1922),
said that *Ve have the most variegated menagerie of cults
anywhere to be found." A friend of his described them as
**fads, freaks, fakes, supported by women of a certain age
suffering from suppressed religion." At one hotel it is Divine
Metaphysics; at another it is the Religion of the Subconscious,
the ''Hidden Giant;" at a third it is that curio of curios, the
Religion of the Solar Plexus; at a fourth it is a pretense, at
least, to some occult form of worship from the East. Then
there are varied forms of Spiritualism, Theosophy (new and
old), Mormonism for those who want it, and so on, ad infin-
itum.

There never was a time when people were so ready to be
taken in, and the ones that are taken in the worst are the
educated, or those who think themselves such, and the well-
to-do. Man is incurably religious. He gives up Christianity,
and then the Lord only knows what vagary he will follow;
and the more he thinks he knows, the more vagarious is his
choice likely to be, especially if "he" happens to be "she" in
quest of a new religion that will give her health here rather
than salvation hereafter.

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JDUANA'S BREAD.
By Enid Dinnis.

ETWEEN five and six hundred years ago, a scribe
who possessed some knowledge of lettering set
down the words of Juliana of Norwich, a devout
woman "living incluse," and sixteen Revelations
of Divine Love were thereby cast upon the run-
ning waters of time. After five and a half centuries, Juliana's
bread is now found nourishing a generation for which the
Shewings might almost have been intended, so fit are they to
answer the questions burning in the hearts of men and women
of to-day, and so eagerly does the modern mind spring on
Juliana's message as a thing singularly its own.

It is a strange and thought-provoking process to trace
Juliana's book through the measured periods, wonderful in
their "unperturbed pace," which went to its making. There
are authors to-day chafing under the necessity for waiting a
few months for the publication of their works. The script of
Juliana's Shewings waited three hundred years for publica-
tion. It was written at the end of the fourteenth century and
printed for the first time in 1670.

But the making of Juliana's book observed God's pace
long before it reached the stage of setting down. We have to
go back, beyond the revelation itself, to the period in the youth
of the woman destined to become a recluse, when, as she tells
us, she, a "simple creature unlettered, desired three gifts by
the grace of God." One of these gifts was to "have mind of
Christ's Passion." "Me thought I would have been with Mag-
dalen, and with other that were Christ's lovers, that I might
have seen bodily the passion that our Lord suffered for me."
This gift she asked to receive through a bodily sickness unto
death, in which she might suffer all the pains of dying, and so
have "kind," that is, natural, compassion with Our Lord. And,
she tells us: "This sickness I desired in my youth that I might

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606 JULIANA'S BREAD [Feb.,

have it when I were thirty years old-" So the first step of the
^'unperturbed pace."

^And when I was thirtie years old and a halfe, God sent
me a bodilie sicknes." ... So Juliana gives the simple his-
tory of what went before the wonderful vision granted to her
as she lay in the clutch of death itself in her cell, in the anchor-
age, built against the Church of St. Julian, outside Norwich,
when the priest **sett up the crosse before her face," and bade
her look thereon and be comforted.

The sickness and the vision of Our Lord bleeding on the
Cross, in which the revelation of Love was made in sixteen
**shewings," or revelations, occurred in 1373. Then, another
step. For from sixteen to twenty years, the anchoress sat in
her cell and pondered the meaning of the shewings. New
lights came to her as she pursued the art of Mary, "'the
Maiden," as she would have called her in the matchless dig-
nity of her simple diction. Finally, at the end of these years
of unhurrying speed, came the last great light that illuminated
all. **What? Wouldst thou wit thy Lord's meaning in this
thing? Wit it well: love was His meaning."

Then it was that the recluse, herself unlettered — ^which is
to say, she possessed no cunning with the pen, for intellectually
cultured she undoubtedly was — dictated her message to the
scribe, whose own precarious lettering, in some curious way,
seems to add force to the sentences he records. Perhaps it is
because they transcribe the simplicity of the anchoress's mind
— her lack of artifice, and the glorious discrimination as to
essentials and unessentials of the seer who "'saw God in a
point."

The naive manuscript preserved for posterity this heav-
enly doctrine of Divine Love, which Juliana's contemporaries
may indeed have shared to some small extent, for the man-
uscript was certainly copied, but which found its public many
hundreds of years after Juliana had yielded her '"longing
soul" to God. Is it going too far to suggest that the inter-
vening generations, to whom Juliana's book was accessible
to some extent, had not the piercing need that our own has of
the bread floating on the running waters of the centuries?

There seems to be no definite ground for supposing that
the Revelations were known to any great extent until Serenus
de Cressy came across them in Paris, in manuscript, and had

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1923.] JVUANA'S BREAD W7

them printed in 1670. This was a hundred and fifty years
after the invention of the printing press, whose sole business
in its early days was to print copies of spiritual treatises.
Had Juliana had a vogue, one would imagine that Wynkyn de
Worde would have set his name on an imprinted copy of her
Shewings.

The next edition of the Revelations was a reprint of
Cressy's transcript, published under Protestant auspices in
1843, a particularly uncongenial epoch, one would say. In
1877, when a section of the religious public was taking furtive
peeps into the treasury of medieval mysticism. Father Henry
Collins added the Revelations of Juliana of Norwich to his
series of medieval mystical and ascetical works. His render-
ing of the script is not unpleasing, although sufficiently mod-
ernized to be easily read. In 1901, a carefully edited and an-
notated version, by Miss Grace Warrack, was published.
Then, in 1902, the Rev. George Tyrrell published an edition,
in which, as in Miss Warrack's, the characteristic inconsisten-
cies of spelling and Juliana's quaint English were carefully
retained. It is in this form that Juliana's has become a pop-
ular book, and the book of many a soul out on the Quest.
To-day the Recluse of Norwich has found her way to so large
a public that her name, Juliana, scarcely needs its distin-
guishing appellation. We know her as Dame Juliana, Mother
Julian, or simply Juliana.

And strictly confined within the dogmatic boundaries of
the Catholic Church as her doctrine is, she is found on many
strange bookshelves. Heresy and schism have tried hard to
claim the author of the Revelations of Divine Love as a dis-
ciple of the **new learning." She lived in the days when Lol-
lardy was at its height. But Juliana's Revelation is an an-
swer, the answer, to LoUardy. Her adhesion to the teaching
of Holy Church, her anxious reiteration of the affirmation con-
tained in the words, *'I it am that Holy Church teacheth thee
and preacheth thee," is ever proving this. Dogmatic theology
is the touchstone to which her Revelation is constantly applied.
There is no revolt in the marveling, and in the ""soft dread"
with which she asks herself, looking on God as the Author of
all» "^hat then is sin?" And it is to her faith and trustful-
ness that the answer is given.

The perfection of Juliana's doctrine lies in its exquisite

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JULIANA'S BREAD [Feb..

balancing of the truths which make up the paradoxes of faith
— a truth in each scale, and perfect equipoise. Thus it is
essential that her book should be read and accepted as a
whole, or the result may easily be disastrous. It is founded
on a terrific contradiction, the Passion of Christ, and of all
creatures suffering with Him, on the one hand, and, on the
other, God's Love, which acclaims itself so triumphantly at
the end. It is the habit of free-lancing admirers of Juliana
to quote passages from her book, and thus to reduce to a bale*
ful sentimentalism that which is the glorious upshot of the
virile truth so gallantly faced and scrutinized by the valiant
woman in her cell.

It is against this very danger that we find a warning writ-
ten at the end of Juliana's Revelation, by the scribe who sent
it along the centuries. It runs: "^And beware thou take not
on (any) thing after thy affection and liking, and leve another:
for that is the condition of a heretique, but take everything
with other. And trewly understanden all is according to Holy
Scripture and grounden in the same." How well the words
might have been written for the "mystics" of to-day; for the
adherents of "New" Thought, "Higher" Thought, "Free"
Catholicism, "Christian" Science, and other misnamed cults;
or for the writer who would essay to give the Catholic view,
without the sanctions and safeguards of membership in the
Catholic Church.

To attempt to interpret the "all's well" of Juliana's mes-
sage without full and definite acceptance of its cause — the pain
which was love, the love whidh was pain — ^is a very "naught-
ing," to use her own speech, of its might. How magnificently
she refutes the heresy of these later days, which would deny
the lesson of pain, and which calls suffering an unmitigated
evil. Juliana, who alone arriyes at a demonstrated "all's
well," "desired a bodilie sickness," and that with a reasoned
desire, formed in her youth, that it might be granted in her
mature years. It would almost seem that Juliana's youth
knew, so strangely was its generosity tempered with the wis-
dom accessible only to experience.

Of what is Juliana's Shewing built up? Her Revelation
of Divine Love is based upon a "bodilie shewing" of the Pas-
sion of Our Lord, unique, perhaps, in its detailed description
of the physical dolors attendant on death by crucifixion. With

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1923.] JULIANA'S BREAD 609

a calm» careful precision, the anchoress takes note of the
bodily sight of the plenteous sufferings. She sees the flowing
of the Blood from the garland, and notices that the drops fall
like the drops of water that fall off the eaves of a house after
a shower of rain. She notes, furthermore, that they spread
on the forehead to the size of the scale of a herring. She
notes all this out of her comprehension of the fact that the
vision is not for her only, but for all her '*even Christians."
The anchoress never loses sight of this — that she is but repre-
senting her fellows. '*A11 that I say of me I mean in person
of all my even Christians."

So terrible is this revelation of the bodily suffering of Our
Lord that Juliana in her honesty confesses that **as a wretch
I repented me, thinking if I had wist what it had been, loath
had me been to have prayed it." There is no morbid gloating
in the description of the pains which she sums up so unflinch-
ingly. And withal, how tenderly she puts it. "All is too little
that I can say, for it may not be told. The shewing of Christ's
pains filled me full of pains, for I wist well that He suffered
but once, but as He would shew it to me and fill me with mind,
as I had before desired. And in all this time of Christ's pres-
ence, I felt no pains but Christ's pains."

Such is the basis of the heavenly Shewing. And from the
dying and agonizing Christ there springs a sudden joy. She
is shown an inward part to the vision, ''which is a high and
blessedful life which is all in peace and love." ''With a good
chear" Our Lord looks on His wounds. "With a sweet behold-
ing" He shows His blessed Heart cloven in twain, and "says
full blessedfuUy, 'Loe, how I love thee.' As if He had said:
'My darling, behold and see what liking and bliss I have in thy
salvation: and for My love enjoy with Me.'" "This shewed
our good Lord to make us glad and merry."

So upon the bodily sufferings, so unswervingly encoun-
tered, and shared, are based the inward visions that are all
peace, joy, and consolation. Juliana has found her heaven in
the Crucifix, from the beholding of which the modern mind
turns with a shudder. She is invited to look up from the cru-
cified Clu*ist to Heaven. She replies, inwardly, with all the
might of her soul: "Nay, I may not, for thou art my heaven."

Such is the seamless garment of Juliana's Revelation of
Divine Love. The "ghostlie shewing" coming along with,

VOL. CZVI. S8

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610 JULIANA'S BREAD [Feb.,

and out of, the ^^bodilie shewing" she humbly craved that she
might have more compassion with her Lord. Ever obedient
to the teaching of the Church, she has asked no extraordinary
favor, no supernatural vision, only a bodily sickness, and this
with a condition that it should be made if God so willed, ^fm
me thought that this was not the conunon use of praier." But
of the other "^mightie desire,*' that of receiving the three
wounds of '*verie contrition, kind compassion and wilful long-
ing to God,'* this was ^'asked mightilie without any condition."
How characteristically Divine Love rewards her humility.
Like our Blessed Lady, a remote generation is calling her
blessed.

In analyzing the structure of Juliana's book, it is difficult
to distinguish the threads, so closely interwoven in the fabric
of its message. For some twenty years, as has been seen, the
anchoress pondered over the things indicated by the visions.
In them Our Lord may be said to have opened out avenues,
along which the understanding of the recluse pursued its way
through the long years succeeding her miraculous restoration
to health. Then, into these meditations were interwoven the
spiritual problems which weighed heavily on the minds of
men in those days, as evil as our own.

Although a recluse. Dame Julian of Norwich -would not
have been cut off from the sounds of the busy world. As
Father Dalgairns has shown, in his illuminating preface to
The Scale of Perfection, in which he discourses largely on
Juliana, Norwich was the second city in medieval England,
and the recluse's cell must have been penetrated by the voice
of those various problems that disquieted the last hour of the
Middle Ages. In the message which she held, in embryonic
form, as it were, in her heart, Juliana found the answer to
these perplexities.

And so it is that the Revelation works itself out into the
perfect compendium of Divine philosophy and of the Church's
theology, cast, one might say, in an apologetic mold, for the
soul of the anchoress asks the burning question, and is an-
swered; and the bread is cast upon the running waters.

So she delivers her Message, with its paradox. *'Sin is no
deed." But, **sin is Hell." The very quaintness of her phrase-

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1923.] JULIANA'S BREAD 611

ology lends force to her words. There is no question of ro-
manticism — of affecting medievalism — ^in this finding. Jul-
iana's words are intrinsically valuable in their meaning.
Strong, rugged sentences convey to us the root meaning of
familiar words smoothed to meaninglessness by constant use.
How expressive are such negations as ^'unmighf and the
*'naughting" of the fiend. We cannot afford to dispense with
the anchoress's diction any more than with her scribe's hap-
hazard spelling. She gives to "mirth" and "merry" their
original meaning, which is to say, that they are not secular-
ized, but applicable to the sacred personality Itself. Our
Lord speaks merrily from the Cross to Juliana, when He has
led her through the course of His sufferings to their great
meaning. It was a great spoliation that robbed religion of
such words as "merry." Her words thump on the heart like
a knocking on the door with the knuckles where the bell h^s
failed to gain an answer. They melt the heart with their
appeal, with their homeliness and their "courtesie." (Juliana
cannot be translated; one falls into her way of speaking!)
She attempts to give Our Lord's words, "that may not be de-
clared here, but let every man with the grace that God giveth
him receive them with our Lord's meaning." And what do
they not suggest as a revelation of tender, familiar friend-
ship? "It was as though He had said: *My deare darling, I
am glad thou hast come to Me in thy woe.' "

The problem of the existence of evil is the great puzzle
that presents itself to the anchoress. "And after this I saw
God in a point ... by which sight I saw that He is in all
thing, and doth all that is done. I marvelled in that sight
with a soft dread, and thought: what is sin?" She sums it
up. "In the sight of God is no happ . . . Sin is no deed . . .
There is no doer but He. God doth all thing, be it ever so
litle. I saw full truly that He changed never His purpose in
no manner ne never shall without end, and therefore all thing
were set in order before anything was made, as it shall stand
without end, and no manner of thing shall fail of that point;
for He hath made all thing in f ulhead of goodnes." And from
this she finds that sin is no deed, and "would no longer marvel
in this, but beheld our Lord what He would shew."

It is in a later revelation that she is taught how sin is the
smartest scourge that any chosen soul may be smitten with.

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812 JULIANA'S BREAD [Feb.,

•The soul hateth sin more for its horribility and vileness than
it doth all the pains in Hell/' She views sin apart from its
consequences — ^punishment. Or, rather, to her love-purified
eyes, sin z^ Hell for 'Hhe soul which beholdeth the kindness
of our Lord Jesus." To her, sin is the utmost pain of the
chosen soul, and is virtually identified with pain. •'Sin is
Hell, as to my sight," she says. From this she forms the
daring conception that the pains of those who fall because of
frailty, are the same as other pains and are recompensed in
Heaven like any other form of suffering. Thus eternal good
is derived from the evil. She cites the great penitents, St
Mary Magdalen, St. Peter, St. Paul, and (a pleasant little local
touch) St. John of Beverley, whom Our Lord showed with the
others "for homeliness and countrey sake," **how they be
known in the Church on earth with their sins, and it is to them
no shame, but all is turned them to worship." She grows yet
more daring: ^^God showed that sin shall be no shame, but
worship to man; for right as to every sin (there) is answering
a pain by truth; right so for every sin to the same soul is
given a bliss by love." "And all this our Lord showed to
make us glad and merry in love."

But, like the great Apostle of Love, Juliana seems to find
deliberate sin an impossibility in the soul which has accepted
Our Lord. With her, sin is ever the inadvertent, quickly-
repented-of fall. As with St. John, there can be but one real
sinner — the unbeliever, or the one who has no love for Love,
and him she leaves out of the reckoning. So long as we call
sin by its name and feel its pain, we are safe — ^"as children,
innocent and unloathful." That is Juliana's doctrine, as in
every case, the common teaching of Holy Church as opposed
to a favorite error of to-day which would fain make illicit use
of her assertion that "sin is no deed." "Whosoever abideth
in Him sinneth not," says the great Apostle of Love. And,
again, "if we say that we have not sinned, we deceive our-
selves." Both apostles of Love have grasped the paradox.
"Sin is a disease," says the modern wiseacre. "Sin is a pain,"
says Juliana. And the two are as far as the poles asunder.
For St. John and Juliana the one deliberate sinner is the
person who says, "there is no sin."

Such is the first "privity" that God reveals to her, "this
sovereign friendship of our courteous Lord, that He keepeth

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1923.] JULIANA'S BREAD 6l8

us so tenderly whiles that we be in our sin.^ . Ever the weight
of sin is predicated, and this sense of sin is>eached when
**He toucheth us full privily, and showeth us our sin by the
sweet light of mercy and grace." In these revelations every
Divine action turns on the pivot of Love. When we see our-
selves so foul, we **wene that God were wrath with us, and we
be stirred by the Holy Ghost to contrition." But with God
there is no property of wrath. **Then showeth our courteous
Lord Himself to the soul merrily, and of full glad cheer, with
friendfully welcoming as if it had been in pain and prison,
saying thus: 'My deare darling, I am glad that thou art come
to me in all thy woe.' "

This Divine winsomeness achieves its end. **The more
that each kind soul seeth this courteous love the loather he
is to sin and the more ashamed." Sin becomes no light thing.
'Tor if it were laid before us all the pain that is in Hell, and
in Purgatory, and in earth to suffer it rather than sin, we
should rather choose all that pain. For sin is so vile and so
mickle for to hate that it may be likened to no pain which
is not sin." Thus is answered the question which Juliana,
looking on God as the maker of all, be it ever so little, asked
of herself with a "soft dread:" "What then is sin?"

But in resolving sin into pain, Juliana makes it a part of
the latter problem, a more vital one to our own age than hers.
She treats the question of suffering in her beholding of Our
Lord on His Cross. The kind compassion, to obtain which in
a fuller degree she has begged this vision, makes her intensely
sensitive to the physical torment. "I had some deal feeling in
our Lord's passion," she says, **yet I desired to have more by
the grace of God." When she has witnessed all the terrible
detail^ of the agonizing death by crucifixion, she admits, in
her honesty, that she repented of her request. She sees the
"sweet flesh drying in her sight," part after part with marvel-
ous pain. The sufferings in the "sweet body of Christ" are
reproduced in her own body. "All this time I suffered no
pains but Christ's pains." "I thought me, full little I knew
what pain it was that I asked." Then she tells us the mystical
message. Love has Its answer to the terrific problem. She
hears a voice telling her to look up from the Cross to Heaven,
and she answers inwardly, with all the might of her soul:
"Nay, I may not for thou art my Heaven. For I had leaver

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614 JULIANA'S BREAD [Feb..

been in that pain till doomsday than have come to Heaven
otherwise than by Him."

And so the great truth : by pain Love has revealed itself.
For her the Crucifix is Love in ecstasy. •*Loe, how I love
thee!" cries Our Lord. And thus was she ^'learned" to choose
Jesus for her Heaven. She feels the flesh repenting and the
soul assenting to her suffering at the same time. Then, sud-
denly, she understands Our Lord's meaning and becomes "full
merry." **And here saw I the love that made Him suffer, it
passeth as far all His pains as Heaven be above earth, for
pain was a noble, precious, and worshipful deed, done in a
time by the working of love, and love was without beginning
and shall be without end."

Our Lord sees that His message is comprehended and "in
that He is well apaid." So we have the paradox which a
modern thinker has applied to the sufferings in Purgatory.
"Love is pain and pain is love." Here is the key to the suffer-
ings of the saints, and of the penitents — those who loved
much — and, as well, to all involuntary suffering, which be-
comes an invitation from God to the soul to make it the
measure of its love, by the simple act of acceptance. "Yea,
Lord, grammercy. Blessed mote thou be." The soul has but
to regard its suffering "with a good cheer," and the very pain
itself is made to pronounce the words, "Loe, how I love
Thee I" And with love comes joy.

It is a curious perversity of mind which would make
people see symptoms of revolt against the Church's teaching
in Juliana's Shewings, rather than that which she throughout
perceives them to be, an answer to the hard sayings that
trouble her own mind, and the faith of many around her.
She faces the doctrine of eternal punishment, that paramount
perplexity of our present day. How, she asks, can Heaven be
the perfection of happiness, and the perfection of charity, with
the knowledge of the suffering of the reprobate in Hell? She
puts it simply : "One point of our faith is that many creatures
shall be damned as angels (were) that be now fiends, and
understanding this methought that it was impossible that all
things should be well." But Our Lord has promised her that
all things shall be well, and she believes tliat God's word shall
be saved in all things. She sits in her cell thinking her long
thoughts and seeking a solution to the mystery. "And as to

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1923.] JULIANA'S BREAD 615

this/' she says, *'I had no other answer than this: That that is
impossible to thee is not impossible to me. I shall save my
word in all things and all things shall be well.' "

Then Divine Love functions once again to soften the hard-
ness of the saying to one enjoying the "sovereign friendship"
of God. She learns of the "great privity" — the deed which is
to be done on the last day that shall make all things well.
Of this great privity, "there is no creature beneath Christ that
wot it." The angels and the saints in Heaven are not in the
secret. It is to be no mere explaining of God's past action,
but an actual deed, analogous to creation, but passing the
comprehension of men and angels. This great deed "is or-
dained of our Lord God fro without beginning, hid and treas-
ured within His blessed breast. For right as the Blessed
Trinity made all things out of naught, right so the same Blessed
Trinity shall make well all that is not well." The mystery re-
quires a stupendous act of faith, like that of the Holy Eu-
charist. One might liken it to an act of "uncreation," to an
incomprehensible undoing, but Juliana expressly bids us not
to be busy with the thing which God has chosen to hide. She
discovers in Our Lord a love-longing to reveal this privity;
and in asking us to wait patiently for the day which shall
reveal it. He would, as it were, thank us for our faith and trust.
And He goes thus far in revealing a glimmer of the great light
to the woman who represents, as she is always so careful to
remind us, her evep Christians — all such as shall be saved.
She would make bold to have us believe that Divine Love
sufifers — ^may one so put it? — ^from having appearances against
It. Juliana's "courteous Lord" recognizes our difficulty, and
is grateful for our act of faith. Reading this wonderful mes-
sage, one marvels that the "great privity," the deed which shall
be done, has not taken a universal hold on the minds of men
seeking a solution of the hardest saying of our faith. "And
in this I was taught," says the recluse, "that I should stead-
fastly hold me in the faith as I had before understood."

And so throughout the Revelations. "And I was strength-
ened, and learned generally to keep me in the faith, in every
point and in all that I had before understood." It amounts to
a touchingly human story of Divine condescension, of Love's
response to the generosity that "desired three woundes of
God," and "more true mind in the passion of Christ." Her

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616 JULIANA'S BREAD [Feb.,

doubts are answered personally, as it were. The dark spirit
of the age is not allowed to touch her as it did many of the
inmates of anchorages who busied themselves with God's
privities without first asking of Him three gifts.

It seems incredible that heresy should have dared attempt
to class her with the latter, as the editor of the 1843 edition
does, in his patronizing apology for certain things that *^spu*-
itual people" will disapprove of in her Revelations. This
editor admits that she was not one of WydiTs party, though
living in his times, but he takes her to have been informed by
a similar spurit, even whilst Our Lord says to her : ^'I am He
that Holy Church teacheth and preacheth.'' Much of this
misapprehension no doubt arises from failure to grasp the
fact that the Revelation is an image of a central truth carved
out in relief. The passing over of such things as were '"not
specially shown'* is in no sense a belittling, still less a con-
demnation, of those relative truths. The anchoress is con-
stantly at pains to explain this. But all that could serve to
blur the outline, or fill in the background, has been cut out so
that *^God's goodness" stands out, clear and sharply defined.
One creature only. He shows her — His Mother, our Lady
Saint Mary, for there it would seem that Love must make
the exception. The anchoress has a '*high ghostlie showing
of His deare worthie mother." But the teaching of the Shew-
ings is of the ultimate end to which all means are directed.
"We pray to God for His holy flesh, and for His precious
blood. His holie passion. His deare worthie death, and wor-
shipful wounds. . . . And we pray Him for the sweet mother's
love that bare Him . . . and we pray for the holie cross that
He died on." And all the help that we have of these, and **all
the helpe that we have of the blessed company of Heaven and
the holie blessed friendship that we have of them" — it is all
"of His goodnes."

And to this "goodnes," this essential, Juliana directs her
eyes in the vision vouchsafed. It is the mystic's union with
God — the looking at Him directly with the eye of the soul
rather than as reflected in creatures — that she achieves. She
sees the Giver beyond the gift. The heretic who would read
here a belittling of the means ordained for our help by Holy
Church has simply failed to grasp the meaning of creatures,
or to recognize how completely his own knowledge of God

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1923.] JULIANA'S BREAD 617

depends upon them. Juliana's sublime conception is summed
up thus: "God of thy goodnes give me thyself, for thou art
enough for me, and I may ask nothing that is less that may be
fully worship to thee, and if I ask anything that is less, ever
me wanteth. But onlie in thee I have all."

And this brings us out of the range of controversy or apol-
ogetics to the "blessedful" consideration of Juliana's devotion.
Her book is a devotional as well as an apologetic work. Or,
rather, her apologetics take the form of devotions, devotions —
is it too daring a thought? — addressed by the Creator to the
creature whom He "loveth and keepeth" because He made it.
'This litle thing (all that is made) methought it might have
fallen to naught for litlenes. And I was answered in my
understanding, *It lasteth, and ever shall : for God loveth it.' "

So the Creator reveals Himself to the marveling soul, in
a torrent of tenderness, of wistful desire to make His love
understood, and His word trusted. He prays the soul to be-
lieve in Him. He stretches His arms on the cross and cries,
**Loe, how I love thee I" and if the soul reads love in His Pas-
sion He is "well apaid." Such is the devotional side of Jul-
iana's book. Her side of the devotion is gloriously summed
up in the words : "God, of Thy goodness, give me Thyself."

The bread of her devotion is not "fancy bread," for none
of its nutritive properties have been extracted. She bids us
take God's comfortings as largely and as mightily as we may;
and largely and mightily she sets them forth. A simple
woman and unlettered, she sets the centuries thinking, as she
thought tlirough the twenty years during which her message
ripened in her mind.

If the date given on a certain manuscript be not, as some
aver, a scribe's error, Juliana lived to be a centenarian, and
like the other apostle of Love suflfered a long exile, albeit
that she had said: "If there had been no pain in this life but
the absence of our Lord, methought sometime that it was
more than I might bear." In Heaven, with the saints, "who
will nothing wit but what God will show them," she waits the
revealing of the "great privity" which shall be the fulfillment
of the promise, "Thou shalt see for thyself that all shall be
well."

Of Juliana's history nothing is known. Her identity is
dubious — one may be confusing her with a later recluse, for

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618 JUUANA'S BREAD [Feb-,

her name was probably borrowed from the saint against
whose church her anchorage stood. She may or may not
have been ^'still in life'' in 1443. Her personality peeps out
inadvertently in the course of the Shewings. It is most co-
gently displayed in the very pains she takes to discourage any
curiosity on the part of the reader in her respect. She regards
herself simply as the representative of her "even Christians,*'
and holds it part of the revelation of Divine Love that It should
have deigned to address Itself to one so unworthy as herself.
Like Mary, she rejoices that God has regarded humUity. It is
a sign of what she calls **His homelie loving." Juliana's
Revelations are no intimacies revealed under obedience. They
are every man's message.

Her outstanding quality, generosity, has shown itself in
her request for a bodily sickness, as has her courage also.
Her candor and honesty are no less marked. We have her
frankly confessing to having doubted her own vision when
she returned to the consciousness of her pains. *'As a wretch
I mourned heavily for feeling of my bodily pains." She tells
the Religious person" beside her that she has been raving.
Then shame overtakes her, and she cries: **Ah, loe, how
wretched I was; this was a great sin and a great unkindness,
that I for a litle feeling of bodily pain, so unwisely left for a
time all the comfort of this blessed shewing of our Lord God."
A continuation of the revelation on the following night reas-
sures her. The episode might well have been omitted, but,
"here may you see what I am of myself," she says, trium-
phantly. "But herein would our courteous Lord not leave
me." His forgiveness is yet another revelation of Divine Love,
and the anchoress delights in it.

That is the Juliana of the Shewings. She is no ecstatic
living in a rarefied atmosphere of her own. We have the
woman who laughed heartily at the vision of Our Lord
"naughting the malice of the fiend." She learns that "all that
God suffereth him to do turneth to his shame and pain."
Thus his intensified activity becomes a source of merriment,
like the antic of a cat playing with its tail. The woman on her
sick bed laughs out loud, so that those around her laugh with
her, so infectious is her mirth. This gives us a picture of the
real woman. It helps us more than an ecstasy would have
done. Generosity, humility, candor, and valor — a fine ar-

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19280 JULIANA'S BREAD 619

ray of qualities, with love of her kind, and a capacity to laugh
heartily, added thereto. Dame Juliana has failed to evade
us, for all her care; but inasmuch as it is an intensely human
representative of "all men of good will,'* that we have cap-
tured, she will not disapprove of our intrusion into the "priv-
ity^ which makes for a better understanding of her message.

Meanwhile, her bread is feeding a generation which, with
all its faults and shortcomings, is not without its ^'wound of
longing to God."

So Juliana's bread comes down to us, floating on the
waters. It has been found by a spirit similar to that which
cast it forth. The exquisite tenderness of her devotion ap-
peals to the day of the Sacred Heart; its virility has nothing
of the sentimentalism of what is termed the "modern devo-
tion." She is a philosopher and a theologian. Her piety
exonerates piety from the opprobrium which has been poured
upon it. The reawakened spirit of love, violent enough to
take the Kingdom of Heaven, human enough to enthrone "the
Lover of souls" in the heart, wistful enough to feel the wound
of "longing to God," finds its nourishment in the pages of the
medieval recluse. The later ages cannot imitate her. The
result would be sickly sentiment, or tampering with the strong
truths of the deposit of Faith. The passage of six centuries,
which has rendered her mode of expression rough-hewn and
uncouth, has lent strength to her utterance. Love is the mes-
sage for which the world is asking. Calvinism and Jansen-
ism are dead. Theosophy is knocking on the door of the
swept and garnished chamber. "Wouldst thou wit thy Lord's
meaning in this thing?" she says. "Wit it well: love was His
meaning. Who sheweth it thee? Love. Wherefore sheweth
He it thee? For love." In which unbegun love He made us;
in the same love He keepeth us. "Hold thee therein and
thou shalt wit more in the same. But thou shalt never wit
therein other without end."

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REMEMBERED CADENCES.

(To Bdna St. Vincent MtllavJ

By William A. Drake.

I HAVE remembered Beauty in the night.
Snared by her vestal in a golden line.
Like the reluctant glow at day's decline
The sun forgets to gather in his flight;
Beauty has stricken me like sudden light
That falls from heaven upon some lonely shrine.
Cast down by God, that men may have a sign
Of His still-living presence and His might:

Then, with a great thanksgiving, I embrace
This worldly rapture that at last I feel;
And in my ecstasy I know His grace,
As fleeting hues of sunset clouds reveal
The God of Beauty; and His shining face
Inclines to me as, worshiping, I kneel.

O God, too beautiful the earth Thou'st made!
Beauty comes to me as a silent pain.
Enrapturing yet wounding, 'til I fain
Would flee too much of it. The pregnant shade
Falling at evening on the woods, a blade
Of pale green grass, a flower, a bird's refrain.
Will fill my heart 'til it cannot contain
Itself for loving. God, I am afraid

Lest, meeting too much beauty, I shall die.
My soul was cast too fragile at its birth
Long to endure such ecstasy; my eye
Is stricken by such glory, after dearth.
Dost thou not know how joy can crucify?
O God, too lovely Thou hast made the earth!

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OLD MAN BUSH FINDS THE JOTFUL EXIT.

By Brian P. O'Shasnain.

almost every small community, there is one
person who is the "character" of the place. Old
Man Bush was our stock character at Standing
Rock. It gave us great delight to be in the gen-
eral store when he came in to buy something,
for he was sure to start a squabble with Gleason over some
trifle, before he left. On such occasions, when his rage mas-
tered him, he would become white, would tremble and clench
his fists, and curse Gleason and all his ways, telling him he
was a lying, thieving shopkeeper, and retailing all the in-
stances in which he had been overcharged for his goods. He
would fling out of the door and climb upon his old buckboard,
his hands shaking so that he could hardly lift the reins. Then
Gleason, who was, after all, a good-natured Irishman with a
bit of a temper of his own, would come to the door, and shake
his Iiead in wonder and admiration at such Homeric rage.

We all agreed that it was a shame the way Bush treated
his hired man. Where he got him. Heaven only knows, for
Henry Brailsford was certainly a wreck of a man. I suppose
Bush picked him up somewhere when he was down and out,
and for that reason had a hold on him. Well, he needed it,
for no other man in our small community would stand the
cursing that was given the hired man if anything went wrong.
Brailsford was about forty-five years old, while his master
was fully fifty-five; but of the two, Bush seemed the younger.
At least, he was vital, he was alive, but the other seemed con-
tinually drooping. His head hung down as he walked; his
clothes hung on his body; and, indeed, he seemed himself to
hang on old man Bush as a coat hangs on a lively shoulder.

They were both in town the morning that we had the
meeting to collect money to build the new church at Red Dog;
and Bill Hoover had the nerve to ask the old man for a con-
tribution. He was just getting out of the buckboard when
Bill made the request. He turned squarely on Bill and said:

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822 THE JOVFUL EXIT [Feb..

**DamD your church. I ain*t got no time for that foolery.
Churches, hehl Missionaries, hehl Well, if you fellows
need *em, why get 'em, that's what I say!" He passed by Bill
and into the store, still vomiting curses; and presently we
could hear him fulminating anew against Gleason.

After awhile. Old Man Bush came to be known as the
meanest man in the county, and innumerable stories were re-
lated to prove that he was. He became, in a sense, legendary;
and I have no doubt that e3q>Ioits in selfishness were attributed
to him that he was not guilty of. Like many of his kind,
however, he paid his bills promptly, and was always within
the law, so that we had to endure his reputation^ even though
we didn't like it. It was a blot on the name of our town to
have Old Man Bush residing there.

More serious matters, however, soon claimed our atten-
tion. The winter of 1915 was one of the severest winters ever
known on our part of the great prairie. Blizzard after bliz-
zard swept the country. The drift was twelve feet deep in
the hollows. The temperature sank lower and lower, until it
was unsafe for a man to venture out alone. Harry Gay was
found frozen to death by the bend at Two Medicine Creek,
where he had gone to bring in some sheep; and Pilcher, the
mail driver, lost a foot.

Now and then, we found time to wonder how Old Man
Bush was faring. He lived ten miles to the west; but so long
as the mail driver reported seeing the smoke from his chim-
ney, we felt that all was well with him.

However, since I was the old man's nearest neighbor, I
did not feel altogether at ease in my conscience about him.
But as he was five miles out from my place, I continued to
put the matter off from day to day. I was very busy bringing
in my own sheep, and I didn't have much time for other folks'
troubles. It was Molly, my wife, who kept me in mind of
him, for often, in the evening, when I sat in front of the fire,
with my socks to the blaze, she would say: ^Well, I wonder
how the old man is doing," or **Strange, we ain't seen the old
man go by lately." And one evening she said: ''Seems to me,
John, you might run over in the morning and see if every-
thing is all right there."

I grumbled at that: ''What's Old Man Bush ever done for
anyone that I should be running after him. Isn't it enough

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1923.] THE JOYFUL EXIT 623

that the mail stage sees his smoke? He's mean to everybody,
that man. No spark of good in him."

Molly always fired up at anything like that She'd say:
"You're mistaken there, John. There's good in all. In some
it's hid mighty deep, but give it the chance and it'll out."

And she'd go on in that way, defending Old Man Bush
as if he was somebody. It used to make me laugh.

I knew it would please Molly if I went, so one morning
after breakfast I said: '"I'm going over to Old Man Bush's."
It had snowed in the night, and then came the bitterest morn-
ing I'd ever known, so I put on everything I could lay hands
on. I was just going to open the door, when I heard a faint
scraping outside, as though a dog were trying to get in; and
when I opened the door, you could have knocked me down,
for there was Brailsford, half hanging on the knob. He fell
into the room, and when I closed the door and carried him to
the fire and looked at him, I knew he was badly off. "What's
the matter?" I cried. "Anything wrong? Where's the old
man?"

He couldn't answer at first, but after Molly brought some
hot cofiTee, he spoke up in a sort of queer, faint, far-away
voice, and yet every word had a terrible distinctness like that
of frozen mountains. "The old man is dead," he answered.

"Dead!" we cried. "How did he die? What is the mat-
ter?"

Brailsford lay there, limp, in the chair, and he had to
wait awhile before he could go on. "Frozen!" he said.
"Frozen dead I"

Old Man Bush frozen dead I We could hardly believe it.
We looked at each other, and suddenly I felt guilty. Why
hadn't I gone there sooner?

"Last night," went on Brailsford, "the old man came to
me, and he said: *It's going to be cold. We must go after
them ten sheep we let out. Come on,' says he, 'we'll start
now.'

"We started out about ten o'clock, and you know how it
is with sheep. The dern critters are never where you'd expect
to find 'em. We went over to near Red Dog, and not a sign
of the critters. The old man was ravin' half the time, cursin'
the weather and the sheep and everything."

Brailsford paused a moment and shivered. Molly, know-

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624 THE JOYFUL EXIT [Feb..

ing how bitter the night had been, looked at me and shook her
head. Brailsford took some more coffee, and went on:

'* About midnight, it started to snow, and on the way bade
from Red Dog we got lost We spent the rest of the night
wanderin* around. Well, you know I ain't got much vitality,
and at last I couldn't stand it any more, and I fell. At first,
the old man cussed me out to make me get up, but I had no
*get up' in me. Knowin' him like I did, I expected him to
leave me, but I didn't care. And in the end, he did go off, and
I closed my eyes and lay there in the drift."

Brailsford paused again, and we put him closer to the
fire. I took off his shoes and felt his feet. "One of 'em's bad,"
he said, ''but I think it'll be all right. It wa'n't the cold that
knocked me out, but the durned hopelessness of wanderin'
around in the drift. It seemed I lay there a long while, and
then I felt myself bein' shook, and I heard the old man cussin'
me out. 'Lemme alone,' I said. *You go on. I'm done up.'
And then I was kinda surprised to hear him say : 1 can't leave
you here, Henry Brailsford. I tried to run away, and I can't!'

''I sat up in the snow, and I said: 'Go on now, old man.
Save yourself. I'm gone;' and with that I sorta lost track of
things again. I saw the old man go off, and I thought: 'Now
he's gone for good I' "

All the time that Brailsford was talking, Molly was rub-
bing his hands, and I his feet. He seemed to feel better for
that. He went on :

"I came back to my senses again after a long time, and
there was the old man a-hoUerin' my name. ^Henry Brails-
ford,' says he, 'do you think I'm goin' to leave you here in the
snow?' And this time, somethin' told me he'd been shakin'
and rubbin' me a long time before I woke up.

"Well, at last he got me up, and then it was me that acted
the old man, for I was fallin' half the time, and him holdin'
me up. We went along like that for the rest of the night
Sometimes, I would lie for a long time in the snow, and he
would pound and rub me to keep me awake.

"Then I saw the light in the east, and what happened for
a while I don't know. When I came to next, the old man was
lyin' over me and I could feel his hands chafin' my face and
hands. I remember I shouted at him to go on and leave me,
or he'd get his death, and he said a queer thing. I guess he

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1923.] THE TRAITOnS 625

ft was out of his head. What do you s'pdae he said there, as he

li lay on top of me, shieldin' me from the cold?^

n "What did he say, Henry?'* asked Molly.

2 "Why, he said — and he shouted it at me, too, and it was

the last thing I heard him say — he said: 'I ain't found my

death, Henry Brailsf ord ; Fve found my life I' Then he became
I still and I roused up, and I saw the house about a mile away;

;: and this time it was my turn to drag him and carry him, and

i somehow I got him there and tried everything to bring him to,

but his heart had stopped. It wa'n't no use.

"Well, my life was saved, but I knew to what I owed it.

I'd be lyin' out there this minute, if it wa'n't for the old man."

Brailsford stopped. His head fell forward weakly on his

, chest. MoUy put her fingers to her lips. "Let him sleep

now," she said; "it's the best thing for him."
J We carried him into the bedroom and undressed him and

put him between the sheets. Then I put on my coat again, to

go down and get the boys, so we could go out and bring in the

old man.

Molly was standing in front of the fire. *Too bad about

the old man, isn't it?" I said.

"I don't think it's bad at aU," she answered; "I think the

old man was just born — last night — and I'm sure it was the

best night he ever had I"

"I guess you're right, Molly," I said.

THE TRAITORS.

By F. Kevin Gondol.

I HID my love deep in my heart.
And spoke words veiled and cold;
But, oh, the secret I would keep
My treacherous eyes have told.

VOL. CXVJ. 40

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^^^^%

n^^'

THE CHILDREN OF POLAND.

Bt Charles Phillips.

I NEVER see children "playing soldier" now, but
my thoughts go back to the American Red Cross
orphanage at Bialystok in Eastern Poland. There
had been a wobbly little tot there among the
refugees, not two years old, not two feet high,
who had learned to make such a perfect salute, with such a
precise click of his wee baby heels, that one of our nurses
had cut him out a uniform, decorated with sergeant's stripes
and no end of insignia, and in this he would parade the aisles
between the double-decked beds, delighting himself and the
other youngsters by the hour — though for himself he would
never crack a smile during these performances, stepping off
his paces as solemn as an old general.

Through the eighteen months I spent in Poland my work
took me over so much of the country, in so many directions,
I would not venture to compute the miles I covered. But
wherever I went, I would remember the orphanage at Bialy-
stok, because it stood out as a sort of common denominator
for the whole vast total, embracing in its eight hundred boys
and girls all types, sizes and ages, all colors and degrees of
the seven hundred and fifty thousand orphans of the new
Polish Republic.

There were types among the Bialystok children which
certainly gave one a deep breath of hope for the new Republic;
character types whose individual stories spelled qualities of
sturdiness and determination that ought to play a big part in
the making of their country. Two brothers I remember, aged
eleven and thirteen. They had walked all the way from Vilno
to Bialystok to find shelter in the Red Cross orphanage, leav-
ing their mother and the smaller children of the family (the
father had been lost in the war), simply because there was not
enough food at home to go around, and they could not bear
any longer to eat the scanty rations needed for the littlest ones.
They were manly little fellows, rather quiet and reserved, and
much occupied with their new work in the orphanage car-

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1923.] THE CHILDREN OF POLAND 627

penter shop. For they had not come to beg. They had heard
that the Americans would give them work; it was this that
had sent them abroad, tramping two hundred miles to earn
their living. This was the first question they had asked, the
day they landed at the orphanage — could they find work?

The carpenter shop was only one of several branches of
activity established by the American Red Cross to teach the
Polish refugee children self-help and useful trades. Every
piece of furniture in the Bialystok orphanage, every piece of
wood, I might say, from the flooring to the rafters (and actually
including the flooring) — cupboards, tables, benches, beds — all
were turned out by the boys themselves. The beds were their
special pride. They were made of pine two-by-fours and
were double-decked. The top decks were so popular (espe-
cially on account of the climbing up at night and the climbing
down in the morning) that "Hums" had to be arranged, to keep
every youngster satisfied. Every child made his or her own
bed; they were as trim and orderly as beds at West Point on
'inspection."

Then there were the food trays on wheels (also made by
the young carpenters). These served a double purpose: first,
to bring in food for the sick; and then, for recreation. As many
of the very smallest and weakest of the convalescent kiddies
as could be piled on them were wheeled up and down the
aisles by their older companions. This was an invention of
their own, and they took endless delight in it. I saw more
"little mothers" among the ten and twelve-year-old girls of
that orphanage than ever I laid eyes on before. The life
these children have led, scattered over the country, seeking
shelter and food and looking out for themselves, seems to
have developed in them a strong spirit of helpfulness. The
smaller and weaker ones at the orphanage were cared for and
"shown off" with tenderness and pride by the elder ones.
Very often, little brothers and sisters would cling together in-
separably, no matter how happy their new surroundings or
how numerous their new playmates, so stamped were they
with the impulse of mutual protection and preservation de-
veloped in their wanderings.

Wherever one went in Poland, one's heart was wrung by
the tragedy of the children. But what hurt the most at times
was not the sorrow, but the joy of these youngsters when they

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628 THE CHILDREN OF POLAND [Feb.,

were given even the smallest chance to smile and play and
forget hunger and suffering. Many a time we found ourselves
caught between laughter and tears, seeing their tragedies
turned into comedies, their sobs into a misty smile, faster than
one could keep track of them. There was Ignazy, for instance,
the boy who lost his playmate and came to one of the Red
Cross shelters hunting for him. Ignazy was not an orphan,
but one of the children of a laborer in the railway yards.
Janek was his refugee chum, whose abode was a box car.
When Janek was finally picked up by the Red Cross and taken
away, Ignazy was desolate. So he followed Janek a few days
later to the big A. R C. House, walked in, was mistaken for
just another stray, and was put through the whole terrifying
process of head-shaving and steam bathing and tucked into
bed. It all. happened with the swiftness of a tornado, and
despite his wildest protestations, before the error was dis-
covered. But he found his Janek, and in the end his little
chum went home with him, adopted as his brother by the
railway worker and his wife, in spite of the struggle the
couple had to keep their own little family fed and clothed.

If we ever doubted that all children are alike the world
over, we changed our minds at the time of the "'terrible
gambling scandal" in the Bialystok orphanage. The '"scandal**
was discovered by one of the nurses when she found that all
the buttons in the institution were disappearing. Children
must play games. These ingenious little Poles had invented
a game something on the plan of marbles and '"jacks;** but
having neither marbles nor jackstones, buttons, the only avail-
able booty, were "shot** for, with the result that all the but-
tons in the orphanage were rapidly vanishing, at least from
their proper sphere. Even the girls' stock was giving out,
one or two of the more enterprising boys having cornered the
market and sent their less lucky playmates to bribe the girls
to "lend** theirs. It was Adam tempting Eve, and Eve had
fallen to such a degree that dressing in the morning was be-
coming a serious problem, and the keeping up of little pants
and petticoats all but an impossibility. Then the nurse dis-
covered why, and "buttons,** as the game had been' called,
was taboo.

The next day safety pins began to disappear from all the
little aprons and blouses and breeches in the house. If "but-
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1923.] THE CHILDREN OF POLAND 629

tons'* was forbidden* ''pins'' was not. A consignment of good
old-fashioned American marbles finally solved the problem.

Before I went to Bialystok, I had heard some of the
wonder tales that are told at bedtime in Polish nurseries.
I knew all about Morskie Oko, the fairy lake in the Tatra
Mountains, where the disobedient princess and her children
had been turned into rocks and tears. Then there was the
story of the Enchanted Water Lilies which no one may pluck
because they are not really water lilies at all, but the souls
of Polish maidens saved by magic from Tatar invaders many
centuries ago. There was also the Princess changed into a
Frog; the Dwarf witli the Forty Foot Beard; the Good Ferry-
man; the Magic Whip; and dozens of others, delighting the
hearts of Polish youngsters. But you never really hear a
fairy story until you hear a child tell it. It was not until I
became acquainted with the refugee children and learned
something of tales they bring with them from all parts of the
country, from peasant cottages and small villages huddled
within sight and silence of great forests, that I really appre-
ciated what Polish folklore is and what a part it plays in
the making of the national character.

I had wished to know something about this. I had been
asking: "What traditions have these children back of them?
What sort of beliefs and wonderments occupy their little
minds? What ideals have they, and what is the source of
those ideals?"

Polish folklore is a queer and fascinating mixture of
fancy, poetry, pagan mythology, and Christianity, with such
a confusion of Biblical and fairy themes in it that it is impos-
sible to separate them. God and Heaven and Christ and the
Blessed Virgin are as familiar figures in the stories Polish
children listen to and tell, as are Cinderellas and Sleeping
Beauties to us, and they are inextricably mixed up with Giant
Killers and enchanted princesses. The good peasant, for in-
stance, who shares his loaf with the hungry passerby is re-
warded by a Grand Tour through the next world, in which he
beholds all the marvels of hell, purgatory, and paradise — a
sort of rustic Divina Commedia — winding up with a really
magnificent presentation at the court of God the Father, where
he is introduced to Christ and the twelve Apostles and the
Queen, who, of course, is the Madonna.

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630 THE CHILDREN OF POLAND [Feb.,

We may leave it to the theologians to discuss the merits
of proper reverence, and so on, or to the rigorist to protest
that this is no way to bring up children or teach Christianity; .
that it is only laying the ground for skepticism to tell children
such yarns. There is no answer except the fact that to the
youngsters who hear this sort of story, religion is not a far-off,
but a very real and intimate, thing, in which love and kindness
and right behavior are made ideal and familiar, and in which
fear and aloofness have no part. As for skepticism, the whole
Polish nation disputes the argument. It is certainly not a
nation of skeptics. Facts are still miraculous to the Pole
and miracles still are facts.

The fairy queen and the magic godmother of the Polish
child is usually the Blessed Virgin. But she does not just sit
on a throne in high heaven and listen to angels. (The song
she enjoys most, according to Polish lore, is that of the
meadow lark, which warbles sweetly at her feet to repay her
for having once saved his nestlings from the hawk.) On the
contrary, she is kept very busy on earth, playing godmother
to the baby girl of the peasant who paused in the midst of his
harvest work to have his little one christened; spinning those
fine silver cobwebby threads which so often brush your cheek
in the early morning, and which are let down from heaven for
the express purpose of reminding you to do a kind deed some-
time before the day is passed; and so on. It is she who makes
the sun shine on wet days, by hanging out the little shirt of
Infant Jesus to dry, for then, of course, the sun cannot pos-
sibly refuse. It is she who slips a cat out of her big sleeve
to save the poor widow from a pest of mice. (The peasant's
word for full sleeve literally means "cat.**) In short, she
occupies herself in a thousand and one ways, this wonderful
Queen of Polish folklore, with the affairs of poor pestered
humanity.

Angels, likewise, are familiar figures in the life of the
Polish child. At Bethlehem — ^and the stable at Bethlehem,
we must not forget, was really the cattle shed of a poor Polish
peasant — at Bethlehem "there were over thirty thousand
angels showing their best tricks to make the Madonna*s baby
laugh.** (Could anything be more naive and simple and de-
lightful? Can*t you see those angels flying upside down, doing
dips and darts, "showing their best tricks?^') These angels

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1923.] THE CHILDREN OF POLAND 631

were very human in their feelings, too, it appears. Every
one of them wanted to "fuss" with that Baby, dress Him
and undress Him, hold Him and play with Him; and they
all felt a little slighted when the Queen told them: *'No,
not even an angel can take a mother's place.'' (The un-
conscious pathos of that, among these motherless tens of
thousands!)

To the Polish child everything in the world about him is
linked in some way or other with holy things. I saw refugee
children feeding on roots and on grass. The Polish forests
were filled with lost and wandering people, who had no sub-
sistence except what the ready earth gave them. But why is
the root of the fern so sweet and palatable? Because when
the Holy Family was fleeing into Egypt, and the Divine In-
fant cried with hunger, the fern offered its roots to Him to
eat, •*even though it knew it must die if its roots were taken."
And why is the thistle leaf spotted? Because the Mother of
Jesus spilled some of her sweet mother milk over it one day
when she was nursing her Baby.

Why does the lightning never strike the hazel? Because
when Mary — "like a frightened quail," as the legend quaintly
puts it — ^was fleeing with her Child from Herod, the hazel
offered her its shelter, "though it knew the sword of the
wicked king would cut away its branches to hunt for the
fugitives." So likewise the aspen always trembles, because
it was cowardly when Mary sought its shelter. And the cuckoo
must ever be a bird without a nest, because it wished to win
the favor of King Herod by calling out to him to betray the
hiding place of the Little Christ.

If you are a Polish peasant boy, and you look sharp
enough when you are alone in the field, plowing and sweating
under the hot sun and tempted, perhaps, to be a bit rebellious,
you will see the Little Jesus riding your horse, with a golden
bridle; because one of the first things St. Joseph did was to
teach Jesus how to work. And if you are quite too lonely out
there, with only the sound of the harness and the soft turn-
ing of the sod to break the stillness, a lark will sing to you.
Larks have always sung in plowed fields, ever since the day
God the Father took a walk over the Farm of Paradise and
heard Adam complaining about things being so awfully dull
and quiet. God the Father just took up a handful of earth

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632 THE CHILDREN OF POLAND [Feb..

from the furrow, tossed it into the air — and the first lark sang
to man.

Orphans figure with striking prominence and frequency in
Polish folklore. "There are no eyes in all the world so sad
as an orphan's eyes," one of the legends begins. This may be
one of the heritages of the country's long history of invasion
and afBiction, with the men of the country forever off on the
frontiers fighting to keep out Tatar and Muscovite (and Ger-
man and Bolshevik). Whatever the source of the tradition,
there is no denying that thousands of little Polish hearts have
been comforted in the night hours, under the sta|*s, in wrecked
homes and abandoned trenches and dugouts, in refugee camps
and orphanages, by the old, old stories, handed down for
generations, which tell of the love that fairies and angels, and
especially the Queen Mother, have for fatherless children.
Perhaps this tradition also explains the heartbreaking fervor
with which I have seen Polish waifs cover the hands of their
American benefactors with kisses, and even fall at their feet to
kiss their shoes. "'God sent the Americans," was the burden
of ninety per cent, of the written thanksgivings received at the
Red Cross headquarters in Warsaw.

Two other distinctive features of Polish childlore im-
pressed me. One was that many of the tales are tragic; the
story of Katinka and the Prince, for example, in which the
little heroine, a slavey in the royal court, dies with her heart
pierced by the hunting arrow of the king's son, whom she
loved. About these tales there is an air of tragic inevitability
which unquestionably is a reflection of the nation's history of
suffering and endurance. Then, there is the absence of re-
venge. Is this a stamp put on Polish childlore by the gentle
Slavic nature? Or is it one of the sources of that gentleness,
which is an acknowledged characteristic of the Pole? Which-
ever way it works, the fact is that when you scan Polish folk-
lore you find a surprising lot of forgiveness of enemies and
inability to cherish a wrong or harbor vengeance, much plead-
ing for the guilty, and letting them off with only a salutary
modicum of punishment. Perhaps it is just plain, applied
Christianity?

This is not saying anything so absurd, of course, as that
Polish children do not quarrel and fight and do all the other
things youngsters the world over have always done — even

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1923.] THE CHILDREN OF POLAND 833

well-fed, healthy youngsters! I do believe, however, that
these little Jans and Marylkas have a mystic touch in them.
It pervades the whole country, even the landscape, breathing
along the shadowy edge of forests and over the level plains as
sure as the wind blows the grass.

But, however vivid to their young eyes the hidden wonders
of their world may be, Polish children have the same strong
instincts as other children, among them an undeniably Amer-
ican love of sports, as we found in the readiness with which
they take to baseball. **Nines" are organized to-day wherever
the Junior Red Cross is established, and by this time I have
no doubt they have reached the stage of interscholastic and
intertown games. We got our first insight into the Polish
boys' aptitude for ball, bat, and mitt the first day we traveled
across Polish territory, when young soldiers played catch with
us along the railway tracks where our train was halted.
Afterwards, I saw children on a Red Cross playground get
into the game, in fifteen minutes, well enough to go to the bat.
In the Polish army, the boys go in strongly for football.
Soccer is the favorite game. I have known one regiment to
have as many as four separate teams challenging each other,
as well as playing other regiments.

Field and track sports are very popular among Polish
boys, while athletics for girls are extensively developed, espe-
cially by the Sokols, or Girl Scouts. In normal times there is
a good deal of outdoor life for the Polish youngster. From
the time that he rolls hoops and spins tops, as hundreds of
little ones may be seen doing all summer long in the beautiful
Lazienki Gardens at Warsaw, or in the Cracow Planty; from
the time he rows a scull on the Vistula; rides his father's plow-
horse or first mounts the saddle of a thoroughbred; hunts
rabbits in the field or skates on the pond — ^be he city or coun-
try bred, the Pole knows sports and games and contests, and
has learned how to lose as well as win. After all, the one
thing to ask of athletics is, what sort of men, what sort of
morale, do they produce? Do they make men sportsmen, in
the true sense of the word? The Pole is a good sportsman.
His history demonstrates that.

The Boy Scout movement flourishes in Poland. It has al-
ready played a striking r61e in the history of the new Republic,
and its story reveals a side of Polish boy and girl character

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634 THE CHILDREN OF POLAND [Feb.,

that is significant when one is studying the nation and its
making. Except in that part of the country formerly occu-
pied by Austria, scouting was always prohibited and pro-
scribed, children being expelled from school and their parents
persecuted when their connection with the organization was
discovered by the German or Russian police. Nevertheless,
the movement spread and progressed, surreptitiously, of
course, fostering and keeping alive not only Polish games and
sports, but the forbidden Polish language, literature, and
geography.

When freedom came in 1918, there were over ten thousand
Boy and Girl Scouts in Poland. They played a thrilling part
in the fighting in those first days, when a ring of enemies
pounced on the new-born Republic from every side. They
were the first to volunteer for the freshly organized Polish
army, which sprang into existence in twenty-four hours. At
present, there are about twenty-five thousand boys and some
ten thousand girls enrolled in the Scouts, with three thousand
of them still in the army. Their Scout training and camp life
has served them in good stead, and has made them quick and
ready for practical and active service. With the extremely
popular General Haller at their head, the boys and girls of the
Polish Scouts are to-day a real element in the life of their
country. In no land in the world have the Scouts such a
tradition as in Poland, despite the still short life of the organ-
ization. On their honor rolls are the names of some of their
country^s most illustrious heroes, among them the most
famous of Polish Scout-masters and a former Boy Scout,
Father Skorupka, **the saver of Warsaw,'* and that bravest of
all the girl martyrs of the Great War, Captain Sophie of
Plock, who was killed by Cossacks.

But the glory of the youth of Poland in the World War
does not belong exclusively to the Scouts. When the Bolshe-
vik invasion of 1920 began and Haller organized his "'Miracle
Army,'' all the children of the land rushed to the colors,
volunteering in numbers and in a spirit that was staggering.
There was no stopping them. Their fathers and their brothers
were at the front. Even their mothers and sisters were dig-
ging trenches or serving as guards, or in the ranks. So it was
that the very children rose up — the hope of the land — and the
soil of Poland was wet with the young blood of boys in their

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19230 THE CHILDREN OF POLAND 635

teens, who were mowed down by the h^dreds under the fire
of the Red machine guns. Unspeakable sacrifice t yet it was
these boys, Skorupka and his own students from Jiis own
classroom, and thousands of others like them, who stopped
the gap and saved their country.

We used to see them marching in Warsaw, rank after
rank of little fellows, trim and tidy and serious-faced, step-
ping out with a grimness of purpose that struck a man's heart
cold. I have watched them drilling under the Poniatowski
Bridge, when the red light of sundown, flaming like a blaze
of glory behind them, cast grotesque shadows' across the
parade ground, as if their figures were those of old and bent
and crippled men. I knew that in other towns, in Posnan,
Lwow, and Cracow, the same scene was being enacted. And
I would wonder what sort of a shadow this holocaust of boy
blood would cast over the manhood of the future Poland.
War had already cut the birth rate in half. The normal ten
per cent, increase of population had been changed to a thirty
per cent, decrease. But now one felt that the very vitals of
the nation were being drawn. If there had been too much of
this — there would not be much Poland to talk about to-day.
But the miracle happened. The faith of Poland was the faith
of a child, but her strength was the strength of a man.

Wherever we went in the field, we came across these boy
soldiers. Their pluck and endurance in the hospitals, where
we so often discovered them sick or wounded, was astonish-
ing. There were many of them even before the 1920 invasion,
mostly orphans and homeless waifs whom the Government
was doing its best to gather up and place in institutions and
schools. But that was easier said than done in the Poland of
those days, when institutions and schools had vanished and
the whole country lay in ruins. At Christmas, 1919, there
were by actual count over fifty-five thousand orphans in the
city of Warsaw alone. How to care for them? How to feed
them? There was neither housing nor bedding nor food for
them. In one orphanage we found fifty-three children — ^with
three single beds for them to sleep on. The hard floor was
the portion of forty-seven. Six lay ill in the beds, two apiece,
feet to head. The Polish refugee bureau was then spending
fifteen million marks per month caring for children, at an
overhead expense of only three and one-fifth per cent.; but

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636 THE CHUJ>REN OF POLAND [Feb^

that was only a drop in the bucket One million children per
day were receiving a free hot meal of American food from the
Hoover Mission alone, not to mention the thousands cared for
by the Red Cross; but other millions still went hungry. At
least, the boy soldiers could share the poor rations of the
men in the ranks.

To look at the children of any country is to look its future
in the face. Is it hopeful? There were moments when one
felt in Poland that the country would deteriorate into a nation
of consumptives, were it not for the astounding vitality of the
stock and the help given by America. Two million children
were suffering for want of medical attention in October, 1920,
with twenty per cent, of the total child population gone tub^--
cular. Nearly ten thousand children (to be exact, 9,696) died
in Warsaw in one year, thirty-seven and one-fifth per cent, of
them succumbing to tuberculosis. In Lodz, five hundred chil-
dren were dying every month, forty-three per cent, of them
tubercular. And to combat this^ A famine of food and
medicine, and a famine of doctors. When one knows these
things (and a few others) about the child problem in Poland,
and considers at the same time the pluck and endurance and
persistence of the Polish people in handling that problem,
along with the inherent clean-bodied vigor of the race, he
can only salute. He can never despair. And when he sees
the miracle of child resuscitation wrought before his eyes,
then he knows that Poland's "'come back'* is an assured
thing.

A glance at the educational problem of Poland and the
manner in which it is being tackled confirms this assur-
ance.

Among my keepsakes is a little scrap of paper which teUs
the dramatic story of my first acquaintance with Poland's
efforts tb educate her masses. We were in the Dvinsk region,
where American supplies were saving thousands of children
from actual starvation. A Polish officer with us stopped our
sleigh to explain the details of a battle which had taken place
just a few days before, along the road we were traveling.
'"Here," he said, ''our men took their last stand before they
entered the town. Some of them fell on the spot where we
are standing." He knew his men by name. *Tiotr Bendik
was killed here." As he spoke, my partner, Jerry, spied a

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1923.] THE CHILDREN OF POLAND 637

little paper fluttering in the sharp wind, frozen into the crusted
snow. It bore the name of Piotr Bendik, under which were a
few lines of laboriously written A*s, B's, and C's. It was a
page torn from the boy's copy book, lost when he fell, and left
on the spot where he had died. He was sixteen, but had only
begun to learn his letters. '^Children got very little education
under the old regimes,** the Captain explained. *ln the rural
districts practically none. We had sixty per cent, illiterates
in the army when we began. We have reduced it to twenty-
five per cent.**

That army school system which, in twelve months, could
raise the literacy of the Polish soldier thirty-five per cent, is
characteristic of the entire educational scheme of the Re-
public. The Pole is instinctively a lover of schooling. He has
a traditional reverence for learning, and is justly proud of the
fact that the first national ministry of education Europe ever
possessed was founded in Poland in 1773. One of the most
favored methods of persecution indulged in by the Powers
was the suppression of native schools and the closing of uni-
versities. The alien rulers of the Pole knew how to touch
their victim on the quick. One of the first steps taken by the
new government as soon as independence was regained, was
the passage of laws assuring the livelihood of the elementary
teacher.

The inborn idealism of the Pole finds no readier expres-
sion than through the medium of the school. In the school,
the Poles rightly feel, they have their hands on the tangible
future, on the hope of the nation, and they seem fired with a
determination to mold it not only into something beautiful,
but into something lasting and substantial. In all the schools
I visited, I found a strong tendency to emphasize manual
labor, "to glorify work," as one teacher expressed it. If boys,
for example, learned dimensions in their arithmetic class,
they forthwith applied those dimensions in practical work in
the school's carpenter shop. School gardens were made an
integral part of the curriculum. I saw little housewives of the
future working out their study of weights and measures in
their own little plots of potatoes and carrots. One Warsaw
school has a botanical garden with five hundred growing
specimens, among them many valuable medicinal plants, and
an outdoor arbor, where the lessons are taught. The up-to-

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638 THE CHILDREN OF POLAND [Feb.,

dateness of the Polish schools was a constant revelation. A
compulsory education law is in operation which, except in the
extreme circles of Rabbinical Jewry, is meeting with enor-
mous popular success. One outgrowth of this law is the estab-
lishment of a widespread system of evening classes for adults,
hundreds of whom are eagerly ^'taking pen in hand'' to learn
the transcendent art of writing their own names.

The difficulties which Poland has encountered in working
out her educational scheme have, at times, been almost insur-
mountable. Shortage of teachers, lack of school buildings
(4,000 destroyed in the war), shortage of food and clothing
for children — these have been some of the chief obstacles to
be coped with. Yet, to cite one province alone (the most
backward) : in former Russian Poland, where before the war
there were only 5,600 primary schools, 7,600 teachers, and
370,000 children, for a school population of 2,000,000, there
were, in 1919, after only one year of Polish administration,
10,800 primary schools, 13,600 teachers, and 850,000 children;
and to-day these figures are greatly increased. It has been in
the supplying of food, clothing, and shoes that American relief
has done its best work in helping "the hope of Poland" to
carry on.

If it was in a dramatic manner that Poland's struggle for
the education of her youth was first revealed to me, on that
snow-covered Dvinsk battlefield, what shall I say of the Fourth
of July celebration in 1920, when the school children of War-
saw gathered to pay tribute to America? That was an
event almost too poignantly dramatic for words. Marshaled
in perfect orderliness by their Scout leaders, the smallest and
youngest of them led by white-winged Sisters of Charity,
regiment after regiment of Polish youngsters, from toddling
babes to strapping boys and pinafored girls, marched into
Platz Teatralny, where a gigantic replica of the Statue of Lib-
erty had been erected. Twenty-five thousand of them were
massed before us in solid phalanxes of cheering, singing,
ardent young humanity. From the balcony where we stood, it
seemed as if we were lifted up over a sea of upturned faces
and fluttering flags.

Those flags ! Those brave attempts of little childish hands
to fashion our Stars and Stripes! Never were the home colors
so beautiful as we saw them then, though often the stripes

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1923.] THE CHILDREN OF POLAND 639

were awry, too few or too many, and, in many cases, set per-
pendicularly instead of parallel; or the stars, numbering, per-
haps, only half a dozen instead of the proper forty-eight, were
clustered on a field of apple-green instead of azure. But, oh I
the rippling and fluttering and the thrill of them in the sun-
light; the loud happy hum of voices; the treble cheers of little
isolated groups; the pathos of the tiny girls whose flowery pat-
terned tams were really Red Cross comfort bags (though we
alone of all the thousands of onlookers knew that strictly
family secret) ; and then, at last, the clarion blare of the bands
playing the "Star Spangled Banner;*' and the rising voices,
swelling at last into the brave lusty chorus of the Polish na-
tional anthem!

In the thrill and glory of that scene, one was apt to lose
sight of the actual heroism of tRe Poles in making such a
holiday for us on our national birthday; for at that very
moment while Polish bands played American music and Polish
children waved American flags, a new tragedy was impending
in which the children, more than any others, were doomed to
suffer. On July 4, 1920, the Red armies of the Bolsheviki were
already thundering up from the east and south, threatening
the very existence of the Republic. In two weeks' time the
Bolos had chased out that Bialystok orphanage of ours. We
transported it clear across the width of Poland for safety.

With all their hardships, those moving days were merry
days for the youngsters. In the whole process of transferring
the eight hundred children and the entire equipment and per-
sonnel of the institution, first to Warsaw and then further
west, almost to the German frontier, there was not a single
accident, so orderly and well behaved was that large-sized
army of boys, girls, and babies. The excited youngsters, in
fact, enjoyed their escape, with all its hairbreadth adventures,
like a circus; and the long train of fifty-one cattle cars, loaded
with children, nurses, beds, and trailing a complete kitchen
outfit, with stoves, boilers, canteen, and all accessories, was
not unlike a circus, especially when old Nanny was in the
picture. Nanny was the orphanage goat, whose special func-
tion was to furnish fresh milk for the smallest infants. She
made the trip without a mishap, even riding occasionally on
top of a box car to survey the scene and sample the sheet
roofing.

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640 THE CHILDREN OF POLAND [Feb..

The orphanage landed at Liskow in the middle of the
night, making the last twelve miles of the journey by wagon
and motor. There was consternation in the village at first.
Some one, giving the alarm that the Red Cross had arrived,
left off the Cross. "The Reds have arrived!" Certainly, this
force of nearly one thousand in wagons and auto trucks, ap-
pearing in the dead of night, looked very much like an invad-
ing army. There were various complications. The **Army"
slept in the open the first night. The next day tents were put
up — ^but the only available space for them was in a field of
grain still uncut, for lack of help. (Most of the men and boys
of the community were at the front.) So the Red Cross men
and all the larger orphanage boys went at it, harvested the
crop for the Liskow peasants, and pitched their tents in the
cleared space.

One of the little fellows had a bad fit of lonesomeness,
during which he wrote the most pathetic letter to his mother,
regarding whose whereabouts neither he nor anyone else had
the least idea; she was very likely dead by the roadside back
in the Russian plains, whence the boy had come with a train-
load of refugees. This letter he confidently intrusted to one
of the nurses with injunctions to "send it off,'' in an unshakable
belief that Americans can do anything. When that letter was
translated, there were tears wetting the smiles of those who
read it.

O my mametczka, dearest of little fat mothers [the letter
said], do not scold your growing son Wiktor because he is
very lonely. I will be good. The Americans are so good
there is no telling only it isn't the same though I have much
to eat and beautiful pants. There are meats to eat and even
breads and also medicine when you are sick. But I am not
sick any more. And many good things, but littlest of dear
fat mothers, there are no herrings. I will give my heart
for a herring. Please to sand your growing son Wiktor a
herring or he must die or run away where herrings are
once more.

Perhaps you do not realize how toothsome a good brown
herring is to chew on? Perhaps you cannot feel the depth
of the tragedy of Wiktor's letter. Wait tiU I tell you its
sequel.

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1923.] THE CHILDREN OF POLAND 641

Wiktor did run away. The pressure was too great on his
lonely little heart— or stomach— or whatever part of his young
anatomy it was that longed most for the salty relish. But his
nurse knew nothing of his disappearance, because she had
driven into the nearest town for fresh supplies early that
morning, and did not discover Wiktor's truancy until evening,
when she was coming home in the dusk.

A little huddled figure showed down the road, trudging
along with a stick, like a grandfather. The nurse stopped the
camionette and waited. That solitary figure had a familiar
look. It was Wiktor.

"Where are you going, Wiktor?*'

The truant was struck dumb. He could make no answer.
A pucker came into his little pale face, his stick dropped, one
fist began to tremble up toward his eyes.

"But Wiktor I" The nurse jumped down beside him and
put her comforting arms around him. "We've got herrings,
Wiktor, a whole bushel of them. Herrings for everybody.
Pile in."

Wiktor went to sleep on the nurse's lap long before the
camionette reached the orphanage. In one hand, he clutched
a shiny toothsome herring, already well sampled by sharp,
young teeth. The Polish driver smiled and said something to
himself.

What is it you are saying, Stas," the nurse asked.

"I can't very well say it in American. In Polish it's
'Dziecko za reke — matke z serce* It means — ^well, something
like this : Take a child's hand, you take a mother's heart.' "

VOL. GkVI. 41

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JANET EBSKIKE STUABTj

By Blanche Mary Kelly, Lm.D.

jjHEBE is no more entrancing study than that
which P^re Mainage calls la psychologie de la
conversion, the study of the countless ways in
which God draws souls to Himself. From time
to time. He seems to delight in fashioning a char-
acter of singular grace and charm, a mind on which He lav-
ishes gifts of penetration and illumination, a soul into which
He instills high ardors, generous desires. Until His own time.
He suffers such a one to dwell afar from Him, and then by
Divine devices. He lures His own unto Himself. Of this kind
was Janet Stuart, the daughter of an Anglican canon, who, at
thirteen, found it **a serious thing . . . not to know my last
end," and, at twenty, had reached **a point that was more
agnosticism than anything else." It was, however, no mere
intellectual pride and cocksureness, this agnosticism, for its
exponent, her doubt of doubt once aroused, practically capit-
ulated to the Memorare, which "took her off her feet at once."
This is both God's way and the way of great souls, the one to
use, the other to submit to, the might of littleness.

That Janet Stuart, given her mental gifts, her uncompro-
mising sincerity, her *'clear, calm, candid spirit" should have
become a Catholic, was, allowing for both free will and elec-
tion, inevitable; that she should have become a religious was,
if it be not paradoxical to say so, even more inevitable. Not
that her vocation was a rapid growth. Between the time of her
reception into the Church and her entrance into religious life
there elapsed an interval of three and a haK years, which she,
in the huntsman's speech which came to her so naturally, sub-
sequently described as ^'standing at the covert side," unable
to tell which way the hounds would break covert During
most of this time "being a nun always seemed not to be thought
of for the moment," and then, quite suddenly, God's grace
struck. There came a day in May, a walk through Begent's

iLife and Letters of Janet Ertktne Stuart. By Maud Monahan. New York:
Longmana, Green & Co. $5.00.

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1923.] JANET ERSKINE STUART 643

Park, a lingering beside a clump of blue hyacinths, and, as she
said herself, "factum est ad me verbum Domini, and I saw it
all." Again she wrote: **It was all gathered up into a light
and it was all in a balance. What is this and what is that?
The whole world was on one side, all that was best in it, and
God on the other, and my heart told me 'If thou wilt have
one thou must give the other.' I saw that all life was to be
seeking and all death finding." Is it only because this speech
is put into the mouth of a medieval nun that it recalls the *1
saw God in a point** of Juliana of Norwich?

Janet Stuart entered the Society of the Sacred Heart at
Roehampton on September 7, 1882, and made her first vows
on November 13, 1884. Her profession took place at the
mother house, then in Paris, on February 12, 1889, and she
immediately returned to Roehampton, where she was made
sub-mistress of novices, being placed in full charge in 1892,
in succession to Reverend Mother Digby, whom, less than two
years later, she succeeded as superior of Roehampton and, in
1911, as superior-general of the Society. This is a brief sum-
mary of full years, years filled with activities beyond the
experience of most religious, especially such as are members
of an inclosed congregation, years which took her on many a
long journey, including even the circuit of the world, years
abounding in variety of intercourse and experience, years that
brought responsibility which might have been thought beyond
the strength of woman to bear, but for which, when God*s
work is to be done, there are always to be found willing
shoulders.

The story of these years, as it is related in Mother Mona-
han's pages, makes them an exceptionally interesting contri-
bution to biographical literature. The character drawing in
this work is masterly. You close the book feeling that you
know the person here depicted; she stands out for you a
living, breathing, vivid personality. You have been shown the
contour of her mind, you have heard the fashion of her
speech, you know the things she loved and laughed at (and by
these things is a person truly known). But more marvelous
than all, you have been permitted to witness the steady growth
and unfolding of a soul, a great soul; you have been admitted
to the laboratories of God and made the witness of His
alchemy.

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644 JANET ERSKINE STUART [Feb.,

Mother Stuart possessed natural gifts of a high order.
Hers was a gallant, boyish spirit, which loved wild things,
flowers, and beasts, and weather, and she carried this gate
science into the spiritual sphere, so that it became a kind of
characteristic of both her doing and her teaching. The strain
of Irish in her, although it was of the Pale, may possibly ac-
count for the quaint and lovable cast of her humor, which
grew as she grew in grace, although it is largely accounted
for by the salt of her uncompromising common sense, the
twin of sanctity. Many a delicious Teresian phrase is scat-
tered through the letters she addressed to her community from
the far ends of the earth. For them, she set down swift
sketches, which are half snapshots, half etchings, unforget-
table in their felicity and truth. From Rome, where she tar-
ried during the unhurried round of the beatification proceed-
ings of Blessed Mother Barat, she writes: *1 feel rather like a
buttercup that has been licked up by a sacred Roman ox and
is being ruminated at leisure.'' Of the novices at Villa Lante,
she writes: "They are just like other novices — ^full of ideas.'*
She tells them of the St. Csecilia Society of Vaals, singing the
High Mass in the chapel at Blumenthal with a volume of sound
that was "a sheer joy to them and probably to God ako."
And she adds, demurely: *To His creatures it seemed that the
chapel was not quite large enough to contain it." Then there
was the Missa de Angelis, at the abbey church of Flone, played
by the village carpenter, **who gives a lift to Monsieur le Cure
in the dangerous parts of the Preface." At Guadalajara,
Mexico, there was the "nice child" who served the Mass and
who, considering "that respect consisted in nearness, not in
distance . . . established himself almost under the chasuble."
And she adds : "There were little asides between him and the
patient padre from time to time."

Such sentences sparkle through pages of entrancing
description, inimitable turns of characterization, passages of
high seriousness. For, of Mother Stuart's many natural gifts,
that of literary expression seems to have been predominant.
As head of an educational order, her interest was naturally
largely given to educational matters, in which field she elab-
orated theories that entitle her to a place of eminence among
educationists. Naturally, also, she knew and loved books.
Her writing was done out of the fullness of her mind, and she

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1»23.] JANET ERSKINE STUART 645

r^arded literary training as of paramount importance in a
liberal education. She was deeply concerned with the train-
ing of her religious for their work as teachers, in which train-
ing she took an active and painstaking part. *^Easy teaching/'
she used to say, *^s not good teaching.'' But more deeply still
was she conceined with their spiritual formation. Those who
knew Mother Stuart's guidance in the things of the soul, with
its quick discernment of human nature, its wide Pauline
sympathies, ^ew it to be that of one deeply versed in the
science of God. **Waste no time in beginning," was a maxim
characteristic of her own whole-heartedness. *Tar better re-
turn to the world than lead a life of sleepy piety in religion,"
was another of her stimulating observations.

One rejoices to have the seal of her opinion for a favorite
theory, in her assertion that humility is not a virtue which
children can understand; she was rather for inspiring them
with a sense of their dignity than of their unworthiness. For
maturer years, however, she had exalted standards for this
exalted virtue. Faith, she said, was **to know without under-
standing." Only two loves can fill our souls," she wrote, in a
conference for the feast of Pentecost, '*God and self. If self
invades our faculties there is room for nothing else; if God
takes possession the whole world comes in with Him, but
ordinated and subordinated to Him." To one who clung to
her counsels amid continued tribulation she wrote: 'It is just
what you need, to have tihe harriers after you in one way or
another. Otherwise, you sit down in gardens and nibble the
herbage, sweet and poisonous. . . . You need to be running
with the hounds to keep you in good running form, so welcome
be the hounds of God that goad you to run, and when you are
hard pressed you know where to run to, poor hunted leveret,
to God, *the hiding place of His vexed creatures.' "

Mother Stuart's inner life, marvelously outlined in these
pages, is convincing pro<^ that God can do what He will with
His own. For, as this outline clearly shows, this woman, who
was so actively engaged in affairs, whose journeys took her
to the far ends of the earth, whose duties kept her in constant
intercourse with people, upon whose shoulders rested the care
of hundreds of spiritual destinies, by whose hands were ad-
ministered the temporalities of a great society — this woman
takes her place among the contemplatives, in whose company

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646 JANET ERSKINE STUART [Fcb^

she is not the least. In this we have the secret of it all, for
only by some such secret source of strength could she have
done what she did, have been what she was. She began her
spiritual career by the common ways, the customary paths,
and these she followed with meticulous fidelity, until a €rod-
given guide authorized her to heed the Divine impulsion to
feed her soul **not on thoughts of God, but God."

If any lay woman had had such a career of achievement,
had excelled in even one of the fields in which Mother Stuart
set a standard of excellence, the secular press would hail her
biography as a marvelous human document, but it is safe to
assume that it will not so treat the Life of Janet Stuart, If
she had been an opera singer or a suffragist or a hunter of big
game or a mountain climber, her story would be listed among
the best sellers, but the fact that she was a nun removes her
beyond the pale of comprehension. The week-end reviewer
can handle a human document, but he shies at the Divine.
Let it not be said to our shame as Catholics, however, that we
are unfamiliar with our records of glory, with the lives of our
heroic dead. That one year has witnessed the publication
of such lives as those of Mother Mary of St. Maurice, second
superior-general of the Congregation of Marie-R6paratrice, of
Cornelia Connelly, and of Janet Stuart, ought to renew hope
within us. Let us not be among those who, looking upon
them, are compelled to say: '"We fools! We esteemed their
life madness and their end without honor!'*

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THE VOICE OF SCIENCE, THE VOICE OF OOD?

By Sir Bertram C. A. Windle, M.D., Ph.D., F.R.S.

IE phrase» vox scientise vox Dei, is ambiguous.
It may convey the idea that the study of Nature
leads to God. **The heavens declare the glory of
God and the firmament showeth His handiwork/'
not only to King David, but to Galileo, or La Place.
Not only the seer and the poet, but the scientist may be the
recipient of the revelation written pn the sky or in the rocks.
Or, on the other hand, the dubious phrase might be taken to
indicate that the voice of God at last is silent, and that now
science speaks in His place.

There are other things to be considered in this universe
besides science, though there are moments when we are almost
persuaded by its pontiffs that there is nothing else. In one
of his brilliant flashes, Mr. G. E. Chesterton reminds us that
one of the most difficult things to keep in mind is that our time
is a time and not the time, and that the brilliant flowering
of science, during the last three quarters of a century, may
some day come to be looked on by mankind, in the same way
that we look upon the sudden outburst of the Italian school of
painters in its palmy days — as brilliant and as brief.

It is a hard saying, no doubt, but one must remember that
the fathers of the Renaissance thought that the restoration of
the "^humanities,'' especially Greek learning, was going to
create a new heaven and a new earth. No doubt, that move-
ment had its good side; it did encourage a love of learning for
learning's sake; but the kind of new earth which it created
was one defiled by many base vices, which had earlier dis-
appeared or at least hidden themselves carefully from the face
of the world. Science encourages a love of learning for learn-
ing's sake, but part of its work in the creation of a new earth —
a misuse of its powers, no doubt, but still to be written down
in its ledger — has been the production of all the damnable
methods of killing and maiming humanity, which we saw in
operation during the World War, and many of which we
daily witness in connection with private vendettas and semi-

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648 THE VOICE OF SCIENCE [Feb.,

private trade struggles. If science has much to boast about,
she has also much to deplore, in the use to which men have
put her teachin^EL

But apart from this aspect of the case, which should not
be forgotten, it would seem as if the outburst of scientific dis-
covery, so wonderful and so promising, has blinded at least
some of its pontiffs to the fact that, after all, science occupies
only one comer in a large room, and a multangular room, too,
and that she is wholly incapable of explaining either the
occupants of the other angles, or the existence of the multan-
gular room itself.

Look, for example, at that important corner where the
various aesthetic tastes reside: love of all kinds of art, of
beautiful scenery, of fine literature. Science can offer not
the slightest explanation of any of these — ^not even an explana-
tion of the same kind of manifestations amongst the lower
animals; for we seem to find indications of such a sense apart
altogether from those facts once brought forward in favor of
sexual selection, to which we are not here alluding. That very
competent observer, the late Professor Hutton, F.R.S., in his
Lesson of Evolution, says:

The song of birds, apart from their calls, is also due to
the love of pleasure. Several of the forest birds of New
Zealand sing softly to themselves, and it is necessary to be
very near to hear them. This is, probably, the primitive
style of bird melody, and the loud-throated thrush and sky-
lark come later. All these songs are the result of pure
enjoyment; there is nothing useful in them, so they cannot
|[>e due to natural selection.

In fact, Huxley himself was so puzzled by these aesthetic con-
siderations that he was finally obliged to speak of them as
''gratuitous gifts," though he did not seem to see that in so
doing he was giving his entire case way. Whose gifts? Not
the gifts of Natural Selection. Then, on the utilitarian Dar-
winian showing, of whom? Or of what? Yet if, as surely
must be conceded, the things of the mind are greater than
those of the body, these aesthetic considerations are far from
unworthy of notice.

Or, again, what about the ethical corner? What would a

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1923.] THE VOICE OF SCIENCE 649

world without ethics be? A hell and an absurdity. Yet
science cannot say one word about ethics, for science deals
with natural facts, and nature has no word to utter on ethics.
Nature is neither moral nor immoral.

Lastly, what about the psychological comer? I am weU
aware that there are many who will not admit that there is
such a comer, but those people are obsessed with the idea that
chemistry and physics are the keys to all mental operations.
This is here, and now, emphatically denied, and not only by
the present writer, but by men of much greater distinction in
the scientific and philosophical world, men like Driesch, Mc-
Dougal, and Haldane. The extreme behaviorist sets out with
the first principle, that there is nothing in psychology which
cannot be measured, just as one measures electricity or flour.
Strange attitude! To imagine that after having measured all
the reflexes — an undoubtedly useful and enlightening inquiry
— exhibited 1^ a man, you have exhausted all his psycho-
logical possibilities.

Run 'instinct" for all it is worth; show how Man's del-
icate sensibility in a thousand directions is but the hyper-
trophy of such instinct; collect whatever instances you will
of inherited tendencies, of herd-psychology, and the rest
of it — ^you still come up against a specific diifference be-
tween man and brute which eludes all materialistic ex-
planation: I mean the reflective reason. When your at-
tention, instead of being directed towards some object out-
side yourself, is directed towards yourself as thinking or
towards your own thinking process, that is the work of the
intellect, that is Man's special prerogative. When Adam
awoke in the garden, we dare not guess what monstrous
forms of animal life, what wealth of vegetation our world
has forgotten, his eye may have lighted upon. But we do
know what was his strangest adventure, because it was an
adventure he shared with none of his fellow-tenants in
Paradise. His strangest adventure was when he met him-

self.i

No. Science cannot explain fully the psychological corner.

There are, then, quite a variety of directions in which

science can give us no assistance: one would not always

iRev. Ronald Knox, The Beginning and End of Man, Catholic Truth Soclet7,
Bnglano.

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650 THE VOICE OF SCIENCE [Feb.,

gather that fact, at any rate, from the utterances of some of its
camp followers.

No doubt, science has this excuse for being perhaps a wee
bit over-assertive : it is not so very long ago since, as some one
once said, Huxley made science respectable. In fact, it is not
a hundred years ago since those who followed its way, in
England at least, were looked upon as just a little different
from ordinary men, which, to be sure, is more or less true, but
different in being more in need of protection — ^just a little
worthy of sympathetic consideration. Look at Daniel Doyce
in Dickens's "Little Dorrit,*' and observe the attitude adopted
towards that man of science by the practical John Bulls of
the day, the Meagles, the Barnacles, and the rest. Dickens
knew his world, and pictures it faithfully; and at a later day,
when George Meredith made Sir Willoughby Patterne indulge
a taste for a laboratory — ^in which, by the way, nothing ever
seems to have been investigated — ^it was because the hero of
The Egoist desired to be a little different from his brother
county magnates. From all this, perhaps, flows the tenden(7,
sometimes quite noticeable, just a little to overemphasize the
importance of science — ^highly important, as all will admit,
but, as we claim, not all important

And from this flows also the kind of attitude, sometimes
exhibited by scientific men like the late Professor Huxley, of
pontificating in respect to subjects outside science, such as, in
Huxley's day. Home Rule, about which he knew as much or as
little as the next man. And thence flows also the reflex atti-
tude of a portion of the public which is quite sure that, be-
cause a man is a leading authority on the nature of the ether
of space, he must also be an infallible witness as to the doings
of what he would have us believe are the spirits of the de-
parted. Ne sutor ultra crepidam: it is an old saying, but a
useful one. **Let the cobbler stick to his last." Science has a
large and important *'last" of her own, but it is not the only
'"last" in the universe, even if it be the only one which she can
handle. And, therefore, those who help to handle it are not
necessarily, though, of course, actually they may be, eiq>ert
handlers of any of the other ''lasts" just mentioned.

Amongst other false ideas which some leaders of science,
again like Huxley, have been led to adopt, is that which de-
clares that the bitter and uncompromising opponent of science

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1923.] THE VOICE OF SCIENCE 651

is religion, and more especially that exceedingly virulent and
lively form known as the Catholic Church. Of course, Huxley
talked, as he did in the case of Home Rule, about a thing of
which he knew just exactly nothing, when he declared that
one of the virtues of the doctrine of evolution was, that it was
in fundamental opposition to that deadly enemy of science,
the Church of Rome. Huxley did not know that a far more
drastic scheme of evolution than even Darwin put forward,
had been enunciated centuries before by St. Gregory of Nyssa,
and that it had since been accepted in one measure or another,
as it has been down to our own day, by scores of writers whose
adhesion to the Catholic Church is quite undoubted. Well, it
would be a silent world if people only talked about things
which they really understood, and a dark day for the com-
positors if the same rule were applied to writings.

Of course, there is this to be said, in common fairness:
that we, on our side, are not entirely free from blame. In his
De Genesi ad Literam, St. Augustine, that man of towering
intellect and extraordinary modernity, not only lays down a
scheme of evolution, almost the Latin of Gregory of Nyssa's
Greek, which covers anything that modern biologists can ask,
but he also gives some very valuable advice. He points out
what a fatal thing it is, for the Christian professor to talk about
scientific things which he does not fully comprehend, when
trying to defend his religious position. The saint goes closely
and fully into this matter; too fully for us to attempt to follow
him by quotation. His position is adopted by Canon Dorlodot
in his recent work, Darwinism and Catholic Thought, in which
he asks:

Why has it been possible to exploit Darwinism so success-
fully against religion, if not because there have not been
lacking Catholic authors who have compromised the Chris-
tian religion in falsely representing it as irreconcilable with
scientific theories? And why has Darwinism kept certain
scholars away from religion, if not because, seeing clearly
themselves the truth of these theories, they have not even
dreamt of studying the foundation of a religion which was
made to appear to them as hostile to what they know to be
the truth.

If men's eyes were not sealed so that they might not perceive

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652 THE VOICE OF SCIENCE [Feb.,

the light, they would surely see that the very fact that a book,
such as that from which we have quoted and containing re-
marks like the above, can emanate from Louvain, the most
Catholic university of the world, with the imprimatur of its
rector, is in flat contradiction to the absurd idea that the
Catholic Church and genuine science are at enmity with
each other.

These reflections have been aroused by a perusal of a
very interesting pamphlet. The Place of Religion in Modern
Scientific Civilization, by Charles P. Steinmetz.* Mr, Stein*
metz is a distinguished man, whose name is known wherever
electricians congregate, and naturally he takes an exalted
view of science, though, as we shall see, he is willing to admit
that there are other things which must come into consider-
ation in our survey of the universe.

But one or two of his observations we are compelled to
criticize. The writer tells us that ^'undoubtedly experience
led to the first conception of superior beings, or 'Gods,* the
forces of nature personified," and so on. Seeing that the point
is one which has been hotly discussed for years, as witness the
books of Frazer, Lang, Marett, and Schmidt, to mention but a
few, and is still a most debated point amongst anthropologists,
we think the term ''undoubted" is, to say the least, premature.
And we are here writing, let it be clearly understood, from
the purely anthropological, and not from the theological,
standpoint

Again, after an interesting argument — ^in which the writer
displays, if we may respectfully say so, somewhat less ac-
quaintance with the present position of the vitalistic contro-
versy than we should have expected, even from a physicist —
we are told that "science had inevitably to become atheistic."
It is greatly to be desired that writers would try to use their
terms with some approach to clearness. In a sense, it might
be said that science had "inevitably to become agnostic,"
1. e., to admit herseU incapable of expressing an opinion as to
whether there be a God or not. But atheism is the flat denial
that such a Being exists; and as far as we are aware, no other
writer has put forward the claim that science can prove what
the fool has said in his heart: "There is no God."

2 Bulletin No. IS, Unitarian LaFUMn's Leagu*. December, 19X2,

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A. Pg PJF

1923.] THE VOICE OF SCIENCE 653

Physicists as distinguished as our author have not feared
to take up a position opposed even to the agnostic attitude
which we have suggested to be more possibly permissible.
The late Lord Kelvin is generally held to have been the great-
est physicist since Sir Isaac Newton, and it is well known that
he deliberately stated it as his opinion, that the idea of a
Creator was one necessary to science. '1 cannot admit/' he
said, *Hhat, with regard to the origin of life, science neither
affirms nor denies creative power. Science positively affirms
creative power . . . which (she) compels us to accept as an
article of belief.'' And it will probably be admitted that the
greatest living authority in this branch of science, is Sir J. J.
Thomson, who, at Winnipeg, in 1909, concluded his presi-
dential address to the meeting of the British Association, by
calling attention to the country traversed by scientific inquiry.
He said: *'In the distance, tower still higher peaks, which will
yield to those who ascend them still wider prospects, and
deepen the feeling, whose truth is emphasized by every ad-
vance in science, that *Great are the works of the Lord.' " As
to that agnosticism of science, which we suggested as possible,
it is really, as Lord Kelvin's remarks show, only possible to
those curious persons who, like the late W. G. Ward's Phil-
osophical Mouse, can never look outside their own piano or
system, at things beyond. These, too, are the ones who talk
of **mysticism" and **metaphysics" as equally unworthy of the
notice of the true man of science. But the man of science, by
the way, if he is not something, at least, of a metaphysician,
is a very incomplete, not to say lopsided, individual. So much
for this point. If we have delayed over it, it is because a want
of logical thought leads to great confusion.

Great confusion arises, too, in our opinion, from what
must always be an impossible task : namely, the attempt to fit,
as into a Procrustean bed, physical, biological, and — ^what is
far worse — psychological facts, into one and the same set of
categories. It cannot be done; and it is the attempt to do it,
which leads to such remarks as, ""the conceptions of physical
science are incompatible with the metaphysical conceptions
of God, immortality, infinity, etc." Passing the question as
to whether the idea of God is to be fairly described as purely
metaphysical, the word incompatible is defined, in the Cen-
tury Dictionary, as meaning "incapable of harmonizing or

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654 THE VOICE OF SCIENCE [Feb.,

agreeing; mutually repelling/' No one will, we suppose, say
that, in this sense, the term can accurately be applied to the
conceptions alluded to. What the writer seems to mean is
that they are not to be set under the same categories. If that
is his meaning, we fully agree with him, but that is a wholly
different matter from being "mutually repelling.*'

These criticisms, which we have ventured to make, must,
in fairness, be supplemented by the statement that we quite
agree with his conclusion, that "the negative answer of
science" — allowing for a moment what we personally do not
admit, that the answer is negative — as to God, immortality,
and so on, "is not conclusive." We agree, also, that "inher-
ently, science and religion are not antagonistic, but separate,
the one dealing with the finite conclusions from our finite
sense perceptions, that is, the world of facts and reality,
and the other with infinite conceptions, which can neither be
proven nor disproven empirically, but are outside of the realm
of science, in the field of belief," The professed philosopher
would be inclined to put in a caveat in connection with the
use of the word reality, as applied to the matters dealt with
by science, but we are not going to quarrel over that detaiL
It is with real satisfaction that we welcome, from a distin-
guished man of science, the statement, which, after all, every
scientific man must know to be true, that science is no more
the Key to AU the Mysteries than Casaubon's book was likely
to have been, as he fondly imagined, the Key to All the
Mythologies.

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RANDOM ADVENTTTBES IN NAMES.
By Benjamin Francis Musser.

Who hath not own'd, with rapture-smitten frame,
The power of grace, the magic of a name?

— Thomas Campbell.

iJMERSON has said that all language is '^fossil
poetry,** and all poetry, said Carlyle, "consists in
the giving of names.** If this be true of names
in general, rhythmic or sound-pleasing names for
things inanimate, for feelings and gestures, surely
we ought to be able to become Christian poets in the giving of
Christian names at "christening** or holy baptism. A seed
catalogue may be replete with poetic appellations, but the
Violet or Pansy of infancy becomes a wilted and faded poem
indeed when she has bloomed into her fourth stanza or
decade; whilst the Margaret or Stephen of the martyrology
remains a Christian name with its "power of grace" freighted
with a poesy that cannot fade. What is more humiliating
than to have to admit that one's sponsors in baptism gave one
the moniker of a mythological goddess, of a jewel or a vege-
table, of a soap or a perfume? Truly, as Cowper once wrote:

Some to the fascination of a name
Surrender judgment hoodwink'd.

In spite of Hayward*s declaration that "I hold he loves
me best that calls me Tom,** the perversion of good old
stand-by cognomens into diminutives or nicknames is wisely
deplored by pedants and pastors. How many, think you, of
the "Harries** and "Franks** and "Joes'* and "Jacks," all too
plentiful in any city directory, must hark back to their deluded
parents' custom of "only once in a while" abbreviating their
children's names? Only-once-in-a-while soon develops into
a habit, and habits, if not resisted, become our masters.

The very name grotesquely caricatured is in time forgotten
through misapplication. Jack, for instance, notwithstanding
the allegations of some writers and the general public's un-
thinking acceptance of those allegations, is not a diminutive

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656 RANDOM ADVENTURES IN NAMES [Feb.,

or colloquial form of or substitute for the name John; it is, as
authoritative etymologists are agreed, in reality, a derivation
from or shortened form of Jacob, hence of James. For Jacob
and James are the same name: in Hebrew, Yakob; Septuagint
Greek, lakob; New Testament Greek, lakobos; Latin, Jacobus.
The similarity between Jack and the equivalent of James in
modern languages can readily be seen: James in Spanish is
Jago, lago, Diego, or Jacobo; in Italian, Giacomo and Gia-
cobbe, or Jacopo, with Jacopone (e. g., Jacopone da Todi) as
its diminutive; in French it is Jacques, and Jack is probably
the immediate anglicized form of this modern French word
for James. Jacques, in its turn, is certainly derived from the
Jacob of the Old Testament and the James (Jacobus) of the
New. The derivation of James from the Hebrew is traced,
like Jack, through the French, not however from Jacques, but
from the earlier — and now extinct — ^form Jacquaemes, a gal-
licized transportation by missionaries from Rome. Thus:
James, Jacquaemes, Giacomo, Jacopo, Jacobus, lakob, Yakob.

On the other hand, no resemblance can be found between
Jack and John in any language. In Greek John is loannes;
Latin, lohannes, loannes, Johannes, Joannes; Italian, Gio-
vanni; German, Johan, Johann, or Johannes, affectionately
Hans; French, Jean or Jehan; Portuguese, Joao; Spanish,
Juan; Cymric, Isan; Russian, Ivan; Danish and Polish, Jan;
etc., etc.; whereas, we have seen how closely allied Jack is to
Jacob, and hence to James. If you must have a nickname for
your boy John (but why must you?), call him Johnny, which
at least agrees with the Italian Gianni, abbreviated form of
Giovanni.

Frivolous treatment of Christian names is, in part, respon-
sible for degeneration of much of the significance attached to
those names. The name of St. Mary Magdalen is, in England,
pronounced, and sometimes written. Maudlin, whence the ad-
jective maudlin, concerning which the honest Protestant Arch-
bishop Trench once wrote: "Could the Magdalen ever have
bequeathed us 'maudlin' in its present contemptuous applica-
tion, if the tears of penitential sorrow had been held in due
honor by the world?'* ^ It is one of those lamentable instances
of a word whose early meaning has suffered perversion
through sneering misuse on the part of unbelievers.

1 Richard Chenerlx Trench, The Stady of Words, lecture 111.

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1923.] RANDOM ADVENTURES IN NAMES 657

In like manner, the name of the great Franciscan scholar,
John Duns Scotus, who was familiarly spoken of as Duns, has
been corrupted into a term of scorn by repudiators of Scholas-
tic learning; so that to-day a dunce, instead of being regarded
as an erudite disciple of Duns Scotus, is, on the contrary, called
by the term which has become a byword for invincible ig-
norance. A somewhat analogous case, but without the impli-
cation of religious skepticism, is that of the adjective tawdry,
derived from Awdry, Awdrey, Audry, or Audrey, variants of
the name of Etheldreda. Dr. Trench says:* "Tawdry,* an
epithet applied once to lace or other finery bought at the fair
of St. Awdrey or St. Etheldreda, has run through the same
course: it, at one time, conveyed no suggestion of mean finery
or shabby splendor, as it now does."

Among the most lamentable offenses against nomencla-
ture have been the perversions, misnamed translations, of
a^cient Irish names into what was supposed to be, but cer-
tainly was not, a correct English form. Irish, or Erse, is to-day
the purest dialect of the Gaelic, or Gaodhelig, language; but
it is only within recent years, and owing at first almost as
much to the labors of German philologists as of Irish savants,
that the ancient tongue has received the attention it deserves.
Gaelic was, for many centuries, under a ban imposed by
England. As touching personal names and surnames, note
that, in 1367, English settlers in Ireland were forbidden the use
of Erse, and even the names of Irishmen were, by an act of
Parliament in the reign of Edward IV., forcibly "anglicized."
Thus, Domhnall or Donel legally became Daniel — ^a Hebrew
name; Diarmouid or Dermot was "translated" Jeremiah 1
Aine became Anastasia, or Anna, or the Hebrew Hannah;
Donogh is even to-day called Denis; Turlough and Brian have
given way to Terence and Bernard, or Barney. It is difficult
to recognize Teigue in Thaddeus. The lovely Irish name Una
masquerades as Winifred, via the Anglo-Saxon Guinevere and
the Cymric Gwenhwyvar; Lorcan has given place to Lawrence;
Calbhach, Carroll, Cathal, Connor, and Cormac all now pose
as Ch€U*les. Keara has been hebraicized Sarah; Finnin is now
called Florence, and Felim becomes Philip. Eoghan has been
modified into its Cymric relative, Owain, or Owen, or has been
hellenized into Eugene. Conn and Art were regarded by the

2Loc. ett
yoL. czvi. 42

658 RANDOM ADVENTURES IN NAMES [Feb.,

English as mere nicknames, wherefore Conn does penance as
Cornelius or Constantine, and Art has been elongated into
Arthur. Ruardi or Rory (Cymric, Rhodri), "the ruddy chief,*'
has been supplanted by the Teutonic Roderick and Roger.
Maolmhuire or Myler, meaning "Mary's devotee,*' has been
metamorphosed into Miles or Myles, which means "soldier."
Sighile or Sheela, **fairy-like," a name probably older than
Rome, beguiles mankind as Julia, Judith (Siodha), and, col-
loquially, as Judy; Cecilia is another misrepresentation of the
same source-names. Maghamhu or Mahon, "rich in pastures,"
poses as Martin; Alastair, "a swan-bearer," dons the Greek
name Alexander; Aonghus or Angus has been replaced by
j£neas; Aodh has disappeared altogether, the Teutonic Hugh
taking its place.

Irish surnames, too, were made to suffer etymological
agonies. In the reign of James I. an act was passed forbidding
the retention of all but a few of the old Gaelic surnames; the
vast majority fell under the mistranslator's pen, and came
forth a sorry spectacle, but agreeable to English taste. Ma&-
Gabhan emerged as Smythe (gabhan is the Gaelic for "smith") ;
MacSeaghan became Johnson; O'Neill posed as Nielson and
Nelson; Maol Eoghan did service as Malone; O'h-Aonghus, as
Haynes; O'Ceallaigh as Kelly, or Kellogg; O'h-Uilleachan,
though it still wrenches unaccustomed jaws as O'Hoolahan,
has been generally changed into Howlan or Holland. O'Sea-
ghdha became O'Shea; MacGiola Mhachudha degenerated into
MacGillicuddy or MacEUicott or even Eliot; Giola h-Iosa,
"servant of Jesus," and Maol Mhuire, "client of Mary," have
had their beautiful significance disguised in the forms
Gillies, or Gillis, and Mallory, which supplanted those ancient
patronymics. Fionn, **white," was phonetically misrepre^
sented by Finn; the same being true of the anglicized names.
Duff (from Dubh, "black"), Dunne (from Donn, "brown"),
Gorman (from Gorm, "blue"), Leigh (from Laith, "gray"),
and Glass (from Glas, "green"). Conn Chobhair, "the helping
war-hound," became Connor or Conor; and the now very
familiar Gallagher, a name which means nothing at all, was,
by the Gaels, called Gall Chobhair, which meant "the helping
stranger."

No other people in Europe has had a similar experience.
And the pity of it is, that this war on the language has been

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1923.] RANDOM ADVENTURES IN NAMES 659

waging so long that the Irish themselves are unconsciously
bearing mutilated names into all the corners of the world.
How many Irish women with an O' (anciently written ua)^
or a Mac before their surname realize that they thus proclaim
themselves a male descendant or a son? O'Donel, for instance,
means "a male descendant of Donel/' Donel presumably
being the founder of a clan. Padraig mac Eoghan (not
Patrick McEeonI) means "Padraig, or Padraic, son of Eoghan."
His sister would be Daela ni h-Eoghan (not Delia McKeon !) :
ni, a contraction of nighen, or ingean, was used by the tribal
Hibernians to denote "a daughter of.** Thanks to the English
lawmakers, Irish women are now sons and male descendants.

But the English are not alone to blame in the unsuccessful
rdle of translator. Americans, although theirs is the melting
pot of nations, have never been able, as a whole, to assimilate
foreign names without butchering them in the process. When
giving the most beautiful of all names, Mary, to her children,
Columbia sometimes substitutes the Latin-Spanish-Italian
parallel Maria; but in so doing care should be taken to have
the child's name pronounced Ma-ree-a, which is far more
poetic than the ugly sound one so frequently hears in America
— Ma-rye-a. But even less lovely is the Americanization of
the beautiful French form of the name, Marie. This should
be pronounced Mar-ree, but with a slight roll of the **r." In-
stead of which, Americans commonly mutilate this into a
monosyllable something like M'reel

American Catholics, too, have a strange way of dressing
up the names of the saints in cloaks of motley. Thus we have
John Baptist de La Salle, Francis de Sales, Francis de Paul,
Vincent de Paul, Mary Magdalen de' Pazzi. In some cases,
there is not even the prop of a surname to justify the semi-
translated label. For example, "St. Francis de Paul" is, in
reality, St. Francis of Paula, in Calabria. Then there is the
very flagrant misnomer, as unpoetic as it is erroneous, of
"Joan of Arc."

Many English-speaking people, with the legitimate desire
to anglicize foreign names, call the French National Patroness
Joan of Arc, a popular error, but an error which usage alone
cannot justify. "Of Arc" is a nomenclatural and geographical
impossibility. There was no town called Arc, no ancestral
house of that title, so that one cannot be said to have been

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660 RANDOM ADVENTURES IN NAMES [Feb..

•*of • it. The French d'Arc^ with the aristocratic apostrophe,
proclaimed a good origin and was so written in the patent of
nobility given to the Maid by the King in 1429, when he also
conferred on her the additional surname Du Lys and a coat-
of-arms — honors she declined to make use of, but both latter
name and blazon were afterw€U*ds appropriated by her
brothers and their descendants, as well as the apostrophized
(TArc, though during the lifetime of their father, a well-to-do
peasant, it was plain D-a-r-c. Had he been English, Jacques
Dare would have written his name James of the Bow, or Bow-
man, or perhaps Archer.

Honor Walsh, in her **Busybody*8 Corner'' of The Catholic
Standard and Times, once conunented amusingly anent the
Maid's name in this manner, after giving an excerpt from some
verses by Pauline Barrington:

Wisely the poet gives the saintly Warrior Maid of France
her one true name — Jeanne. The English translation,
''Joan/* is stodgily British, even when correctly dissyllabil-
ized into Jo-an, but the common American perversion of
the name has produced the even uglier "Jone." . . . Writing
to You-know-me-Al, this hero [of Ring Lardner's Big
League fiction] relates that when he became corporal, a
rookie, disdainful of his lurid heroics, demanded: "Who
do you think you are? Jonah Vark? Jonah Vark never
wouldn't use a cuss word like that." So 1 said: "1 guess he'd
say a whole lot more than that if he had you in his com-
mand!"

Hence, you lovers of **disforeignized" words, caU Jacques'
saintly daughter Jane Bowman if you must, but do not, do
not label her Joan of Arc. If she had known how to write,
her signature would have been Jehannette Rommde, because,
as she said at her trial: "My mother's name was Isabelle
Ronunde, and in my country girls take the surname of their
mother." To her young friends, she was known as Jehannette
la Pucelle (familiarly. The Maiden Jenny), or as Jehanne.
Jeanne is modern French: Joanna, Johanna, Joanna, or Jo-
hanna is Latin; Jean, Jane, and Joan are allowed to pass for
English. ..^ \ i '

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/
i

A- ■

LETT7 OF CRAOOT SX7MMIT.

By Esther W. Neill.

CHAPTER III.

A Bit of Family History,

2TTY was still deeply engrossed in the history of
the Hottentots when old Mam' Eliza came limp-
ing into the room to order her to bed.

" Taint no use in yer settin' up puttin' yer
eyes out readin' yer pa's books," she said, mop-
ping her black face with a red bandanna, '"yer bath tub's
waitin'. My Lawdl I reckon I've toted enuff water up dem
steps, year in and year out, to fill der bottom of der creek at
Cannon Run an' I've got a mizry in both my laigs. Come on,
honey, an' let me comb de tangles out of yer hair 'cause I'm
'bliged to git some rest."

Letty thrust the big book back into its place and rose
obediently. "I'll say good-night to father and Pere Jean,"
she said.

She ran out on the porch, and the faithful old woman
stood patiently waiting, knowing that her beloved nursling
would not detain her long. The child was back in a moment;
she lifted Mam' Lize's fat leathery hand to her strong young
shoulder.

"Lean on me," she said, "I'll help you up the stairs. Put
your other hand on the banisters and lean on me. Ben says
he is going to put a bathroom in the house as soon as we can
afford it. He's thought of a plan — some sort of a wheel to
pump the water to a tank in the attic, and then it would flow
out of spigots in the house."

•*Well, I ain't askin' for no new sort of contraptions,"
said the old woman as they ascended the white-railed steps
together, "I reckon if we had a tank in de attic it would be
leakin' all de time jest like de roof does now when it rains.
My Lawd! dis here place ain't what it useter be. Seems like
de war wuz intended to be de ruination of dis here house.

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662 LETTY OF CRAGGY SUMMIT [Feb^

I wuz only a child like you when de Yankees cum a clatterin'
and a yellin' an' a shootin' up de road. I remembers it well
'cause it wuz jest de day before Christmas an' de pantry
shelves wus jest a creakin' and a groanin' wid good things to
eat — turkey stuffed wid chestnuts 'till it wuz fit to bust, an' a
fruit cake settin' on de safe wid all sorts of fancy fixin' an'
curlycues made out of biled icing. Yer grandma useter put
it on wid a little horn of paper — ^I never yet known how she
done it; an' de pies an' de cakes an' de cookies wuz coolin' in
dem blue willow-ware plates on de window sill, when dar cum
a hollerin' an' a bangin' at de doors. . . . Dat wuz de end ob
Christmas fer us, honey. Dem Yankees sot right down and
et up eberything in sight an' out of sight, dey cleaned out de
pantry, de chicken yard, de smoke house, and den dey started
eatin' up de hawgs an' de cows. I druv one cow down to der
Creek and hid her in de bushes so your pa, who wuz a baby,
could git some milk. It wuz a turrible time, honey. Dem
soldiers wuz wuss dan a cloud of locusts an' I reckon dey
would hev tore de house clean down if General Lee hadn't
druv 'em away by surrenderin' at Appomattox."

They had reached Letty's room now, and the old woman
paused in her reminiscences to attend to the comfort of her
little charge. She pinned back the muslin curtains to admit
more air, folded the heavy crochet spread that covered the
bed, and lighted the lamp on the table, while Letty undressed
and proceeded to pull her snowy nightgown over her tousled
hair.

''I'll sit in this little armchair and dabble my feet in the
water while you fix my hair. Mam' Lize, and you — ^you tell me
about Aunt Corinne. Did she ever live here when she was a
little girl?"

"Well, whar else wuz she gwine to live, honey?" said the
old woman as she brought the brush and comb from a drawer
in the low dressing table. ''Dis here place wuz her home same
as it wuz yer pa's, seein' dat she wuz his own bom sister. But
I never did have much use for Miss Corinne. She wuz alius
contrary. She useter git as mad as a hornet an' den she never
cared what she done. I remember she bit me once dean thru
de hand same as a mad dog, an' I ain't tole anybody 'bout it
to dis day. Dar wa'n't no use talkin*. Yer see her ma and pa
wuz both dead an' yer pa never had no control over her when

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she took a notion. She certainly behaved scandalous when
yer pa married Mistah Ben's mother — called her *po' white
trash' right to her face— I ain't jest sure dat Mistah Ben's
mother wuz quality. She cum from somewhar up north, an'
she cum to live wid her brother, who had been overseer to
General Churchill Scott Now, de General wuz mighty easy
goin', he ain't payin' much attention to his plantation 'cause
he had had one of his laigs shot off in de Mexican War an'
he useter jest drink his juleps an' say he'd quit worryin',
'cause half of him wuz buried, he don't know whar, an' if a
man wuz in his grave, his restin' time had cum. But when all
dese Yankee soldiers cum trapesin' rotmd here to free de
niggers, de General he rage an' he cuss, and he say he's gwine
to fight an' he ain't gwine to stop dis time til dey blow his haid
clean off. An' I reckon he did, honey, 'cause he went off and
got hisself killed in de flghtin' in de Wilderness, an' his son.
Col. Churchill, cum home, atter de war, wid nothin' but de
General's sword an' de General aint eben buried 'long side of
his own laig or his own people; he wuz buried a long ways
from here. Well, de young Colonel — ^'cause he wuz young
in dem days, honey, he ain't got no use for dis here overseer,
so he jest up and says he ain't got no place for him 'cause he
ain't got no more niggers. But as soon as de niggers heard
dat de overseer had gone for good, dey cum a sneakin' back to
de Colonel's to work, an' dey wuzn't afraid to talk den, honey.
I useter hear dem in de quarters. Dey said he wuz a debbil,
chile, eben if he wuz Mistah Ben's uncle. Dar wuzn't any
odder word to 'spress him. He was de wustest overseer in de
county 'cause he don't care no more for a nigger dan he did
for a dog; he'd whip 'em an' he'd bum 'em an' he'd drown 'em
if he took de notion.

'*D€U* wuz dat yaller gal, Selina, useter to cook for him.
She had cum all de way from New Orleans, an' I reckon dey
had sold her away from all her folks 'cause she didn't do
nothin' but peak and pine and grieve 'bout de baby dat had
died on de steamboat dat had brung her up de river. I reckon
she went clean out of her haid 'cause one mornin', when
Mistah Ben's uncle got up and went down to git his breakfast,
dar wa'n't a sign of cookin', not even a fire in de range. Ole
Black Jim cum walkin' in an' Mistah Ben's uncle ax him
whar's Selina. Jim said she jest gone drown herself in de

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664 LETTY OF CRAGGY SUMMIT [Feb.,

Creek, and' Mistah Ben's uncle begin to rage and to rare, an'
'low dat nigger wuz lyin' an' he said he know dat gal has
run away, so he took Jim out in de swamp an' he runs him in
a swamp hole — one of dese here quicksands, I reckon — and he
says he's gwine to sink him if he don't tell which-away dat
gal has gone. Well, Jim, he sink in de sand to his knees an'
he holler for help an' he cuss all he knowed how, an* den he
sink to his armpits, an' den he begin to pray to de Lord.
Mistah Ben's uncle jest settin' dar watchin' him sink an' tellin'
him he'd yank him out if he tell whar Selina has gone. Jim
kept sayin' she's drowned dead in de Creek, and Mistah Ben's
uncle ain't sayin' nothin' but It's a lie,' an' Jim jest kept
a-sinkin' an' a-sinkin' till dar wa'n't nothin' but de tip of his
haid, an' den de tip of his hair, an' den dar wa'n't nothin' —
at all."

Letty's big blue eyes had widened with horror. "Oh,
that's a dreadful story," she cried, "I don't believe it — ^I can't
believe it."

'^Well, I ain't seen it," said the old woman, indifferently,
"but I've heard 'em tell it in de quarters. I reckon it must be
so. Now Mistah Ben's uncle wuz an' ole man when Mistah
Ben an' his mother cum to live wid him, but I reckon he wuz
alius onerary, an' I reckon Mistah Ben's mother wuz mighty
glad to marry yer pa and get shet of him. But somehow,
honey, when she cum here she didn't seem to know 'xactly
how to take hold. L ain't meanin' to say she wa'n't a manager,
'cause she wuz, but it wuz a sort of Yankee managin' dat I
reckon we didn't understand. She knew all about farmin'.
She useter ride out in de fields to look after de hands, same as
a man, an' I reckon dey wuz a little skeered of her 'cause she
sort of favored her brother, she wuz tall and spare, but right
puny lookin'. Dar wa'n't any broken fences when she wuz
around. De hawgs and de horses an' de sheep had dar regular
pastures an' dis here house ran same as a clock. I useter
think dat sometimes yer pa looked right droopy, an' he an'
Mistah Ben useter go off on long campin' trips in de woods
while we had house cleanin's dat would last a week at a time,
an' eberything in dis here house would be turned bottom up-
waords 'til you'd think a cyclone had blown spang thru it.
She wuz a mighty good woman, chile. I ain't denyin' dat, but
yer own ma. Miss Letty Fairfax, was real quality an' yer pa

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1923.] LETTY OF CRAGGY SUMMIT 665

thought the sun rose and set m her — she wuz real quality, an'
no mistake."

'^What's quality?" asked the child, dabbling her feet in
the water while she rubbed a bit of soap on a turkish wash-
cloth. "What is quality. Mam* Lize?"

The old woman hesitated for a moment and looked for
inspiration at the portrait of Letty's mother that hung above
the wooden mantel shelf.

"Well, I ain't knowin' jest how to 'splain it," she said.
"You jest know it an* sort of feel it soon as dey cum *roun.
Dar's quality in people same as dar is in dry goods, I reckon.
If yer go to de store an' buy heavy all-wool goods yer know
it*s gwine to keep out de cold, an' if yer live wid quality yer
sort of know yer can count on 'em in peace and in war. Dey
learn in de Bible, I reckon, to feed de hongry an' clothe de
naked an' nuss de sick an' bury de dead, an' dey ain't struttin'
'round puttin' on airs same as peacocks, 'cause dey don't have
to. Ebberybody knows who an* what dey be. An' wh^i
trouble cums dey ain't cryin' an' carryin' on, dey jest act
natchral. Dar wuz Miss Minnie Stevens of Culpepper, for in-
stance. She had been a schoolmate of yer grandma's, an'
atter de war my ole Miss heard she wuz starvin', so we packed
up an' went straight to whar she wuz. Dar wa'n't nothin' left
of de house but one chimney, an' Miss Minnie Stevens wuz
livin' in de barn. Her gold harp wuz a-settin' up in one
corner. I reckon de Yankees ain't got no use for dat — an' she
wuz settin' in a high-backed chair wid a seat on it made of
roses in worsted work. It was de same kind of chair we've
got in de parlor. Yer grandma and Miss Minnie had been at
de convent school together, and dey had made dose chair seats
from de same pattern. Well, Miss Stevens got up and kissed
yer grandma same as if nothin' had happened, an' she axed
yer grandma to lunch, though all she had wuz a piece of corn
pone an' a silver cruet full of molasses, an' then dey both sot
down and et off a little table, wid a checker board top, an' dey
laughed and talked same as if dey wuz at a party an' I waited
on dem, though dar wa'n't nothin' for me to do but fetch well
water.

^"Well, yer grandma brought Miss Minnie home to visit
her, and she married one of your grandma's brothers, so she
never had to go back to de barn. Dey's all dead now, honey —

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666 LETTY OF CRAGGY SUMMIT [Feb.,

all dead. It ain't so easy to 'splain quality, 'cause sometimes
it seems to slip up, not often, but sometimes. Dar's your
Aunt Corinne. Some folks say she favors my ole master in
his wust ways. He wuz a mighty good master in some ways,
but he had a turrible temper when he wuz riled, an' he ain't
got no patience wid my ole Miss's Popish ways. You know
she cum from New Orleans, an' she had religion same as you
an' P&re Jean, but ole Marse, he ain't payin' no attention to
jedgment 'cause I reckon he never learned how. My poor
ole Miss didn't hev the spirit ob contention; she jest grieve
an' study 'bout de way ole Marse don't believe in de Bible or
nothin' else the preachers talk about, an' one day she jest laid
down an' died, when Miss Corinne wa'n't nothin' but a baby.
Ole Marse don't know nothin' 'bout bringin' up gals, an' he
didn't live long, no how atter ole Miss, so yer pa and Miss
Corinne wuz left alone, an' dey nebba got on, honey. Seems
like dey wa'n't made to get on. Soon as she cum home from
boarding school, she wanted to git away again. She didn't
care nothin' for dis here place. Yer ma wuz mighty kind
to her, but Miss Corinne wuz jest so natcherally contrary, she
jest can't be happy at home.

**So when de railroad wanted to cut dis here place in two,
Miss Corinne wuz all for sellin' her share. She didn't want
to wait a minute. De railroad wuz gwine to cut thru de south
meadow, and dat would hev brought de tracks clean thru de
back door. Miss Corinne said she didn't care 'bout dat, she'd
jest as soon hev a locomotive settin' in de parlor as some of
de beaus dat cum to see her in dis here *God-forsaken place.'
Yer pa got mad and yer ma cried a little when he wa'n't
lookin', and den she shet her lips tight like she useter do when
she'd made up her mind to do somethin'. An' dat night she
got my ole man to harness up de pony phaeton, an' while Miss
Corinne and you an' Mistah Ben wuz asleep, she and me took
de midnight train for Richmond, an' when we got dar she,
went to one of de banks, dat wuz jest bustin' wid money, an'
she got all her pa had left her, an' den she went to one of her
kin, who wuz a lawyer, an' she sold her old home in de city
an' nearly eberthing else she had, an' she bought yer Aunt
Corinne out. Yer pa wuz madder dan ever wid Miss Corinne.
I heard him say she wuz askin' more dan de whole place wuz
wuth. But yer ma jest up and kissed yer pa an' told him she

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1923.] LETTY OF CRAGGY SUMMIT 667

wuz buyin' happiness, and nothin' wuz too high to pay for dat.
An', I reckon, she wuz right, honey, for Miss Corinne went
away an* she ain't never set foot in dis house until to-day. An*
I wuz afeard she might stay — she can be mighty soft-spoken
when she has a mind. I didn't want her to think we wa'n't
gettin' on, so I wuz killin' chickens and making Sally Limn
all de time she wuz here settin' on de porch, but my spirit
wa'n't in it, honey, an' I made sure dat Sally Lunn would
sink."

**You don't have to put spirit into Sally Lunn, Mammy.
You put in an yeast cake and then it's sure to rise."

"Well, it might an' it mightn't. I never count on nothin'
when I see Miss Corinne."

"Well, I didn't like her either," said the child frankly, as
she raised her dripping feet out of the soapy water and wiped
them on a torn towel. "I thought she talked in a very strange,
unpleasant way."

"What did she say to you, honey?"

"I don't want to remember all of it — I'm trying to forget it
before I say my prayers." She looked down critically upon
her slender feet, resting now on the old rag rug. "Will you
lend me your shoe for a moment, Mam' Lize, just for a minute,
I want one of your shoes for a very particular reason."

The old wcmian untied the frayed lacing that held her
worn shoe to her ankle.

**My Lawd, honey. Yer ain't gwine to put it on?"

"I just want to try it on for a moment. Mammy. It is too
big— I'm glad it's miles too big — and that slit on the side I can
get all my toes through. Do you suppose that going b€u*efoot
gives you bumps on your feet? You really need a new pair
of shoes, Manuny. I'll ask Ben to buy you a pair."

"I'd a heap rather have a pair of carpet slippers," said the
old woman as she tied the child's thick braid with a piece of
faded ribbon. "An' don't you go and pester Mistah Ben until
he gets the corn crop sold. Taint right for him to have to
work so hard in de fields when de county's full of no 'count
niggers. Nothin' is like it useter be. I'm thinkin' dat jedg-
ment is right here. De Bible says dar shall be wars and
riunors of wars. I'm thinkin' jedgment is here."

"Oh, I guess not," said Letty calmly. "I guess judgment
won't come until I'm wrinkled and old."

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668 LETTY OF CRAGGY SUMMIT [Feb.,

*lt don't do to count on a day nor an hour/' said the old
woman gloomily. *'Dar wuz a hoot owl a-settin' up in de
blasted cedar a-hootin' trouble on dis here house. I reckon
dat hoot owl saw Miss Corinne a-comin' up de road. Now
say yer prayers, honey, and get to bed. Ifs after nine
o'clock.*'

Letty's prayers were short and distracted by the troubled
thoughts of the day, but as she ascended the three carpeted
steps that led to the reposeful height of her tall four-poster,
she lifted her nightgown and viewed her small feet again, with
some satisfaction. She paused when she reached the sheeted
level and, before stepping on the bed, she turned and said:

"Give me Arabella, Mammy. She is over there on the
window sill. Sometimes, I think that Arabella hears every-
thing that goes on in this house — ^poor Arabella 1 No one is
going to hurt you or take you away from me. I'm not afraid
of germs."

She cuddled the misshapen doll in her arms and lay back
among her pillows until Mam 'Lize blew out the light and
started to leave the room, then she dropped Arabella and,- sit-
ting up, alert in the terrifying darkness, she held out a detain-
ing hand.

"Could — could you stay with me a little while longer.
Mam' Lize," she said beseechingly. *That was an awful story
you told me 'about Black Jim — I'm afraid I shall have bad
dreams — I — ^I am sure I shall see his ears wobbling — "

The old nurse paused beside the bed. "I ain't tole yer
nothin' 'bout wobblin' ears," she said defensively.

"But I can see them. Mam' Lize, see them as Black Jim
sinks — I'm sure — sure his ears would wobble. Won't you
stay and sing to me. Mam' Lize — sing to me until I go to
sleep?"

The old woman sat down again without a protest. The
child's will had always governed hers, and she began to sing
in a dull monotone the familiar negro hymn that had been
one of Letty's lullabies :

"Swing low, sweet chariot,
Comin' for to carry me home,
Swing low, sweet chariot,
Comin' for to carry me home.

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1923.J LETTY OF CRAGGY SUMMIT 609

I looked over Jordan,

An' what did I see

Gomin' for to carry me home,

A band of angels comin' atter me,

Gomin' for to carry me home."

The monotonous words were repeated again and again with a
growing musical quality. The summer moon rose, filling the
big room with spectral light; the child slept in tranquil peace,
but the old woman still kept vigil; her body rocked to and
fro, as if compelled by the strange rhythm, until the words
were altogether lost in a murmuring sound, an echo from the
reeds of the jungle, an audible primal strain, surviving a slave
generation.

CHAPTER IV.

Letty Is Expelled From School.

Looking back in the after years upon her childhood, Letty
divided it into three epochs. The first, that happy care-free
period of irresponsibility; the second, marked by Aunt Cor-
inne's visit when self-consciousness dawned and she began
to make vague comparisons with the world outside her own;
and the third, marked by her expulsion from school, when
Don came into her life.

Aunt Corinne did not remember her promise to find a suit-
able boarding school for her niece until February, and then a
doleful remark of Don's about, "exams for second semester,"
roused her to the fact that the school year was half over and
she had to acknowledge, with a momentary symptom of regret,
that she had completely forgotten Letty's existence. To make
amends, she humorously described her small '"savage** niece
to some of her fashionable friends and asked their advice, and
they promptly recommended St. George's Academy, a most ex-
pensive finishing school, presided over by Madame Fouard,
the widow of a distinguished diplomfit.

Corinne wrote to her brother at once, and her generous
offer was worded like an imperious mandate which admitted
no thought of refusal, for with her letter came a railroad ticket,
a Pullman reservation and a box full of clothes, purchased

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670 LETTY OF CRAGGY SUMMIT [Feb,,

with a lavish hand, a suitable stylish outfit that amazed Letty,
because everything fit without any tiresome "tryings on."

As the child viewed her transformed figure in the old mir-
ror in the hall, her opinion of her aunt slightly altered, until
Mam' Lize, limping from the library with her bucket and
broom, mumbled something about, *'Miss Corinne ain't gwine
to be shamed by her kin." To the child's clear mind this re-
mark canceled half the value of the gift she was enjoying.
If the clothes had been bought because Aunt Corinne dreaded
her appearance as a Hottentot, her generosity seemed to
dwindle into disloyal pride.

Edward Markham's Qeace was disturbed by his sister's
letter; he read it over twice and, then, unselfishly ignoring his
own feelings in the matter, he decided to accept He was too
easy going and tolerant to allow an ancient family grievance
against his only sister to interfere with Letty's prospects. He
realized that it was a real opportunity for the child such as
he could not afford to give. He dreaded the thought of part-
ing with her, but he reasoned that her grandmother and her
mother had both gone to the convent school to be educated,
and, since this school of his sister's choosing was called St
George's Academy, he felt that she had considered the child's
religious belief when she had made the selection.

P&re Jean was away from home giving a mission to the
negroes in the southern part of the State, so he could not be
consulted, and Ben reluctantly agreed that Corinne's offer, for
Letty's best interests, could not be ignored.

*"! hate like the devil to see her go," he said the evening
of her departure. *The house will be like a tomb without
her."

Edward Markham took off his glasses and wiped the
clouded lenses. '*I can't help wishing that Corinne had never
suggested it," he said. ''My feelings are so mixed that they
are hard to analyze. I've such an infernal memory that I
can't forget that Corinne gobbled up the little patrimony that
Letty ought to have inherited from her mother. I believe
she's trying to make amends, and it seems sort of unchristian
to refuse her."

Now, after three months and a half spent in this desirable
exclusive finishing school, Letty had been expelled, and
Madame Fouard, who directed all her conununications to Aunt

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Wm JLJBf T' i - ■ ^. ' ..f. ' J^L"

1923.] LErry of craggy summit 671

Corinne as the child's legal guardian, wrote a carefully-worded
note on crested paper requesting that some one call for Letitia
•*at once."

*The child shows no moral obliquity," the lady wrote with
puritanical conscientiousness/' but her conventions are most
extraordinary, and we fear their effect on the other girls.
We realize, my dear Mrs. Wainright, that you are in no way
responsible for her past training. She does not seem to recog-
nize the necessity of rules and reasonable regulations, and we
can no longer give her a place in a select school of our social
standing."

Aunt Corinne was in Florida, so she forwarded the note
to her husband, adding a postscript in her large scrawling
handwriting: "Since she has disgraced the family, please buy
her a ticket and send her home." Hugh Wainwright was on
his way to an important bank directors' meeting when he re-
ceived this letter, but his mind, working with the precision of
a machine over some financial problem, paused at the word
**disgrace." What could a child of ten do to disgrace a fam-
ily? He had never seen Letty, but he had known Madame
Fouard in Paris, and he considered her an insufferable snob;
her letter roused him to vague interest in the child, and Cor-
inne's casual acceptance of the situation seemed to him unfair.

To send the child home without questioning the justice
of the expulsion might mean to consign her to undeserved
punishment and months of misunderstanding in her small
community. How would her family receive her, if she re-
turned to them with no palliating excuses which an older
head might offer to soften the humiliating fact?

Don came into his father's office at that moment, and he
was welcomed as an ally who could effectually deal with the
difficulty.

''Read that," said his father, putting the letter in the boy's
hand, ''and then take the car and go get the child and bring
her to the hotel. I'll give you both lunch at one, and we'll talk
this matter over and see what's to be done. Can't stop now —
late for a meeting — ^"

He was out of the room before Don had spoken, but the
boy was undisturbed; he regarded his father's haste as a
natural characteristic of all business men. He sat down in
the vacant chair in front of the big mahogany desk, and pieced

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672 LETTY OF CRAGGY SUMMIT [Feb.,

out the hurried orders. He read the letter through, and then
said with a sympathy that surprised himself:

•*Poor little kid — she's a wild one/'

His father's secretary, coming in at that moment to collect
the morning's mail, smiled in a friendly way and said, with a
curiosity not to be denied :

••Who's that, Don r

•It's a girl," answered the boy, gloomily, ••and you've got
to help me, Mr. Fay. Dad's left the whole thing to me, and
I don't want to sit around a finishing school for an hour. It
would finish me, I know. You telephone this Madame Fouard
— ^wait a minute, I'll find her number — and you say that Mr.
Wainwright's car will call."

••Call for whom?"

••Miss Letitia Markham — aged ten." He grinned broadly
as he added this last statement, which robbed the situation of
all romantic interest

-All right," said the Secretary. •That's Mrs. Wainwright's
niece. I've been signing her reports — ^Mrs. Wainwright told
me to. Nobody else ever saw them. Seemed to have a head
on her. Got one hundred in exams and things."

••Well, I don't know," said Don, ••I never saw her but
once, and I'm sorry I've got to see her now. You'll help a
lot if you telephone her to get ready."

Mr. Fay busied himself with the telephone. ••She's ready
to start now," he said.

Don arose reluctantly. ••Then I'd better be starting.
That school is a long way from here."

He wished that the whole job of extricating Letty had been
left to the estimable and capable Mr. Fay, but it never occurred
to him to disobey his father's direct orders. An expulsion
seemed to promise a mild form of excitement and, now that
his preparatory school had closed for the summer, any form
of activity was to be preferred to an idle day.

As he passed through the lower corridor of the tall build-
ing, which was occupied by shops, his attention was diverted
by a jade breastpin the shape of a frog, displayed in a jeweler's
window. Following a sudden generous impulse, he went in
and purchased it. It might comfort Letty, if she cried x
caused trouble. The small box, bulging out his breast pocket,
gave him an exaggerated sense of confidence in his ability to

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1«23.] LETTY OF CRAGGY SUMMIT 673

deal with an unpleasant situation. He flattered himself that
so far he had acted wisely. Mr. Fay*s telephone message
would dispense with the necessity for further explanation.
He need not enter the house at all where, no doubt, girls lurked
in every corner. If he huddled down in the seat of the auto-
mobile and pulled his soft cloth cap over his eyes, he might
escape recognition altogether and be mistaken for the chauf-
feur.

The plan seemed to work admirably. When he drew up
at the curb in front of the Academy, he called a small urchin
who was playing in the gutter, and he promised him a nickel
if he would go up to the door and say, "Mr. Wainwright's car
calling for Miss Markham."

The message was duly delivered, the boy returned to the
gutter to receive his pay, and then the colonial door of the
select school opened a second time and Letty came out smiling,
with a little traveling bag in her hand. She was dressed in a
French embroidered serge, which Aunt Corinne had pur-
chased, she carried a tan sport coat over her arm, and she
wore a wide-brinmied hat trimmed with tiny ribbon roses*
She was so completely transformed from the "wild one" Don
remembered, that for a moment he feared there had been
some mistake. But as she stepped to the seat beside him he
saw her heavy braids of yellow hair, an unerring mark of
identity, and he was sensitively aware that the windows behind
the irreproachable lace curtains were full of girlish faces,
watching their departure.

"Cats,** he said under his breath as he turned on the
ignition. "Looks just like a house of cats.**

It was a strange remark to establish good fellowship be-
tween them after their angry parting of less than a year ago.
Letty exclaimed in some astonishment:

••Why, it*s you! I didn't know it was you, Don.**

••Well, I didn't want Madame Fouard to know it either.
Dad and I used to know her years ago in Paris. She thinks
she*s the whole cheese — ^I should think you would be glad to
get away. Look here, Fve brought you something to sort of
make up for the frog I took — I wouldn*t feel bad, you know,
or cry or anything.** He rooted down in his pocket and
brought out the little box, the automobile lurched sideways
and. narrowly escaped a lamp-post. '^I almost forgot what

^0L, am. 48

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674 LETTY OF CRAGGY SUMMIT [Feb^

pocket I put it in— thought I had lost it There it ish— I think it
looks right real."

Letty accepted the small box doubtfully, snapped off the
rubber band that held the lid, and then cried delightedly:

''Why, it's a little frog! It looks just like real. Did you
mean to give it to me?'*

Her exaggerated joy made him suddenly conscious of his
extraordinary benevolence. He was pleased, yet embar-
rassed.

''Why, yes, if you want it. I saw it this morning in a
window as I came by. The eyes are rubies, I guess. It's a
breastpin, to pin your collar. I thought you might like it —
I thought you might be feeling sort of blue. I wouldn't if I
were you. Lots of people get expelled."

"Why, I don't feel badly in the least," she assured him as
she fastened the little pin at her throat. "I'm so pleased to be
going home, but I do think that Madame Fouard was lacking in
hospitality. I never would ask anyone to leave my home.
There was old Cousin Lucinda, who visited us once for two
years. She really was very old and cross, and we had to
carry her breakfast up to her room every morning. She was
a lot of trouble, but we never asked her to leave. She just
went when she got tired of staying. I don't imderstand
Madame Fouard. There're lots of things I don't understand."

"What?" he said with a masculine air of superiority.
"What?"

But Letty was not to be inveigled into ministering to this
ancient vanity of sex. "Well, I guess you wouldn't under-
stand either," she said. "You don't seem to understand an
automobile very well. This engine's got an awful knock in it
I guess it's full of carbon."

"What do you know about automobiles?" he asked skep-
tically.

"I know a lot. Ben built one, and I helped him. It
doesn't look very well— on the outside — ^because it isn't any
special make, you know. Ben bought a body that had been
rusted in the rain, and I helped him to paint it. But the
engine is all right. It can make thirty on a good road.
I'll help you clean the carbon out of this one if I have
time."

"Hm ! I don't know how to do it myself, so I don't sup-

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1923.] LETTY OF CRAGGY SUMMIT 675

pose you do either. When this boat begins to knock I just
take it to the shop."

"Why, that's just a waste of money,'* she said. "Anybody
can take carbon out."

A paused ensued. Don's attitude of superiority was
rapidly vanishing. He had a poor opinion of girls in general,
playing dolls and fussing about clothes and cleanliness, but
this one seemed to closely resemble a boy, and he could not
fail to admire her sporting indifference to disgrace.

A small poodle, barking at them from the curbstone, di-
verted the conversation to— dogs. And here, again, Letty's
experience seemed to minimize his own. She had raised dogs,
whole litters of dogs, while he had never owned a single puppy.
She promptly promised to give him a thoroughbred pointer
if he would come to Craggy Sununit and get it. She explained
that she was afraid to send a good dog in the baggage car.

^Tou can never tell how they are going to be treated," she
added, "just, just because a dog can't tell."

'^Wouldn't it be great if a dog could talk," he suggested.
He had never considered the possibility before, but, for some
inexplicable reason, Letty roused his dormant imagination.
"Wouldn't it be great? Dogs are mighty good friends, any-
how, but just suppose they could talk."

"I don't know," she said reflectively, "I think sometimes
they do."

"Do?" he exclaimed in amazement.

"Why, yes, when I am with them, I just look in their eyes
and know what they want."

This was a mystery beyond his ken, and he did not wish
to acknowledge it. They had reached the hotel, and Don
made a pyrotechnic turn in the heavy trafBc to convince his
sole passenger that his ability as a chauffeur compensated for
his lack of skill as a mechanic.

[to be continued.]

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The Ball and the Cross.

The Ball and the Gross is one of the symbols of Christianity. It
signifies, as is obvious, the World and the Faith. // is our intention
to publish monthly in this department two or three short articles,
which may appropriately be grouped under the caption chosen.

CATHOLIC SOCIAL ACTION IN ARGENTINA.

npHE Argentine Nation is almost entirely Catholic. By the pro-
1 visions of its Constitution, the Government must ''support
the Roman Catholic Apostolic religion,*' and its President and
Vice-President must belong to that faith. Yet the problems which
confront the Catholic Church in Argentina differ little from those
encountered in the United States of America. The Argentine
Government still possesses the right, inherited from ancient Span*
ish days, of patronage over the higher ecclesiastical offices, and
is required to make annual appropriations for the support of the
hierarchy, the cathedral chapters, the seminaries, and the Indian
missions. The lower clergy, however, with their vast number of
parochial churches and charitable institutions, receive no aid
from the State, but depend upon their own efforts and the con-
tributions of the faithful for their support.

The enactment of the Federal School Law in 1884 caused a
serious rupture in the previously harmonious relations between
Church and State. This law decreed that religious instruction in
the schools of the capital city and the Territories was to be given,
not by the teachers, but by ministers of the respective religions
to which the children belonged. It decreed further that this
instruction should be given either before or after, but not during,
school hours.

The sponsors of the law denied that its purpose was to drive
religion out of the schools. Its immediate effect, however, was to
create hardships for those seeking religious instruction. A de-
cision of 1904, which makes it an offense to give religious instruc-
tion to children whose parents have not expressly requested it,
leaves no doubt about the hostile spirit of the law. This decision
roused loyal Catholics to defend the Church's rights. The dio-

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1923.] THE BALL AND THE CROSS 677

cesan administrator of G6rdoba, Dr. Clara, in a pastoral letter,
forbade the sending of Catholic children to a Protestant Normal
School. The Government ordered the cathedral chapter of C6r-
doba to set aside the pastoral, but met with a refusal. It then
declared Dr. Qara deposed. The State attorney for C6rdoba and
several eminent professors of the Universities of C6rdoba and
Buenos Aires were removed from office for declaring against the
School Law. The Papal Legate, Msgr. Luis Mattera, who had been
privately consulted in the matter, was dismissed from the country.

The breach created by the passage of the School Law in 1884,
was widened in 1888 by the enactment of the Civil Marriage Law,
which recognizes as valid only those marriages which are ^'solem-
nized before the public officer in charge of the Civil Register,''
though it permits the contracting parties to have ''their union
blessed'* afterwards by a minister of their religion. Any priest
officiating at a religious marriage in disregard of this law rendered
himself liable to imprisonment. The clause providing for a prison
sentence was later repealed, and an attempt, in 1901, to legalize
divorce was defeated; but the broken relations between the Argen-
tine Republic and the Holy See were not mended until 1907.

The driving forces behind anti-religious agitation in Argentina
were the Masonic orders, which maneuvered the Educational Con-
gress of Beunos Aires, in 1882, and similar congresses in the
neighboring republics, into initiating a legislative war against the
Church. A strong nationalist consciousness, which favored the
retention of the old regal rights of patronage, and a liberalist
sentiment, which would see only decadence in anything Catholic,
played into the hands of the anti-religious forces. But the con-
flict resulted also in a great strengthening of Catholic faith and
solidarity. It gave birth to a Catholic press in the founding of the
Unidn, in 1882 ; and it led to the formation of the Catholic National
Union. But it failed to unite the Catholic forces at the first Cath-
olic Convention, in 1884, into a political party, such as they have
in Chile or in Uruguay.

During these years of conflict, Argentine was awakened to a
new problem, which manifested itself in strikes, riots, and blood-
shed. Within twenty years, nearly half a million laborers had
come into the land. Many of these were anarchists, hostile to
Church and State. To meet this problem, the Catholic Convention
of 1884 outlined a program of social action, and organized work-
ingmen's clubs and labor exchanges. This work, however, lacked
a real leader until 1892, when Father Frederick Grote, of the Re-
demptorists, began to organize, in Buenos Aires, his Circulos de
Obreros. These Catholic labor unions were soon extended through-

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678 THE BALL AND THE CROSS [Feb.,

out the Republic. There are to-day eighty-five circles, with a mem-
bership of 36,000. They own twenty-nine club buildings, a publish-
ing house, and many evening schools; they have their own insur-
ance and employment bureaus, and an endowment fund of 1,368,-
000 pesos. In 1902, Father Grote founded the Liga Democr&tica
Cristiana, a society of educated young men, to assist him in organ-
izing and instructing his circalos, and in combating Socialist
propaganda. The Liga was suppressed in 1908 by episcopal de-
cree on account of alleged excesses of party-zeal. It was suc-
ceeded by the Uni6n Democr&tica Cristiana, which has failed,
however, to retain the Liga's political power and has allowed many
of the unions to degenerate into mutual-benefit and social clubs.
This is to be regretted, because the need of Catholic influence and
leadership in Argentina is constantly increasing.

The public schools are practically without religion. Many
of the State-paid teachers hold revolutionary socialistic views.
Free thought and Freemasonry become more and more overween-
ing. And, during the past two years, a flood of Protestant mis-
sionaries from the United States has poured into the land to
''convert" the Argentine people. The many Catholic schools and
colleges founded since the coming of the escnela laica have thus
a huge task to perform. An equally arduous task confronts the
leaders in social action. The first Catholic Social Congress of
Latin America, held in Buenos Aires in 1919, passed a series of
resolutions, drawn up by Father G. Palau, SJ., Father Franzeschi,
and Don A. E. Bunge, which form a correct and complete code of
Catholic social principles. Whether or not these resolutions will
bear the expected fruit will depend to a great extent upon the
persevering toil of the present Catholic leaders, as the existing
organizations are hardly equal to the task.

AT MASS IN PAPUA.

ON Yule Island, a long way down the lonely coast of Papua,
which is broken by only one town in many hundreds of miles,
stands the Catholic Mission of the Sacred Heart.

Blows the wind to-day, and the sun and the rain are flying.

Stevenson's sweet, haunting poem runs in my mind, I scarcely
know why. It may be because every day, in my stay at Yule, I
have passed, in the wind and the sun, by the quiet spot.

Where about the graves of the martyrs the birds are crying —

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1923.] THE BALL AND THE CROSS 679

the strange* wild birds of Papua: the leather-neck, with its quer-
uloos, over-and-over repeated call; the great blue kingfisher, sing-
ing merrily; the swamp pheasant, making strange mimicry of
falling water; once in a way, from the mainland mountains, a
bird of paradise, flashing orange-gold in the sun, and uttering its
long, wild scream, as it flies swift as an aeroplane from high tree-
top to high tree-top, never nearing earth.

These are the birds that, in the sun and the rain, fly about
the graves of the martyrs on Yule Island, the graves of the Bishops,
Fathers, Brothers, Sisters of the Mission, who lie buried here and
elsewhere all over the field of the Catholic Mission.

It is Sunday to-day. Mass has just been o£fered in the white,
wooden church, which stands up on the green, beyond the avenue
of mango trees. The back part of the church was taken up by
a crowd of Papuans from neighboring villages. Strange, wild
figures, these — ^the men almost totally unclad, the women naked,
save for a fringe of grass, a hand's^breadth wide, worn about the
hips. Chains of dogs' teeth and shells about brown necks, feathers
and flowers stuck into thick mops of hair as a pin is stuck into a
pincushion; red-ocher paint used freely, coconut oil greasing the
dark skins, and leaving stains upon the floor, where the native
converts have knelt.

You do not see, at the Catholic Mission, the displays of calico
dresses, shirts and trousers, among the natives, that make a
feature of all Protestant Mission pictures. This is not because
the virtue of modesty is undervalued, but because it is understood
in the light of modern medical science, which pronounces Euro-
pean clothing dangerous and unhealthy for races not civilized.
The naked congregation, standing and kneeling reverently through
Mass, is as unconscious of its nakedness as Adam and Eve before
the Fall, and, from the point of view of actual behavior, it com-
pares very favorably with fully dressed Papuans in many civi'
lized districts. Only when the native woman goes to Holy Com-
munion, is it considered necessary for her to wear clothing; on
such an occasion, she puts on one of the loose cotton dresses
familiar in pictures, and leaves it off again after Mass.

These people are not, and have not been, cannibals; but all
their forefathers were; and the priests. Brothers, and Sisters of the
Mission on the mainland opposite Yule, are working among tribes
who retain the old bad custom. The Sunday congregation on
Yule Island, of decent, well-living natives, who are kind to the
sick, instead of starving them to death; who do not bury aged
relations alive, or throw unwanted babies into the bush; who do
not count murder among the virtues, or cruelty and torture as

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680 THE BALL AND THE CROSS [Feb..

legitimate sources of fun — ^these are the harvest of the Mission's
martyrs.

Mass over, they go home to their villages, strutting with the
pride of the savage, clanking their beads and dogs'-teeth chains,
swinging their short grass crinolines. They are a simple, a
happy-looking folk, removed from the fears that make night and
day hideous to their pagan brothers and sisters of the man-
hunting mountain districts. In the sun and the wind, they pass
Ihe little wood-fenced graveyard.

Where about the graves of the martyrs the birds are crying.

A PRIEST, A BISHOP, AND THE WORKIN6MAN.

A SHORT time ago, a European prelate who had come to the
United States on an important mission, and who seemed
to be very familiar with religious conditions in Europe, partic-
ularly in Switzerland, was asked : '^Did you know Canon Jung of
Saint-Gall?" His face brightened, and with an expression of joy-
ous admiration, he answered: '*Oh, indeed! He was a dear per-
sonal friend of mine. I consider him one of the greatest men
Switzerland ever produced." The expression on his countenance
changed, as he continued in a sad, reminiscent tone. '*! was
present at his funeral just a short time ago. No bishop, no arch-
bishop, no dignitary of Church or State in Switzerland ever had a
funeral like his. Ten thousand people accompanied Canon Jung's
coffin to the grave, in expression of their respect, gratitude, and
veneration."

Prompted by further questioning, he was glad to go on and
give a glowing, personal account of the work performed and the
results accomplished by this remarkable priest, whom he so
greatly admired.

In the aggregate, Canon Jung's achievements seem almost un-
believable. He organized sixty thousand workers into compact
bodies, protecting them against the dangers of Socialism and in-
fidelity, and training them for a social reform crusade according
to the principles laid down in Pope Leo's Encyclical, On the Con-
dition of Labor. These organizations include an association of
Catholic workingmen, with 13,600 members; one of Catholic
working women, with 20,000 members; another of Christian trade-
unionists, with 15,000 members; and others of Catholic domestics
and hotel employees, of clerks and government officials, of rail-
road workers, and of farmers.

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1923.] THE BALL AND THE CROSS 681

More material monuments to the fruitful labors of Canon
Jung in behalf of the working classes, are the beautiful homes he
erected for working girls and working women, to which are at-
tached employment agencies, whose influence ramifies throughout
the Republic.

Great as these creations were, and extensive enough as they
were to establish Professor Jung's claim to undying gratitude and
imperishable fame, their author is best known through his active
interest in the cooperative movement. (Cooperation became a
hobby with him, not to say an obsession; and as he advanced ih
years, the conviction grew upon him that cooperation must be the
most important element in Christian social reform. His ideas
on this subject are contained in a pamphlet, entitled Cooperation,
the Economic System of the Future. He became the founder of
the International Federation of Christian Cooperative Societies,
which has its central office in Rome.

Canon Jung actively promoted almost every type of cooper-
ation. Perhaps his greatest creation is the Cooperative Bank of
Switzerland, with its ten branches, and deposits amounting to
nearly fifty million francs. During the year 1921, when other
banks experienced a loss of business, this cooperative institution
prospered more than ever, and was enabled to increase its surplus
by two and a half million francs. He established consumers' co-
dperative stores, one of the most prominent being the '^Concordia"
of Saint-Gall. His cooperative wholesale society is doing a busi-
ness of approximately ten million francs a year. Cooperative in-
surance was developed by him in all its branches — health, mater-
nity, old age, life, etc. — ^and has been the cause of inestimable
blessings for thousands of workingmen and their families.

Canon Jung had a keen appreciation of the needs and prob-
lems of the farmers. He promoted the establishment of cooper-
ative banks among them, personally organizing twelve, and affil-
iating all with his Central Codperative Bank. He taught the
farmers to sell their produce and supply their needs cooperatively.

The convention of the International Federation of Christian
Codperative Societies, of which he was vice-president, was held at
Genoa while the International Conference of the League of Na-
tions was in session there. With the representatives of cooper-
ative groups gathered together from twenty different countries,
he collaborated in drawing up recommendations that were sub-
mitted to the Genoa Conference for the economic rehabilitation
of the world. He was frequently consulted by some of the most
prominent delegates. Unfortunately, the diplomatic representa-
tives had not the wisdom or the courage to accept the recom-

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682 THE BALL AND THE CROSS [Feb.,

mendations of the cooperators, and, as a conseguence, practically
nothing resulted from their deliberations.

In the diffusion of his ideas and in the promotion of his
undertakings. Canon Jung's powers as a writer and speaker stood
him in good stead. He founded, and for many years edited, the
following periodicals: The Worker, The Working Woman, The
Trade-Vnionist, The Social Lighthouse, At Home and Abroad.
He also wrote extensively for other periodicals, and published a
number of pamphlets through a publishing company which he
himself had established. Every year he gave, on an average,
about one hundred lectures, and attended approximately two hun-
dred committee meetings. He performed this tremendous amount
of work in addition to fulfilling his duties as professor of ethics
and religion at the government Gymnasium of Saint-Gall.

The most prominent trait in his character seemed to be gentle-
ness. He knew how to reconcile the estranged, and could retain
the friendship of those whose views differed from his own. He
never allowed feeling or passion to control him; nor would he
descend to personalities in written or public discussion. He was
a man of unquenchable enthusiasm, intense apostolic zeal, and
inexhaustible energy.

He spent himself generously in the service of the Master.
When he had consumed his energies, and was reduced to help-
lessness and riveted to a bed of pain, his real greatness appeared
in even more splendor than in the heyday of his nation-wide
activity. His favorite aspiration during these days of trial were:
''May Thy most holy and adorable WiU, Oh, Jesus, be done!"

The prelate, who was very enthusiastic when speaking about
the wonderful achievements of his departed friend, said in con-
clusion: ''I must not forget to pay a modest tribute to Bishop
Egger of Saint-Gall. I feel that almost as much credit is due to
this greatest of Swiss Bishops, for all that Canon Jung achieved,
as is due to the latter. When Jung began propagating his ideas,
he was suspected of radicalism. A considerable number of so-
cially and commercially influential people publicly branded the
young priest as a Socialist. A delegation, composed of Catholic
members of the Swiss Parliament, approached the Bishop with the
request that he silence the priest who was causing so much trouble
and spreading such dangerous doctrines. At a convention which
was held in Bern about twenty years ago — I remember it very
well, because I was a student at the time and had become en-
thusiastic about Professor Jung and his progressive ideas — ^my
friend was publicly denounced by some of the foremost sociol-
ogists of the country, and his policies were condemned.

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1923.] THE BALL AND THE CROSS 683

"But in spite of all this adverse criticism Bishop Egger never
v^avered in his loyalty and confidence. He v^as a man of heroic
mold, and was actuated only by a genuine zeal for God's greater
honor and glory. He knew full well that if Jung succeeded, he
himself would receive little or no credit; that if his protigi failed,
he would have to bear all the blame. To silence Jung would have
meant to gain the applause of the respectable element in Swiss
society, to be acclaimed safely and sanely conservative. To allow
Jung to continue propagating his ideas meant to bring down upon
himself the criticism of the powerful, and their disa£fection, which
might even mean the loss of church revenue. It would not have
been so hard to put Jung 'out of harm's reach.' The young priest
would have been disappointed, and would have been obliged to
eat out his own heart, but it would have been in silence. The
oppressed and the helpless would have continued to send their
cries to Heaven, but unheard by the Bishop.

"But Bishop Egger, far from creating difficulties for Canon
Jung, supported and encouraged him. What this heroic action
meant for the welfare of his flock and for the Church at large,
could not be seen at the time, but can be seen in the retrospect.
What a tragedy it would have been had the Bishop followed the
easier course!

'Thanks to the great Bishop's comprehensive grasp of the
social question and its tremendous significance for the Catholic
Church; thanks, also, to his courage and fearlessness, and to his
genuine zeal for the interests of Christ, Canon Jung was enabled
to fulfill the pledge he made, on the day of his ordination, to con*
secrate himself to the extension of Christ's Kingdom in the eco-
nomic and social field, by doing all that lay in his power to carry
out the wise provisions of the Encyclical, Rerum Novarum. The
example of both these men is an invaluable heritage that should
be cherished by high and low in the Catholic Church throughout
the world."

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Editorial Comment

r[E address of Dr. Steinmetz, on "The Place of Religion in
Modern Scientific Civilization'* (referred to by Sir Bertram
Windle, in his article in the present number of The Catholic
World), is one more illustration of the fact that a scientist, al-
though supreme in his own element, may
SteimnetZy flounder hopelessly when he plunges into the
Uniyersal deep water of philosophy and theology. The

Genius. enthusiastic editor of the lecture declares that

Dr. Steinmetz is ''probably the most learned
figure in the world of electrical engineering." But he is evidently
something more than that. He lays claim to a knowledge of all
philosophy, for he says, authoritatively, that ''Immanuel Kant
is the greatest and most critical of all philosophers." Surely, no
scientist, trained in the inductive method, would make such a
statement without having read and thoroughly studied all the
philosophers. And he is also, presumably, a student of all the-
ologies, for he speaks scarcely less authoritatively of Mohammed,
and Buddha, and Moses, and the "founders of other religions,"
including, of course, Christ. To lead the world in electrical
engineering, while at the same time accumulating a thorough
knowledge of all philosophies and all theologies, must require
intense and prolonged application even for the most prodigious
intellect.

CURIOUSLY enough, however, the engineer-philosopher-theo-
logian seems rather shaky in his logic. For example, he
says: 'There has grown up through the centuries an increasing
antagonism between science and religion, making the two incom-
patible with each other." And, "The conceptions of physical
science are incompatible with the metaphysical conceptions of
God, immortality, infinity, etc." But two pages beyond this
latter sentence, he says: "Science and religion are not incont-
patible" Incompatible, yet not incompatible. Is this a Kantian
antinomy, or just a flat contradiction? Or is the doctor follow-
ing the children's code : "If I say it three times, it's so?" But Dr.
Steinmetz did not say it three times. He said it only tvirice. And,
therefore, as it turns out, it wasn't so.

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1923.] EDITORIAL COMMENT'..^ 685

Again, he says: "If we are honest» we must confess that in
science, there exists no God, no immortality, no soul. Scientif-
ically, God and immortality are illogical con-
ceptions. Science had inevitably to become The
atheistic.^ That would seem to be final, at Kantian
least for the scientist. But no, for he says. Sic et Non.
further on: 'The negative answer of science
on immortality, God, etc., is not conclusive. The question is still
as open as it ever was.''

And yet again: "Science had inevitably to become atheistic.''
He does not admit that science could avoid the question of the
existence of God. It ''had inevitably" to decide that there is no
God. And yet, he adds, "finite science cannot deal with the con-
ceptions of the infinite or the absolute." The Infinite and the
Absolute is God. If science cannot even deal with the con-
cept God, how can science inevitably conclude that there is no
God?

Now, of course, we know what the doctor is "driving at."
His philosophy is Kantian. He is ready to admit that a statement
may be illogical, that is, unreasonable, and yet be true. If we
were Kantians, we might understand the difference between an
antinomy and a contradiction. But we were brought up on the
scholastic logic, and we abjectly confess that we do not under-
stand how science and religion can be "incompatible" and "not
incompatible," or how science can be atheistic and still leave open
the question of the existence of God. To us. Dr. Steinmetz's
amphibologies are as bewildering as the dictum of Hegel, Das Sein
und das nicht Sein, das ist dasselbe, "to be means not to be."

AS a theologian, the "most learned engineer," is even less felic-
itous than as a philosopher. See how speedily and how con-
clusively he ushers God out of the universe. *The terror of the
thunderstorm led primitive man to the conception of a Supreme
Being, whose attribute was the thunderbolt.
But when Franklin brought the lightning The ^Thrower
from the clouds, and showed it to be a mere of the

electric spark; when we learned to make Thunderbolt
lightning harmless by the lightning rod, and
when finally we harnessed electricity to do our work, naturally
our reverence for the thrower of the thunderbolt decayed. So the
gods of experience vanished." "So!" Just so. It is all very
simple — and very striking.

But how shall we explain the fact that after Franklin had
brought the lightning from heaven, even he did not think that he

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686 EDITORIAL COMMENT [Feb^

had done away with God. In a letter to Ezra Stiles, written a
Mttle over a month before his death, Franklin says: ''Here is
my Creed. I believe in one God, Creator of the Universe.
That He governs it by His Providence. That He ought to be
worshiped."

BUT there are— or there were— other arguments for the exist-
ence of God, besides the argument from thunder and light-
ning. Among these was the ''Argument from Design," which
(permitting Dr. Steinmetz to define it in his own words) is, that
'Ihe wcmderful fitness of nature gave argu-
Getting ment for the conception of a Supreme Being

Rid who had made everything in nature so per-

of God. fectly fitting its purpose." That argument,

or that idea, is as old as human thought.
But Dr. Steinmetz asserts that it was demolished by Darwin, who,
he says, "gave a ridiculously simple explanation of the fitness of
nature by showing that only the fit can survive, and anything
unfit is rapidly exterminated. • . . Thus no evidence or proof of
the existence of God has been found in the phenomena of nature."
Surely, that is swift and reckless logic. But getting rid of God is
not so "ridiculously simple." Dr. James J. Walsh, in the October
number of this magazine, quotes the late Professor Cope of the
University of Pennsylvania, who used to say, "What we are inter-
ested in is not the survival of the fittest, but the origin of the
fittest." Until you explain origins without God, you have not
made God unnecessary.

THERE is an occasional note of bitterness in the address under
discussion, unworthy of a dispassionate scientist. After de-
claring that Darwin's discoveries destroyed the Argument from
Design, Dr. Steinmetz says, "therefore, the hatred of all the forces
of darkness against the theory of evolution."
Unscientific The doctor may think it clever to use the
Animus. Scriptural phrase "the forces of darkness" to

designate those who believe in God, but when
he imputes vicious motives to those who disagree with him, he is
unscientific. Is it not conceivable that a man should oppose ma-
terialistic evolution out of devotion to what he thinks to be the
truth? And if a man be devoted to what he considers to be truth,
is it in accord either with the ethical code or the dispassionate
spirit of science, to damn him with a name that belongs only
to devils?

But whatever be the spirit of science, the doctor must have his

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SOME years ago experiments were made at various universities
to discover what the students knew of the Bible. The results
were both ludicrous and scandalous. In one of the experiments,
conducted at the University of Michigan, the following amazing
information was unearthed: *' Jordan was the
name of the man who took Moses* place.*' Ignorance

"Sinai was the mount from which Christ of the

spoke." "The temple of Solomon was in Bible in Colleges.
Babylon." "Levi was a man, Leviathan was
a follower of this man." 'T.evi was a Jewish male. Leviathan a
woman." "Levi was a priest. Leviathan was a law laid down by
the priests." "Christ was cruciJBed at the age of twenty-one."
"Christ lived to a good old age." "The Gospels were the letters
which St. Paul wrote to the churches." That leaves the epistles
to be explained. Perhaps the student thought that the epistles
were the wives of the apostles. "In the New Testament, every
chapter is by a different man," while in the Old "all the chapters
were written by one man." "The language of the New Testament

1923.] EDITORIAL COMMENT 687

little sarcastic flings. He speaks of "semi-civilized countries such
as attempt to forbid by legislation the teaching of evolution in
state universities." Perhaps Kentucky is not the apex of wisdom,
but when Dr. Steinmetz inferentially refers to that State, as "semi-
civilized," he is only calling names; he is doing something em-
inently unworthy of "the most learned figure in the world of i
electrical engineering."

FINALLY, Dr. Steinmetz commits the "suicide of reason." He
removes the ground from under his own feet, and he is swal-
lowed up. And with him, if his words be true, all science dis-
appears. He explains that "science derives its conclusions from
the sense perceptions by the laws of logic,"
and in the next breath he asks: "But what The Scientist
proof is there of the correctness of the laws Destroying
of logic?" If there is no proof of the correct- Science,

ness of the laws of logic, all thinking is nuga-
tory, all argument is futile, and all science is impossible. Science
is logic applied to facts. If logic be uncertain, there remain only
the facts. And an aggregation of facts can never be a science.
We should never have believed that Dr. Steinmetz could do
science so ill a turn. Perhaps he had better stick to his dynamos
and his artificial lightning and leave Immanuel Kant alone.

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688 EDITORIAL COMMENT [Feb.,

is more modern than that of the Old." It may have been this
scholar who first discovered that the "Bible was written B« C»
parts of it before B. C."

WE were reminded of these experiments by a passage which
recently appeared under the well-known name of Heywood
Broun, in the New York World. It seems that he attended one
of Coup's demonstrations. The simplicity of the Cou6 treatment,
he says, reminded him of the Biblical story
And of the cure of Naaman, the leper. ''Elisha

Even Among sent a messenger unto him saying, Go and
Editors. wash in the Jordan seven times and thy flesh

shall come again to thee, and thou shalt be
clean." Naaman was angry because of the apparently ridiculous
simplicity of the prophet's advice, but finally, "he went down, and
dipped himself seven times in the Jordan, and his flesh came
again like the flesh of a little child, and he was clean."

"We tried," says Heywood Broun, "to get somebody in the
audience which heard Cou^, to tell us where we could find the pas-
sage we wanted, and we received no help. Nobody remembered
it. The audience was composed of publishers and editors of New
York newspapers."

MR. BROUN thinks that the Bible is neglected for the same
reason that religion is neglected by many moderns: "It is
associated in their minds with compulsion." And he recom-
mends that children should not be compelled to read the Bible
or any other valuable piece of literature, but
Discovering that the great books should merely "be left
the lying about so that children might stumble

Bible. over them and make their first ventures

alone." We used to hear that people should
read the Bible for themselves. Now it seems they must discover
it for themselves.

He knows people "brought up in atheistic households," who
never heard of the Bible "until they escaped from the stern ortho-
doxy of the family circle" ("stern orthodoxy*' of an "atheistic
family circle!"). "In every case, the encounter with the Bible
has been sensational." "A newspaper associate of ours had read
not a single line [of the Scriptures] until he happened to be in
Europe at the time of the Passion Play. Although a bad Chris-
tian, he was an excellent reporter and so he read the four Gos-
pels in order to equip himself for his task. He went quite mad
about the Bible."

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1923.] Editorial comment m

Some one, writing recently about George Moor^, says that
Moore is so unlearned and at the same time so simple, fliai.nhen
he comes across some literary masterpiece known to all the world,
but hitherto unknown to Moore, he enthuses over his *'find'' as
if he were its first discoverer. So with the reporter. He "went
mad," and, adds Mr. Broun, "in a short time he had made himself
a new religion," out of the Bible. "Running true to form." They
all do it. It is well, of course, that every man should be intro-
duced to the Bible. But it is also important, when he becomes
acquainted with the Bible, to know "What will he do with it?"
If everyone makes a new religion after his "discovery" of the
Bible, shall we not have "confusion worse confounded."

A"COLYUMIST' on one of the New York evening newspapers
ventured the opinion that "whereas science can tell much
about the workings of things, it can tell little about their original
causes, and that where science leaves off, mysticism, or religion,
begins." One of his readers, declaring that
phenomena which were previously considered The Mystics
mystical, "have been run to cover and clas- and

sified by science under natural law," presented CivilizatioiL
a challenge: "If the mystic has done anything
comparable for civilization, I should like to be told in detail just
what it may be."

The newspaper writer answered that "to describe what the
mystic has done for civilization would be to outline the world*s
religions, literature, and art."

He adds, justly: "Trouble arises when a religious person
flies in the face of established scientific fact, or when a scientific
person pretends to explain everything when he can actually ex-
plain very little, or when he frowns on those activities of the mind
which come under the head of the imaginative and poetic. Be-
tween Mr. Bryan and the man who says that the whole truth
about life can be found in chemistry, there is little to choose."

EVIDENTLY there has arisen, among a certain number of
"camp followers" of the scientists, a curious delusion that
science is all sufficient. And the delusion gives rise (as usual)
to intolerance. There are, nowadays, far more scientific bigots
than religious bigots. It is the non-religious to-day who "hurl
anathemas." For every believer who cries "heretic" there are a
thousand unbelievers who cry "obscurantist." The typical non-

VOL. GTYI. 44

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UmtORiAl COMMEUt [Pcb^

Catholic believer of to-day is anything but dogmatic He is rather
an indifferentist. His religious opinions are vague, and his hold
upon them uncertain. If he defends dogma at all, he does so
apologetically. He is not certain of his ground, and he is ready
at almost any moment to shift his position.

But the typical "scientific** person is cocksure. His opinions
are clear cut and irreformable. He knows what he knows, and he
is impatient of all who disagree with him. He challenges religion
to say what it has ever done for mankind, and he knows before-
hand that religion has no word to say to
Intolerant justify its existence. His devotion to science

''Scientists^'' seems to demand that he deride religion. To
him there is not room for science and religion
in this big universe. There is place only for science. "The
fundamental dogma of all materialistic science is that all the
phenomena of life, including the poetry of Shakespeare and
Wordsworth, the reasonings of Aristotle, a Sir Isaac Newton, and
all minor manifestations of life can be explained, and some day
will be explained, in terms of chemical equations and physical
experiments" (Windle, Facts and Theories, p. 66). There is an
old phrase about measuring all things vnth a yardstick. It is
just as absurd to imagine that all things can be analyzed in a
test tube. "There are more things in heaven and earth than are
dreamed of in your philosophy, Horatio.'* And there are more
things in heaven and earth than can be investigated in your labo-
ratories. There are things in human life, and in human nature,
that cannot be ground in a mortar with a pestle, or boiled with a
Bunsen burner. As the same newspaper writer says, there are
"mysteries of which there is no rule-of-thumb solution.**

EMOTIONS, passions, instincts, sentiments, may seem unim-
portant to the man who deals only with chemical elements,
but they are none the less the directive force in human life.
Love, music, poetry, art, literature, patriotism, religion, have
always been more potent factors in history
Mysticism than chemical combinations or physical
Dominant in forces. The economic factor is not the deter-
Human Affairs, mining factor in human affairs. Nor is the
ichemical factor. "In the last resort, the
destinies of mankind are invariably guided, not by the concrete
'facts* of the sense world, but by concepts which are acknowl-
edged by everyone to exist only on the mental plane. In the great
moments of existence, when he rises to spiritual freedom, these
are the things which every man feels to be real. It is by these

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1923.] EDITORIAL COMMENT 691

and for these that he is found willing to live, work» suffer, and die.
Love, empire, religion, altruism, fame, all belong to the tran-
scendental world. Hence, they partake more of the nature of
reality than any 'fact' could do; and man; dimly recognizing this,
has ever bowed to them as to immortal centres of energy*' (Under-
bill, Mysticism, p. 15).

IN the advertising pages of Harpefs for January, there is a
paragraph of eulogy of Mr. E. S. Martin, one of their staff, in
which, amongst other qualities, are noted ''his kindly philosophy,
the graceful simplicity of his style, and the lucidity of his
thinking."

Now, we have read Mr. E. S. Martin, both recently and in
years gone by, and, in general, we are inclined to accept that
description of the man and of his literary style. But whenever
the editors of non-religious magazines take up religious topics,
by some strange fatality, though their "kindly philosophy" and
their "graceful simplicity of style" may remain, their "lucidity of
thought" seems to desert them. In the "Editor's Easy Chair"
for January, Mr. Martin devoted much of his space to contro-
versies upon the meaning and authority of the Bible, and upon a
heresy trial that has been recorded in 'the newspapers very
recently. First, he cuts the Gordian knot of Biblical controversies
by saying that it doesn't matter much whether a preacher have
the right or the v^ong solution.

"Take Parson Buckner's difficulty about the dealings of the
Israelites with the Canaanites. It perplexes him because he
reads in the Old Testament that God instructed the Israelites to
clean up the Canaanites, man, woman, and child. He does not
feel that God, being a good God, gave them
any such instructions, and surely he is en- Lucid

titled to entertain that sentiment. . . . Par- Thinking?
son Buckner may be right about what 'God
said' in the Old Testament, but surely he can be either right or
wrong without impairing his value as an expositor of the teach-
ings of Christ.*'

"Right" and "virrong" are identical with "true" and "false."
And does it not matter whether a teacher teach the "true" or the
false"? Curious "lucidity of thought !"

PR one who is "a power throughout the country," Mr. Martin
can be, on occasions, unbelievably innocent and naif. Read-
ing the following paragraph, one might imagine that the kindly

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692 EDITORIAL COMMENT [Feb.,

Philosopher of the Easy Chair never had heard of Biblical con-
troversies until he read of them in the newspapers of to-day. And
he seems to think that they can be settled, perhaps in a year's
time, if v^e only get our vnts to work on the problem !

''It is too bad about the Bible [says Mr. Martin] that it makes
so much trouble. Headlines in the paper almost every day dis-
close that this or that clergyman has incurred or achieved pub-
licity by an opinion about something in the Bible which other
clerg3rmen object to. There is a row in the Presbyterian Church
over the opinions of the Rev. Harry Emerson Fosdick of New
York. There is a row in the Methodist Church in Nebraska over
Parson Buckher, who thinks that certain statements about God
in the Old Testament are not so. There is the
The row between Mr. Bryan and many supporters

Bothersome over the supposed conflict between the theory
Bible. of evolution and the Book of Genesis. There

is the row between the Fundamentalists,
who insist apparently upon belief in the literal inspiration of the
whole Bible from cover to cover as it stands, and the Progressives,
who are for the catch-as-catch-can method of Bible reading, and
who would have readers believe only so much as they think is
true. Really, to clear up our conflicting notions about the Bible
is a highly important piece of work. It has a bearing upon the
peace of the world and the progress, as well as the composure,
of human life, and deserves to be included among the big jobs
that should engage our wits in 1923.''

Surely, this is refreshing innocence. 'To clear up our con-
flicting notions about the Bible!*' The eulogy of Mr. Martin
should have included "sweet simplicity of mind," with "graceful
simplicity of style."

"It is a big job that should engage our wits in 1923 !" Just
so! But how odd that men should have delayed for so many
centuries before putting their vnts to work on the interpretation
of the Bible.

Perhaps, before really taking up the Bible "in a serious way,"
some "little group of serious thinkers" ought to devote part of an
afternoon to the Versailles Treaty.

Of course, we are optimists — ^and all that — but if the "peace
of the world and the progress, as well as the composure, of human
life" must wait until "we clear up our conflicting notions about
the Bible," we fear that we are doomed to warfare and discom-
posure for a long, long time.

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1«23.] EDITORIAL COMMENT 693

<<1i 4^R. HARDING is going to save Europe. Mr. Harding is not
iVl going to save Europe. Mr. Harding would save Europe
feebly. Senator Borah suggests tersely that Europe do a little
saving on her own account. Mr. Harding is increasingly doubtful
about saving Europe. Mr. Morgan is going to save Europe by
lending the German Government a billion and a half dollars. Mr.
Morgan denies that he will, under the present circumstances, lend
Germany a single pfennig. American business men are going to
save Europe by arbitrating the reparations and fixing the amount
Germany can pay. This bright suggestion came from Germany.
It did not come from Germany. It originated in Mr. Harding's
Cabinet. It did not come from the Cabinet.
It was invented by the Chamber of Com- Why

merce of the United States. It was a sur- Newspaper
prise to the Chamber. It just growed. The Readers Go Had«
British and French Governments are most
enthusiastic about the idea. The British Government is skeptical,
and the French Government declares that never, never will it
permit a group of outsiders to fix any limits to its German repa-
rations." The Freeman asserts that "the foregoing is a faithful
summary of the news-divertissement of several recent days, and
we confess it shows certain elements of contradiction." Saving
Europe seems about as uncertain and as difficult as killing Lenine.
But, after all, the newspapers must live, and their columns must
be filled. How odd it would seem to pick up a newspaper and
see many blank spaces on its pages, with an editorial note ex-
plaining, that "the news items which we planned to print in these
spaces are probably untrue, so we have omitted them.*' Of
course, that would never do. The space must all be filled.

ONE of our most frequent and most highly esteemed con-
tributors. Sir Bertram Windle, has just received from the
Pope the degree of Doctor of Philosophy, honoris causa. The
Brief announcing the bestowal of this degree records that Cardinal
Gasquet and the Archbishop of Birmingham
have brought Sir Bertram's great services to ^^Honor

Catholic learning before the notice of the to Whom Honor
Holy Father. Sir Bertram C. A. Windle was Is Due.''

born in England in 1858; he was educated at
Kingstown School, near Dublin, Repton School in Derbyshire, and
Trinity College, Dublin, from which he holds the degrees of M.A.*
M.D., and Sc.D. He left Ireland in 1882 to take up a position in

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694 EDITORIAL COMMENT [Feb.,

Birmingham* and was received into the Catholic Church in 1883.
He was Professor of Anatomy and Dean of the Faculty of Medi-
cine in Birmingham and was, at various times. Examiner in Anat-
omy in the Universities of Cambridge, Aberdeen, Glasgow, Dur-
ham, and for the Royal College of Physicians, London, and Royal
College of Surgeons, Ireland. He was made a Fellow of the Royal
Society in 1900, and is also a Fellow of the Society of Antiquaries,
London, and an Honorary LL.D. of the University of Birmingham
and of the Royal University of Ireland. He was a member of the
Irish Convention. He was President of University College, Cork,
from 1904 to 1919, but in the latter year he accepted an appoint-
ment as Professor of Anthropology at St. Michael's College, To-
ronto. He is the author of a large number of books and papers,
including the Proportions of the Human Body, Shakespear^s
Country, The Wessex of Thomas Hardy, a History of Chester,
Remains of the Prehistoric Age, and Vitalism and Scholasticism.
For his work. The Church and Science, which he published in
1917, he was awarded the Gunning Prize by the Victoria Institute;
the award was made on the basis that this was the best book
published within three years upon revealed religion. In 1909,
Pius X. bestowed upon him the K.S.G., and King George knighted
him in 1912.

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'Recent Events.

What Fascism Means.

Italy's bloodless revolution, which advanced Mussolini and
the Fascist! to power* has certain lessons for the whole world.
It was possible, because the governments that had held office
through ordinary parliamentary procedure had failed. The situa-
tion was beyond them. They could not cope with the problems
that clamored for solution. But can the Fascist! solve them?
And if not, what then? Every civilization that has preceded ours
has finally reached a point where the problems created by its own
top-heavy organization were too complex for solution, and there
has been a reversion to simpler forms. When organized govern-
ment fails, unofficial groups step in. There is, nothing in history
to indicate that modern civilization will be exempt from this
common experience of all previous civilizations. If Mussolini
fails, perhaps Italy will be nearer to the point of collapse than
most persons suspect.

Fascism in Mexico.

Fascism has spread to Mexico. But as yet there seems no
Mussolini to lead the movement to a victory comparable to that
which it achieved in Italy. Nor could Obregon well emulate the
action of Italy's king. Success of the Fascist! would inevitably
mean Obregon's retirement, if not death. It is almost inconceiv-
able that Mexico should have a peaceful revolution. The leader
of the Fascist! in Mexico is said to be a devoted Catholic, but the
Archbishop of Mexico City, in an official statement, denied that
the Catholic Church was in any way connected with the movement.

Another Catholic Justice op the Supreme Court.

Pierce Butler, a Catholic, has been confirmed by the Senate
JiS a justice of the Supreme Court. This appointment was a
splendid gesture of Harding in the face of anti-Catholic agitation.
And the fact that only eight Senators voted against his confirma-
tion, shows how little influence the bigots have on men who are
big enough to reach the Senatorial dignity. Even if all eight
were actuated by bigotry, their showing would be almost negligible.
And we have cause to believe that most of them voted as they
did for entirely different reasons. The fact of a man's being a

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096 RECENT EVENTS [Feb.,

Catholic should not count either for or against him when there is
question of such an appointment. Yet it does seem very appro-
priate, in the present situation, that coincidently with the bidance
in the Supreme Ck>urt between Republicans and Democrats, there
should be a Jew and a Catholic in addition to the Protestant
members.

Pasteur's Centenary and Its Lesson.

On December 27th, occurred the one hundredth anniversary
of the birth of Louis Pasteur. Scientific societies the world over,
celebrated this event. Everyone knows that Pasteur was a de-
vout Catholic, and the universal tribute rendered to him makes
us realize that true science knows no religious bigotry. Years
ago, Cardinal Gibbons said, in a sermon, that an optimist is a
man who has an apple, half of which is good, whereas a pessimist
is a man who has an apple, half of which is bad. We ought to
fix our attention on the examples of breadth and tolerance and
generosity and fairness rather than on those of narrowness and
bigotry and injustice. Bigots may make a good deal of noise,
but they are a very small minority. Our apple is nearly all good.

Increased Prestige of the Vatican.

One of the great surprises brought out by the war has been
the increased prestige of the Vatican. The Pope's voice in inter-
national affairs is perhaps more influential to-day that at any
other time since the Protestant Revolution. Twenty-eight na-
tions are now officially represented at the Vatican, either by am-
bassadors or ministers. But in connection with this situation, it
is interesting to recall Cardinal Manning's opposition to England's
having a diplomatic representative at the seat of the papal govern-
ment. For this question of representation has many angles.
Manning maintained, and with very good show of reason, that the
Pope needs no o|her representatives in dealing with a government
than the local bishops, and that the representative at the Vatican
would often be playing politics to gain the Pope's assent to some-
thing that the Bishops opposed. An English representative at the
Vatican, for instance, might often see Anglo-Irish questions in a
very different light from that in which the Irish Bishops would
see them.

The Pope Dares to Do It.

We are glad to reprint this excellent editorial, which ap-
peared under the caption given above, in the New York Time$ of

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^ A '

1923.1 RECENT EVENTS \ W

December 6, 1922. It shows that the Pope is a force to be Mok-
oned with, even though he has not temporal power:

Pope Pius has sent to the Near Eastern Conference at Lausanne
a solemn protest concerning the deadly peril in which it is
proposed to leave the Armenian and other Christian minorities
throughput the Turkish Empire. His Holiness seems to be un-
aware of the immutable principle that you cannot protest
against an act of gross inhumanity unless you are prepared to
prevent it by force. Is it to be imagined that the Turks will
stand in fear of the Swiss Guards at the Vatican? The Holy
See is without any temporal power at all. Yet the Pope does
not hesitate to make his indignant voice heard at Lausanne and
throughout Christendom as confidently as if he had fleets and
armies at his command. This strange Pontiff seems to believe
that there is still in the world such a thing as moral force.
They would tell him his error if he applied to Washington.

Academic Freedom.

The Conncil of the American Association for the Advance-
ment of Science, meeting in Boston, December 26th, declared that
"any legislation attempting to limit the teaching of any scientific
doctrine so well established as is the doctrine of evolution would
be a profound mistake, which could not fail to retard the advance-
ment of knowledge and of human welfare, by denying the free-
dom of teaching and inquiry which is essential to all progress."
The report of the committee, signed by Edwin Grant Conklin,
Henry Fairfield Osborn, and Charles B. Davenport was a good
example of hazy thinking and gratuitous assertion. Evolution is
not defined, and apparently the term is made to cover everything
that is taught under this name in some of our colleges.

From a Catholic standpoint, there is no objection to a purely
scientific theory of evolution — that man's body was developed
from lower organisms — provided that God is acknowledged as the
power that started the process of evolution by creation, and pro-
vided that man's essential distinction from brute animals, through
the possession of a spiritual soul, is recognized. But professors
of science in some of our colleges have not been content with this
purely scientific theory of evolution. They have drawn the con-
clusion that man has no free will And no intellect essentially dif-
ferent from that possessed by brute animals, and that there is no
need of postulating a Creator to commence evolution. If evolu-
tion in this latter sense is meant, then many of the assertions of
this committee are false. And it would certainly seem that the
men who pay the salaries of the professors teaching it, have a

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RECENT EVENTS [Feb..

right to object. The whole question of academic freedom needs
to be threshed out more clearly and deeply. It is recognized that
academic freedom does not mean the privilege of teaching Cathol-
icism or Methodism or Mohammedanism or Mormonism in a
State institution supported by general taxes. But if not, then why
should anyone claim that it does mean the right to preach what
is subversive of all religion? To deny man's free will — a denial
that is sometimes tied up with a theory of evolution — ^is to deny
the possibility of sin, and hence of moral right or wrong* of the
Atonement, and of other fundamental Christian doctrines.

Eight New Cardinals.

Eight cardinals were created at the consistory in December.
Rumors that certain Americans would be elevated to this dignity
proved false, or premature. Nearly fifty years ago, Father Hecker
looked forward eagerly to "the no distant day when the august
senate of the universal Church shall not only be open to men of
merit of every Catholic nation of the earth, but also its members
be chosen in proportion to the importance of each community,
according to the express desire of the (Ecumenical Council of
Trent" (The Church and the Age).

To Prevent Another War.

Cardinal O'Connell was one of a group of one hundred and
sixty prominent Americans to issue a New Year's appeal to church
people throughout the nation, declaring that "another war is
inevitable unless a better mind can prevail.'' They warned that
the nations are frankly pushing preparations for another war,
and that the prevention of such a war is the foremost duty of all
Christian people. Yet the annual expenditures of the United
States for national defense, amount to $568,000,000. Cardinal
O'Connell deserves the support of all public-spirited Catholics in
his cooperation with this movement. If it is patriotic to fight
for one's country when war has been legitimately declared, it is
still more patriotic to prevent war when it can be done by honor-
able means. Most wars, probably, are the result of a mob atti-
tude induced by the shouting of those whose last refuge is pa-
triotism. Ordinarily, the only ones who profit by a war are the
profiteers.

C£sar France, Catholic Musician.

Coming close upon the centenary of Louis Pasteur, was that
of another great Catholic, who, however, was distinguished in a

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1923.] RECENT EVENTS 699

different sphere. C6sar Franck, the famous musician, was born
in Li6ge» Belgium* December 10» 1822. He is so modern in his
style of composition that it is difBcult to think of him as walking
the earth with Beethoven and Schumann. And it is safe to say
that no one has exercised a profounder influence on the modern
French school, and indeed on modern music generally* than C6sar
Franck. The Manchester Guardian says of him : "He has become
a greater force outside of his own music than in it* for the leaders
of the younger French school were one and all his pupils, and it
is as the hero and tutor of genius, even more than as the man of
genius, that his fame will be preserved." Franck spent the whole
of his active life in Paris, and during the main part of this time
he gave ten lessons daily. After a short period as organist at
Notre Dame de Lorette, he became organist at Sainte Clotilde, and,
in his last years, was also organ professor at the Conservatoire.
The necessity of teaching accounts, to a large extent, for the few-
ness of his compositions. In order to get time for this original
work he was compelled to begin work at 5 :30 in the morning, and
his compositions were mainly written in the first two hours of the
day. The influence of the organ is evident in all his works.
Franck died in 1890.

Some Religious Statistics.

The Methodist Year Book for 1923 is now published. It con-
tains some very interesting facts that Catholics can well ponder.
A gain of 119,007 is recorded. This brings the total up to 4,593,-
540. As Methodists do not count infants and young children, the
total for comparison with our own membership should be in-
creased by about 1,000,000. For 1921, we were credited with
18,104,804. This was a gain of 219,158 over the preceding year.
But it is well to note that the gain for the Methodists, over and
above what was to be expected from natural increase, was about
66,000; while for us it was only about 38,000. Since, for this
particular year, we may probably disregard immigration, without
introducing much of an error, this means that the Methodists
gained through converts in the proportion of one convert to every
85 previous members, while we gained one convert for every 475
previous members. That is, the Methodists gained, proportion-
ately to their membership, five times as many converts as we did.
Or, to put it in a different way, it took the activity of 84 Methodists
to make one convert to Methodism, and the activity of 475 Cath-
olics to make one convert to Catholicism. The comparison is cer-
tainly not very much to our credit. There are 20,517 Methodist
preachers serving 29,420 churches, besides 16,495 local preachers

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who are not members of conferences. Taking the smaller fignre»
this means that the Methodists have about three times as many
ministers, proportionately, as we have priests; if we take the sum
of these preachers, 37,012, it means that they have about seven
times as many ministers, proportionately, as we have priests. Yet
Protestants sometimes think that Catholics are priest-ridden.

The Irish in the United States.

''Sacerdos Detroitensis,'* v^iting in the Fortnightly Review,
of St. Louis (January 1, 1923), asks: **How is it that a five million
population immigrating from Ireland [to the United States] con-
tinues five millions, and a sixty thousand [French] in Quebec
during much the same period has multiplied into three millions?'*
His answer seems to be that the French in Quebec were, and are,
mainly agricultural; whereas the Irish immigrating to this coun-
try settled principally in the cities. No doubt this did have some-
thing to do vrith making the birth rate among the Irish smaller
than among the French-Canadians. But there seems to be a still
more important consideration. The French-Canadians formed a
homogeneous group, with a distinctive language, and all their
descendants, practically, are recognized as French. But the Irish
were mingling intimately with non-Irish groups, and they had no
distinctive language to transmit to their children whereby they
would all be distinguished as Irish. Consequently, the Irish inter-
married with the English and Scotch and Welsh and German and
Scandinavian, and so on through all the various racial strains.
If the children bore an Irish name, they were probably looked
upon as Irish; but Schneiders and Smittinskis and Bjornsons and
Franzettis were not likely to be identified with an Irish parent or
grandparent.

The fact that there are only five million people in the United
States to-day, who are identified as Irish, does not mean that the
Irish have been less than reasonably prolific, but simply that a
minority settling in the midst of a majority loses its racial identity.
If we were to expect twenty-five million Irish here to-day, by the
same token we should have a proportionate number of Poles and
Bohemians and Germans and English and Scotch, until the total
population would be half a billion or more.

Americanization Methods.

Thomas R. Marshall, former Vice-President of the United
States, said some very good things recently in a syndicated article
on "Americanization.'' He warned those who are advocating the

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i quack remedy of compelling the nse of English vby forbidding

foreign languages, that men ''may wrangle and dispute m«£ngUah
over principles of our Government and remain as far apart as
though they spoke different tongues. English-speaking men all
over the United States right now are not only in dispute about
their Government's form» but are declaring that it is a failure and
ought to be changed.'' Simply to teach men to speak English **in
not Americanization in the sense that all our people are being
made to believe in the principles underlying rule by the people/*
He might have added that the compulsory use of English is in
itself a violation of the American ideal of personal freedom.

An essential American principle, says Marshall, is the doc-
trine that all are equal before the law, that there is no privileged
class. But, as a matter of fact, sometimes the men who are
shouting loudest about the necessity of Americanizing the immi-
grant, are evading or, with impunity, violating some law. ''Men
of foreign birth were working in a factory in which children
under fourteen years could not, under the law, be employed.
Government inspectors, ferreting out violations of the law, found
the American flag floating over the factory when they visited it.
They were told it always floated to show that the factory was one
hundred per cent. American. By careful investigation, the in-
spectors established the fact that children as young as eight years
were working in the factory, and that the flag had been run up. as
a signal to them not to come to work until it was dropped"— that
is, until the inspection was over.

This use of the American flag to hide one's violation of the
law of the land reminds us of an incident that occurred years ago
in a country school. The teacher expected the trustees on a visit,
and hence cleaned things up as well as possible. One marring
stain on the wall could not be removed, and so an American flag
was gracefully draped over the spot. The next day, when the
trustees had come, the teacher asked a little boy what the flag
meant, expecting the answer that it stood for our country, the land
of the free and the home of the brave. But the little boy saw life
with the frankness of childhood, and his disconcerting reply was:
'To hide a dirty spot." That is what a good many flag-wavers
use Old Glory for. When you find a man shouting his own pa-
triotism and wanting to Americanize others by force, you can be
pretty sure that he is hiding a dirty spot in his own life.

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Hew Books.

MICHAEL FIELD. By Mary Sturgeon. New York: The Mac-

millan Co. $1.75.

The biographer of Michael Field has certainly succeeded in
communicating to her readers her own enthusiasm for this strange
and interesting subject. She brings to her evidently chosen task
wit, sympathy, insight, and a fine story-telling faculty, as well as a
trained literary sense. Her book is so worthy of her theme, that
one is arrested from time to time by the admirable style and
quality of the biographer's own work; she says so well what she
has to say that one feels it could not be better said.

"Michael Field'' is the nam de plume of two highly cultured
ladies, aunt and niece, of quite unusual poetic gifts, and intense
devotion to one another, who collaborated in the production of
twenty-seven tragedies and several books of lyrics, from the years
1875 and 1881, when their first volumes appeared under the names
of Arran and Isla Leigh, until 1914, when the aunt, who vras the
survivor, published their last work, written as Catholics. Kath-
erine Bradley, the elder by sixteen years, was '^Michael" from a
preference for the name; Edith Cooper, whose early nicknames
were **Heinrich" and "Field," became the "Henry" of the part-
nership; but "Michael Field" appeared in the world of English
letters as the name of one male and mysterious genius, and as
such was at first welcomed and applauded, as showing, to quote
from the Athenseum among many, "something almost of Shake-
spearean penetration." The Cambridge History of English Liter-
ature, however, put the seal on later popular indifference by the
same contempt that it bestowed on a distinguished group of
Catholic poets: it "could dismiss Michael Field in six lines and
commit the ineptitude of describing the collaboration as a ^curious
f an<?y.' "

It is to be hoped that the works of these remarkable women
will, some day, be collected on a chronological basis, that their
gradual evolution from frank paganism to Catholicism of a heroic
type may be the more easily traced; although their actual conver-
sion, like everything else about them, was swift and decided.
Protestant, as such, they never were. Is it rash to say that the
best pagans are better material for Catholicity than ordinary
Protestants? Their joy in mere life as life, the sense of some
glorious Divinity, the afiBrmative character of the pagan concep-

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tion of felicity^ make for a surer and quicker power of Catholic
apprehension than the vague ideas and desires of anaemic Chris-
tians. Certainly, the early martyrs, converts from paganism, were
splendid Catholics, and of them we are reminded in the last days
of these high-souled women. They were received into the Church
in 1907, after which began their via dolorosa. In 1911, Edith was
attacked by cancer. For nearly three years, she suffered ever in-
creasing anguish with the courage of a martyr, refusing the use of
morphia to alleviate her pain. Her last lyrics were often written
in her nights of agony. ''Desolation'' is touched with the sincerity
of pure vision that often accompanies accepted pain. "The
Homage ot Death" is poignantly beautiful. But, at the last, comes
a veritable spring song of ahildlike hope:

BCake me grow young again.
Grow young enough to die.
That in a Joy unseared of pain
I may my Lover, loved, attain
With that fresh si^
Eternity
Gives to the young to breathe about the heart. • .

When Thou dost challenge COME . . .
Let me rush to Thee when I pass.
Keen as a child across the grass.

Six months before Edith died, her aunt fell a prey to the same
dread disease, but her niece never knew it. In the midst of her
own torture, she writes of her darling in pain:

She is singing to Thee, Dominel

Dost hear her now?
She is singing to Thee from a burning throat.
And melancholy as the owFs love-note;
She is singing to Thee from the utmost bou^

Of the tree of Golgotha where it is bare.
And the fruit torn from it that fruited there.
She is singing . . . canst Thou stop the strain.

The homage of such pain?
Domlne, stoop down to her again I

Both had come to live in a supernatural atmosphere, which pene-
trates their latest books of lyrics: Poems of Adoration and Mystic
Trees.

Michael's sufferings were mercifully shorter than Henry's.
She died within the year, in a cottage near Hawksyard Priory,
where she had retired in order to make her daily Mass possible

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and to be near the friend of the two poets, the Dominican Prior,
Father Vincent McNabb. Until the day of her death, this cour-
ageous woman assisted at the Priory Mass. On the last morning,
she fell back into the arms of her nurse as she was trying to get
into her little carriage, and died before Father McNabb could reach
her. A gallant spirit!

This heroic Catholic background makes the reading of the
spirited biography and the profoundly interesting literary and
personal comments of one who is evidently a non-Catholic, more
significant and alive. Those of us who had already been pre-
pared for this fine book by the chapter on ''Michael Field" in the
author's Studies of Contemporary Poets, will easily recognize the
consistent development of that sympathetic essay. Miss Sturgeon
has succeeded where so many biographers fail : she has made these
two women as vivid and separate as are their interesting portraits
in the frontispiece.

DARWINISM AND CATHOLIC THOUGHT. By Canon Dorlodot,

D.D., D.Sc. Translated by Rev. E. Messenger. New York:

Benziger Brothers. Vol. I. $2.00.

Some twelve months or more ago, when this book appeared in
its French form, we expressed the high opinion which we had
formed as to its value. That opinion we retain after re-reading it
in its English dress. The translator has given us at once a read-
able and an accurate reproduction of the original. We could
earnestly wish that some Catholic with means would buy a score
or two copies of the book and mail them to the most prominent
professors of biology in our chief universities, for, after reading
this book, it would be impossible for any impartial person ever
again to repeat the fable as to the Church stifling scientific dis-
cussion. Here is a book — ^with the original imprimatur from the
University of Louvain, and, in its translated form, another from
the Archdiocese of Westminster, England — which, in outspoken
devotion to the Transformist theory, cannot be surpassed by any
work with which we are acquainted.

In connection with this, we may venture on the first of a few
criticisms. "Transformism and the Catholic Church" would have
been a more accurate title. Darwin by no means initiated the
idea of Transformism, as the book most clearly shows. What he
did was to set up the theory of Natural Selection, which .does not
receive much attention in the book, as explaining the mechanism
of Evolution. However, it is true that Evolution and Darwinism
seem to the man in the street to be synonymous, and perhaps the
title is thus justified. Our second criticism is directed towards

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the first philosophical argument in favor of Evolution, which runs
to the effect that there is such a force of facts to prove the theory
of Transformism that we cannot refuse to accept it without at-
tributing to the Creator a lack of veracity in His dealings with
mankind. If this means, as of course it does, that the Book of
Revelation and the Book of Nature, both coming from the hand of
God, cannot possibly contradict each other, no one will deny the
familiar truism. But there is more in this, for the major premise
implies that there is suflBcient evidence to make Transformism
quite certain. That is a premise which not all would accept.
The present writer may claim to have devoted more than forty
years to the active pursuit of biological science, during which time
the Transformist problem has always been before him. He is,
consequently, in a position to express an opinion on the matter,
and his view is that whilst the evolutionary hypothesis is indeed —
to him — far the best up to date, and to-day the only conceivable
method of creation, he is far from claiming that it is definitely
proved and ''necessary" in the meaning of Kant (and common
sense) that "necessary'^ means incapable of being conceived in any
other way.

We think, too, that he is unduly hard on the Successionists in
connection with the first chapters of Genesis. Undoubtedly, that
view has been too much stressed in the past, but, after all, (1)
Genesis and science both teach that there was a succession, and
(2) as Romanes once pointed out in "Nature," the coincidence
between the two successions is remarkable, and this is at least
a point worthy of consideration, for one does not quite see why it
should have occurred to Moses as it did. Also, we think that
because we are not to expect the Bible to teach science — which is
abundantly true — it is not quite the same thing as the assertion
that it is impossible that it should contain any scientific facts.
Lastly, we do not at all think that the author's view as to the
fallaciousness of all but the Thomistic idea of the succession of
souls in the human embryo is at all sustainable. The evidence of
embryology alone is, to our mind, quite in the contrary direction.

THE PSYCHIC HEALTH OF JESUS. By Walter E. Bundy, Ph.D.

New York: The Macmillan Co. $3.00.

This book, in spite of its repellent title, vdll bring consolation
to those who still believe that the so-called "higher criticism"
can be rescued from the mire of its own confusion.

Dr. Bundy sets himself the laudable task of defending the
psychic health of Jesus from the aspersions of Holtzmann, Ras-
mussen, de Loosten, Hirsch, Binet-Sangl6, and Baumann. The

VOL. CXVI, 45

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method followed is to reject the whole of the fourth Gospel with
many parts of the other three, and to show that the remainder
contains nothing that manifests the symptoms of ecstasy, or of
epilepsy, or of paranoia, or of fanaticism.

In the critique, the author's aim and purpose are beyond
censure, the spirit of his treatment is eminently fair, while his
frankness points to his own intellectual honesty. But one may
be intellectually honest and subjectively mistaken. The endless
confusion and the mutually contradictory conclusions arrived at
by the whole line of higher critics under review in Dr. Dundy's
book, should be enough for the thinking mind to suspect the mere
subjectivism of the whole process.

May one not hope that the arduous efforts of Dr. Bundy in
defense of the psychic health of Jesus may yet win for himself a
knowledge of the true Christ, the Son of the Living God.

WHAT I SAW IN AMERICA. By G. K. Chesterton. New York:

Dodd, Mead & Co. $3.00.

"Everybody who goes to America for a short time,*' says Mr.
Chesterton in his last chapter, ''is expected to write a book; and
nearly everybody does." The fault lies with Americans who
hunger for such books and are invariably disappointed with them.
They will, to a certain extent, be disappointed with this one; for
its author, observant as he is, has only seen what a traveling
lecturer can see — Pullman cars and hotels and women's clubs and
millionaires' dining rooms; and these, though American, are not
America. We do not wish to imply that the book has no value —
on the contrary, it is full of wisdom and wit — but that its greatest
value lies not so much in its account of what Mr. Chesterton saw
as of what he looked for.

Gilbert Chesterton could probably have written as good a book
about America without visiting America; indeed, the book might
have been even better if he had never crossed the Atlantic — for
then it would have been solely concerned with its thesis, the
American testimony to democracy, without the running comment
on small social facts, such as the extraordinary American customs
of chewing the ends of unlighted cigars, of removing hats in ele-
vators, of the unpunctuality of a nation of business men, and the
like. These comments are often very amusing, but they distract
the attention from the contemplation of the really important
matters that Mr. Chesterton has to discuss.

If Mr. Chesterton could have written this book (or the best
sections of it) without leaving England, it is because there is a
sense in which he was a good American before he left He seems

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to be one of the few men left in the world, who accept the docMnes
of the Fathers of the Republic in the precise sense in which they
were meant to be understood. What I Saw in America is largely
a gloss upon the Declaration of Independence, with an extension
of its principles to apply to the industrialism and the fads of our
time*

It remains to be said that Mr. Chesterton writes with singular
modesty, almost with difDdence. *'A foreigner,'* he remarks in
one place, ''is a man who laughs at everything except jokes;" and,
in another, confesses with disarming candor» ''Even when I am
certain of the facts, I do not profess to be certain of the dednc^
tions."

With all its limitations, this is as good a book as we are
likely to get on America by an Englishman, until an Englishman
of genius lives long enough in this country to be able to do what is
impossible to a visitor. Such an Englishman will have to live
here a long time and will have to possess a high order of genius —
for an Englishman is congenitally all but incapable of under-
standing the American character.

MEDUBVAL PHILOSOPHY. By Maurice De Wulf. Cambridge,

Mass.: Harvard University Press. $1.75.

Professor De Wulfs present volume is a supplement to his
recent work on Philosophy and Civilization in the Middle Ages,
but the standpoint is different. There he showed how medieval
philosophy was part and parcel of medieval life, and how the
system of thought pushed its tentacles, so to speak, into art and
architecture, literature, and sociology. Here he treats purely of
philosophy, and philosophy as set forth in the writings of St.
Thomas. He deliberately excludes theology and dogma from his
consideration. His aim is to sketch the system of thought, the
line of rational speculation, adopted by the Angelic Doctor.

In nineteen chapters, brief and clear, the great outstanding
queries of philosophy are treated, and their Thomistic solutions
set forth — knowledge and its formation; theories of epistemology;
the individual and God; moral values and virtues; group life and
the state; questions of aesthetics. St. Thomas is a moderate
realist, a thoroughgoing individualist, the unswerving, unrelent-
ing foe of monism. Anterior to all individuals and causes, and
standing completely outside their series, is the Primum Mobile,
the Infinite Being, without any admixture of potentiality or limita-
tion, whose very essence is existence — God. In this life. He is
known to us only by indirect means — ^by analogy, in attributing
to Him all perfections; by negation, in excluding from Him all

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imperfection; by transcendence, in removing from Him every
limitation. It is curious and worthy of remark that St. Thomas
altogether rejects the so-called "ontologicar* proof of God's exist-
ence. This proof, first indicated by St. Augustine, was rigorously
developed by St. Anselm, and. we may note also, it was accepted
and expressed with marvelous beauty of language by Bossuet.
This God is the ultimate foundation of ethics, and its bulwark
also, because God alone can dictate a law which binds morally,
and only He can defend it with the required sanction. He, like-
wise, is the source of all legitimate civil power, for all authority is
finally vested in God. Rulers are thus divine delegates. *'Since
the eternal law is the reason or explanation of government in the
chief ruler, the reason for governing rulers must also be derived
from the eternal law'* (la lis, q. 93, art. 3).

Throughout the book, footnotes give the apposite reference,
and show which treatise of St. Thomas establishes the points ad-
vanced. It would be difficult in so brief a compass to give a
clearer or less technical exposition of Thomism.

FROM BERLIN TO BAGDAD AND BABYLON. By the Rev. J. A.

Zahm, C.S.C., LL.D. New York: D. Appleton St Co. $5.00.

Whether imaginative literature in this country is or is not
degenerating to its own inevitable prejudice and loss, it is now
fairly patent that books of fact — ^memoirs, travel, biography, and
such like — are steadily growing in popularity. Among the men
responsible for this encouraging change, the late Father Zahm
ranks as a leader. His was a gift, the inherent qualities of which
won the literature of actual record an ever increasing public con-
fidence; more and more the '^average reader*' learned from him
and others like him that ^'serious" books need not be stupid and
heavy. He was the sort of writer who carried knowledge easily,
made the ordinary man unafraid of erudition, and built up for
the whole school of non-fiction literature a new and devoted fol-
lowing, i

The latest (and, regrettably, the last) of Father Zahm's books
will perhaps enjoy even more popularity than his former volumes;
for in this work he traverses a scene which has the double appeal
of the familiar and the remote. Bagdad and Babylon! — ^the very
words are like a song out of childhood, a song that awakens all
the love of the far-away and the wonderful that lies in the heart
of every man and woman who ever was a child. To travel with
Father Zahm to these fabled spots through the pages of this book
— down the blue Danube to the Euxine and the Bosporus, to the
Hellespont and Homer's Troy, along the Euphrates and the Tigris

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to Nineveh and its wonders, and thus, finally, to Bagdad, Babylon,
and the Garden of Eden itself (through Paradise in a motor car!)
— ^what thrill of romance or what ache of invented realism can
surpass such an experience? One could exhaust the superlatives
in praising this book and still leave its qualities untouched. There
is not a dull page in it — ^yet it contains a liberal education. It
leads us through the dust of ages and over the ruins of long cen-
turies of human endeavor — ^yet we rise from the reading of it, not
baffled, but refreshed; neither weary with hopelessness nor blind
with unf aith, but with a feeling instead that after all life is worth
while and the world still young and a good place to live in.

LIFE OF MOTHER MARY OF ST. MAURICE. Second Superior-
General of the Society of Marie R^paratrice. By a Religions
of the same Society. Translated by Mary Caroline Watt.
St. Louis: B. Herder Book Co. $2.75.

Before Mother Mary of St. Maurice committed herself to re-
ligion, her life was one that, from a worldly point of view, yielded
much pleasure and high social prospects. Because of the opposi-
tion of her father, she postponed her going to the convent, but
eventually she was compelled to take matters into her own hands
and follow the call of God to her soul. The high courage and
sacrifice she displayed are as inspiring as they are unusual.
Gifted with administrative ability. Mother Mary of St. Maurice
fulfilled a high and important position in the younger days of the
Society of Marie R^paratrice. She was a woman wholly of the
interior life, and for all of us that is the one lesson of this book :
how one may leave a sensible, attractive world and live far from
it in the heart of God.

Any account of the interior life of Mother Mary of St Maurice
must, of course, be incomplete and more potential than concrete —
who can tell the secrets of God except she to whom they are re-
vealed! To all religious, particularly to contemplatives, the
book under review will prove inspiring and helpful.

DRAMATIC LEGENDS AND OTHER POEMS. By Padraic Colum.

New York: The Macmillan Co. $1.50.

There are almost as many kinds of verse in this volume as
there are streams of influence in Irish literature, and yet the verses
are all Colum and none other. In "The Fair Hills of Eire,'' he has
translated part of the lament of the eighteenth century hedge-poet,
Donogh MacNamara, of which Mangan, Ferguson, and Sigerson
have given various renderings; the ''Lament of Queen Gormlai"
includes a version of the queen's adjuration to the monk at the

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grave of Niall, which has likewise been done by Sigerson and
Hyde; 'The Rune Master*'* which sings the praise of Kuno Meyer,
has caught the true note of many a "rune of old time,** which the
great Gaelic scholar lured from its hiding place in ancient MSS.;
''Wandering and Sojourning** is an authentic rendering of an old
ballad, a similar source providing most of the blackbird's song,
which explains the preference for a guinea rather than a five pound
note. Old fires which seemed smoldering to extinction are re-
Idndled in the stirring lines on the death of Roger Casement,
while "Gilderoy" and **01d Soldier** are Irish echoes of Housman's
Shropshire philosophy. It is good to know that Mr. Golum can
still give us verse of this quality, even though the volume contains
nothing quite equal to his "Old Woman of the Roads** and "O
Men Coming In,'* and though he seems almost untouched by one
stream, which is as truly Celtic as any from which he has drunk,
that Christian stream which began with 'The Deer's Cry" and
was surely not at its ebb in Plunkett's "I See His Blood Upon the
Rose."

IRELANiyS LITBRABT RENAISSANCE. By Ernest Boyd. New

York: Alfred Knopf. |S.50.

This is the revised edition of a work which was reviewed in
these pages on its publication in 1917. The Irish literary revival
which took place in the thirty years prior to that date, the author
ascribes to what he agrees with Eglinton in calling the "De-
Davisization of Irish. Literature,** the discarding of the motif
of nationalism in Irish culture. Susceptibility to this disastrous
motif has been renewed in Ireland by the Sinn Fein uprising
and its eventful aftermath, a fact which provides Mr. Boyd with
the text for the preface of this new edition, which is in only a
slight sense a revised one. This text is, that with political pre-
occupations once more supreme, literature in Ireland has again
been relegated to second place. This theory doubtless accounts
for the casual mention of Pearse and for his and Plunkett*s ex-
clusion from the bibliography, although since the Easter uprising
Pearse's writings have been published in English, and they are
not all devoted to the nationalist themes which arouse Mr. Boyd's
displeasure. He devotes several satisfactory pages to Daniel
Corkery, whose *'harsh humor" seems to atone for the leaping fires
of the Hounds of Banba and several of the plays, such as Clan
Falveg and the Yellow Bittern. With the same reservations made
for the first edition, the criticism may be regarded as generally
sound, even the pathological Joyce coming in for a word of re-
proof, though a faint one and wholly on artistic grounds. For

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those who bring to its reading at least a partial knowledge of the
subject it treats and a sane critical judgment, the work will serve
as a comprehensive and valuable history of the modern cultural
movement in Ireland.

ALCUIN. By E. M. Wilmot-Buxton. New York: P. J. Kenedy

ft Sons. $1.75.

In this volume of the "Catholic Thought and Thinkers" series,
the significance of Alcuin is indicated as follows : '*It has been said,
indeed, that the history of Charles the Great enters into that of
every modern European State, and it is equally true to say that all
that was most permanent in his Empire — not his conquests, nor
his forced conversions, but the high ideal of mental culture in the
midst of a most material world, the ideals of knightly chivalry,
of domestic purity, of national well-being, as well as of true doc-
trine and practice of religion that belong to his era — ^was inspired
by Alcuin, Father in God, Minister of Education, adviser and
teacher of the most striking figure of medieval Christendom."
Miss Wilmot-Buxton's book is an illustration in extenso of these
various aspects of Alcuin's influence. In the opening chapters
she sketches the background of the eighth-century world, and the
character and history of the Franks, with whom the fate of Latin
civilization rested. The personality of Alcuin, and of Charle-
magne, as well as the joint part played by them in reviving learn-
ing and preserving Catholicism in Europe are then portrayed in
an exposition that is a model of lucidity and scholarship. The
special sphere of Alcuin's activity — ^the Palace School of Charle-
magne at Aachen — ^is considered in detail as one of those centers
of light that marked the beginnings of the great universities.
Miss Wilmot-Buxton does, not claim for Alcuin, as a teacher, any
gift of originality, but she emphasizes his importance as a torch-
bearer of learning and religion. The curriculum of the monastic
schools, the figures of their saintly masters, their libraries, and
the quaint authors — Boethius, Cassiodorus, etc. — studied in them,
lend variety and color to the pages of this interesting study.

A HERALD OF CHRIST: LOUIS BOURDALOUE, S.J. By John
C. Reville, S.J. New York : Schwartz, Kirwin ft Fauss. $1.75.
Father Reville's study of Bourdaloue supplies a desideratum
because, as he tells us, no reliable account of the orator, or of his
methods, exists in English. In the introduction, he declares it is
his purpose 'Ho describe the more striking features of the man,
the priest, the sacred orator, to analyze his work, and to trace,
in outline at least, those historic scenes, across which flit the

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figures of Louis XIV., and of the men and women of those distant
times/* The task which he essayed few could execute better
than this gifted writer, who combines an intimate knowledge of
the age of the Grand Monatque with a spiritual ardor that glows
in sympathy with the subject of his memoir. Mindful of the say-
ing that 'Hhe Jesuits answered Pascal's attacks about their moral
teaching by making Bourdaloue preach," Father Reville poises the
stainless rectitude of this son of St. Ignatius, the absolute morality
of his discourses, against the contrasting background of casuistical
laxity ascribed to the Society in the Lettres Provinciales. He
points to the conversions wrought by this uncompromising
preacher among the members (including Louis himself) of that
vicious court, and asks if the authentic altar-fire that touched
those eloquent lips had been kindled at the flame of a corrupt
Christianity.

The main part of the book considers the character of the
sacred oratory by which these wonders were accomplished.
Father Reville exemplifies the special genius of Bourdaloue by
contrast and comparison with other masters of the spoken word
(notably, Bossuet and Massillon), and stresses the excellences and
limitations of his technique. He dwells on the clearness, force,
and logic of the sermons, their dialectical order, their practical
moral bearing, and the studies of the soul that abound in them.
He shows how they reflect "the very form and pressure of the
time*' in their ethical genre-pictures, sketched from life after the
manner of La Bruyire. Finally, he analyzes the great discourses
on the Passion as typical masterpieces of Bourdaloue's style of
preaching.

Father Reville is to be congratulated on having given us a
vivid and picturesque portrayal of Bourdaloue, Herald of Christ.

STUDIES IN LITERATURE. By Sir Arthur Quiller-Couch. New

York: G. P. Putnam's Sons. $2.50.

Of the literary papers that comprise this second series of
Studies in Literature, those dealing with Byron and Shelley are
the least satisfactory. In his desire to correlate literature with
modern life, Quiller-Couch goes undue lengths in commending
these heralds of revolt to a generation troublous as theirs. The
defense of Byron the man — waiving recent revelations — seems ar-
tificial and unconvincing. It has been done far more eflfectively
in the essays of G. S. Street. Similarly, a more compelling plea
for Shelley as seer and reformer has been made in the monograph
of Henry Salt. In general, the lectures on Shelley lack continuity,
and add nothing new to our knowledge of the poet. Anent Mat-

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thew Arnold's famous dictum» Quiller-Couch humorously re-
marks: 'The only void in which Shelley ever beat his luminous
wings in vain was a void in Mr. Arnold's understanding."

The discourses on Milton are much more substantial. They
exemplify the art of the lecturer in tracing through his works the
influence of a few dominant motifs. Quiller-Couch seeks to ex-
plain the determination of Milton's genius to the Epic rather than
to Tragedy, and interprets his poems in terms of his solitariness
and his musical faculty. He embodies this conception in a charm-
ing tailpiece: 'That is how I see Milton, and that is the portrait
I would leave with you — of an old man, lonely and musical, seated
at his chamber organ, sliding upon the keyboard a pair of hands
pale as its ivory, in the twilight of a shabby lodging of which the
shabbiness and gloom molest not him; for he is blind — and yet he
sees.

A paper on Antony and Cleopatra is another fine study of the
dramatic quality of Shakespeare's workmanship, as it is also the
most considerable criticism in the book. A gossip on Chaucer
and his successors, and a clever apology for the Victorian age,
urged against Lytton Strachey and Samuel Butler, complete a
volume marked by the vivacity of style and novelty of treatment
that we have come to associate with "Q."

THE REVOLT AGAINST CIVmiZATION. By Lothrop Stoddard,
Ph.D. New York: Charles Scribner's Sons. $2.50.
The author successfully diagnoses syndicalism, anarchism,
and bolshevism as ''superficially alluring, yet basically false and
destructive." In striving to be succinct, we would extend the
same condemnatory compliment to the book under consideration.
It seeks to reexamine the problem of social revolution, becomes
greatly disturbed over the acceptance of human equality and the
influence of environment, paints a very gloomy picture, in which
civilization is seen dying at the top, because it is being ''drained
of its superiors, and saturated with dullards and degenerates,"
and then tries to grope towards a hopeful outlook by a process
of repudiation. Heredity alone is said to count. Biology is the
New Revelation. Civilization is to be saved through eugenics.
All else appears of little avail. Faith falls. Philanthropy and
medicine are suspicioned as being foes of racial betterment. Even
democracy is not safe in the hands of the author.

The findings of the mental tests conducted in the United
States Army, and a meditation on the sad statistics of the oft-
quoted Juke family, served to fill the mind of the writer with great
fear that a widespread collapse of civilization is impending because

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of the crushing numerical weight and violent unreasoning emo-
tion of the under-man. In the final analysis, he leaves all to
sweeping evolution and seeks safety in the philosophy of deter-
minism, which denies the freedom of the will.

ENGLAND. By An Overseas Englishman. Boston: Houghton

Mifilin Co. $2.00.

The publishers announce that the author of this book is a dis-
tinguished colonial, who served with the British Army in France,
Italy, Egypt, and Palestine, was in Paris during the Versailles
Conference, has undertaken missions in Germany and Belgium,
and has spent much time in England. The author is intensely
English, one might almost say obtrusively English. One should,
therefore, not be surprised when he holds that the ''Celtic Roman
Catholic Irishman" is ''dangerous to civilized humanity." He is
deeply enamored with England, and regrets to note that England
has been submerged, engulfed in the British Empire. He deplores
the decline of the Established Church, and the ascendancy of the
Labor Party, which hates labor. He is alarmed at the numerical
preponderance of women over men, and at the notable deteriora-
tion of the physique of the English. The destinies of the Empire
are in the hands of Scotchmen, Irishmen, Welshmen, and Jews.
"Has England, as a separate homogeneous race and nation, really
spent herself?" asks the author in dolorous accents. This is the
question torturing the mind of the loyal colonial. Perhaps the
writer's pessimistic outlook would not be warranted by a cold
and dispassionate study of the facts, but it must be admitted that
the work is a truly remarkable exposi of England's ills. The
author's style is both vigorous and incisive, and his work compels
and deserves the attention of all students of contemporary history.

THE HAIRY APE. By Eugene O'Neill. New York: Boni St Live-
right. $2.00.

This volume contains three plays. The Hairy Ape, Anna
Christie, and The First Man, the second of the three being the
Pulitzer prize winner of 1922. All these have been received with
lavish (one might say with hysterical) enthusiasm by various
critics, and only temerity can venture to disagree with their en-
comiums. Mr. O'Neill has constructive powers of a high order, he
has learned much from that master of dramatic construction,
Oscar Wilde. He has passion which rings true mostly, though
occasionally it strikes one as hectic and, consequently, false. He
lacks humor; in fact, to his mind, the drama is only effective
when it plays about a tragic theme. A larger serenity may come

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to him later on, and he will then realize that the emotions of an
audience need not always be upon the stretch. Mr. O'Neill has a
genius for making the improbable seem probable, and he hurries
on with a passionate vigor, which carries the reader (or the spec-
tator) with him and overpowers his critical judgment. The
loudly-praised Hairy Ape is the least convincing play in this
volume. It is a toar de force, an artificial product, which, while
possessing nearly every dramatic virtue, fails in the primary
quality of convincingness. It is striking in its conception, and its
tragic denouement is the most original thing Mr. O'Neill has ever
done. But in so far as the drama is life, the Hairy Ape is a
failure. Anna Christie can lay scai|t claim to originality. A girl
gone wrong, who confesses and is forgiven and wedded, is a
theme as old as the centuries. It is the vigor, the passion, the
directness of Mr. O'Neill's treatment which give it vitality. In
The First Man are echoes of Shaw, especially in the last act, where
Curtis, the hopeless egoist for whom the author has such obvious
sympathy, expresses his disdain of his conventional-minded
relations. George Bernard Shaw is, of course, as far Mr. O'Neill's
inferior in construction as he is his superior as a literary artist.
Both men are keenly aware of the irony of life, Shaw because he
sees the humor of it, O'Neill because he sees the tragedy of it.
When he comes to appreciate its power to evoke laughter, as well
as tears, Mr. O'Neill will gain in power, and his plays in truth to
life.

SOCIAL CATHOLICISM IN ENGLAND, by Dr. Karl Waningcr, trans-
lated by Charles Plater, SJ. (Eindhoven, Holland: N. V. Lecturis),
is a forceful and resourceful study of the social resuscitation of Eng-
land. The reader journeys from that pathetic, individualistic period,
following the suppression of the monasteries, when beggars were
legally threatened with branding and even capital punishment, to the
present day, when the conscience of the country is sufficiently sensitive
and social to make provisions which include unemployment insurance
and old-age pensions. Modern socio-religious situations constitute
the direct object of the work. Both directly and by reference it
touches upon the history of social politics, and hence deserves a place
on the same shelf with Professor Moon's recent scholarly study, entitled
The Labor Problem and the Social Catholic Movement in France. All
who read this volume should reach a better understanding of the
salutary influence of Catholic thought in the field of social activity.
It mi^t be recommended as a fundamental handbook of guidance to
social-service workers. The book is not controversial, but to turn its
pages understandingly is to perceive that the Oxford Movement, the
Catholic Revival, and the present program of Catholic social reform
in England are to be traced to the proper emplojrment of sound philos-

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716 NEW BOOKS [Feb.,

ophy and the grace of God. Newman and Ward were metaphysicians,
Manning was well versed in St Thomas, Bagshawe carried on Man-
ning's ideas, Devas was a convert and a disciple of Newman and
Faher. It is, therefore, only superficially surprising that the prayerful
study of philosophy and theology, both dogmatic and moral, should
serve as the basic approach to genuine social betterment.

OUR NEIGHBORS, by Annie Marion MacLean (New York: The Mac-
millan Co. $1.75), is a swiftly moving, brilliant swirl of human-
interest stories. In spite of its kaleidoscopic style, however, there is a
unity to the work as a whole, due to its excellent chapter divisions.
Each chapter sheds light on a different phase of these ''our neighbors."
We see "the spenders," "the toilers in a treadmill," "the laid oflf," "the
pleasure seekers," "the pilgrims in a promised land," "the little chil-
dren." Within a remarkably short space of time, we meet an aston-
ishingly large number of people — ^Ivan, Paul, Giulia, Josie, the ice man,
the milk man, and dozens of others. We pass from one to the other
with such rapidity that they are merely a sea of faces swarming around
us. This, perhaps, constitutes the book's chief fault. We are not given
long enough to become acquainted with any one character. Our one
swift glance has not been enough to arouse our personal interest, which
we know is there, could we but go back and follow Rosie or Minna a
little while longer. We are always wondering, but we are never told,
just what becomes of them. There is one quality about the book which
delights us above aU else. That is its leniency. The pictures it draws
are redolent of truth, but so softened with a neighborly love that we
feel that they are seen as through the eyes of Christ Himself. There is
no criticism. There is only gentle consideration and generous under-
standing.

APPRAISEMENTS AND ASPERITIES, by Felix E. Schclling. (Phila-
delphia: J. B. Lippincott Co. $2.00.) THE CRITICAL GAME,
by John Macy. (New York: Boni & Liveright. $2.50.) Professor
Schelling is well known to students of literature as an authority on
Elizabethan drama. It is a pleasant surprise to find him playing the
part of critic in the case of contemporary literature. This little volume
contains some thirty essays, or more properly, reviews, first con-
tributed to The Evening Public Ledger of Philadelphia, and they are
concerned with such diverse volumes as Crothers' The Dame School of
Experience, Thayer's The Art of Biography, Drinkwater's Mcwg Staari,
and Romain Rolland's Liluli. Professor Schelling is no mere reviewer.
He is a ripe and deep scholar, whose name is one to conjure with at
the University of Pennsylvania, and these brief papers are rich with
the fine gold of his scholarship and his sound sense. One of the best
papers in the volume was evoked by Edward Yeoman's Shackled Youth,
which Professor Schelling calls "a breath of fresh air in education."
Professor Schelling, like Mr. Yeoman, rebels against the dominance of
the "mechanical group which is at present exploiting education" and

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whose ''momentary enthusiasm is charts, intelligence tests, and per-
centages."

Mr. Macy regards criticism as one of the phases of the professional
writer's "game." In other words, criticism is not a special field which
only the scholar who is widely acquainted with books and men should
invade, but something which any scribe can dash off exactly as he
would cover any reportorial assignment. Mr. Macy calls us to witness
that he foreswears dullness, and indeed he succeeds in avoiding it
admirably. But the book is not distinctive nor unusually stimulating.
Mr. Macy writes with the facile skill of the trained journalist; he is
well read and has a catholic taste. He treats of such diverse types as
Hardy, Masefield, Whitman, Shelley, Poe, Tolstoy, Maeterlinck, Joseph
Conrad, and George Edward Woodberry, and sees weaknesses as well
as excellences in all of them. He is not unduly dogmatic, though he
threatens to become so in his estimate of Whitman, and he is often
delightfully keen in pointing out an author's shortcomings. This is
evident in the two best chapters of the book, that on Thomas Hardy and
that on Joseph Conrad. In all these ways, Mr. Macy displays no in-
considerable equipment as a critic. But, for the most part, the reader
finds him a bit too facile, a bit too cocksure, to inspire absolute con-
fidence in his scholarship or his judgment.

rIE BEST PLAYS OF 1921-1922, by Burns Mantle. (Boston: Small,
Maynard St Co. $2.00.) Although some readers may disagree with
Mr. Mantle's choice, he has certainly presented ten of the best plays
that have been gathered in one book. The introduction and the chapters
on "The Season in New York" and "The Season in Chicago" are equally
important preludes to the work itself. As for the plays, the author's
choice includes Anna Christie, by Eugene O'Neill, which is described
as being a "rough play, in that it is a story of rough characters," and
which is one of the most vital things yet produced by that playwright;
Daley, by George S. Kaufman and Marc Connelly, a comedy of American
life, which reads as well as it acts; He Who Gets Slapped, by Andreyev,
a colorful and interesting tragedy; and The Dover Road, by A. A. Milne,
a comedy of England, which contains some charming, if polite, farcical
situations. The Circle, A Bill of Divorcement, and Ambush are also
among those included in Mr. Mantle's list.

His manner of presentation is not particularly novel; he devotes
a few paragraphs to description of either the author or the modus
operandi of the play, and then proceeds to the dialogue itself, eliminat-
ing the non-essentials by a picturesque comment on the scenic effects,
or by a narrative of the conversation. Aii interesting addition
to the plays themselves is given at the end of the book. This con-
sists of a history of the plays and their authors, a list of all the
plays produced in New York from 1921 to 1922, with their casts and
a short synopsis; a statistical summary of the number of performances
of each play; and a list of well-known theatrical people, showing when
and where they were born.

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718 NEW BOOKS [Feb..

DOWN THE RIVER, by Roscoe W. Brink. (New York: Henry Holt
St Go. $1.90.) A novel in free verse may have very little appeal
to readers who do not have a certain penchant for that sort of writing.
BIr. Brink has made an interesting experiment, and has succeeded in
transferring to the pages of his book many beautiful and impressive
pictures. The story is trite enough, as it portrays the effect of the city
upon a young wife who knows only the country, but the methods of
interpretation are original and not altogether displeasing. The four
divisions. Spring, Summer, Autumn, and Winter, give subtle transitions
from youth to age, and serve to illustrate the warping effect of the
city upon the souls of those who people the book. There is no moral
pointed out, and there is no lesson to be learned from the reading of
Down the River. It is interesting chiefly because of its novel form, and
because of the many homely truths which have crept into its pages.

WHERE THE BLUE BEGINS, by Oiristopher Morley. (Garden
City, N. Y.: Doubleday, Page St Go. $1.50.) The keynote of
the present novel is sounded in the opening verses, one of which reads :

Out of the very element

Of bondage, that here holds me pent,
I'll make my furious sonnet:

111 turn my noose

To tight-rope use
And madly dance upon it —

a defiance, as the observant reader will recognize, peculiarly Chester-
tonian. The theme of the book itself might reasonably be expected to
show a similar derivation, and even a casual investigation tends to con-
vince us that such is the case. From Maxuilive might have come the
basic idea of search through the world for what is all the while at
one's own hearthstone; and from The Man Who Was Thursday, the
pseudo-epic spirit of the second half of the book.

The story revolves around Morley's dog, ''Gissing,*' to which the
author introduced us in one of his essays; but the canine nature of the
characters is constantly lost in the author's backgrounds and in the
thoughts imputed to "Gissing" and his canine associates. It is true,
we are occasionally brought up sharply by some humorous animal
characteristic or proper name; but, while we laugh, we cannot escape
the sense of incongruity. One could read almost any satiric purpose
into the numerous adventures of "Gissing," though it is -difficult to find
excuse for theological fooling;, no matter how well-meant

The parts of the book tjrpical of the author, such as the finding and
care of the pups by **Gissing," his department-store experience, the ship
and its philosophic Scotch captain, are better than anything else that
Morley has done; while his characteristic humorous touches and
felicitous descriptions are to be found scattered lavishly throu^but
the book.

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FOREIGN PUBLICATIONS.

A particularly attractive and authoritative edition of De Imitatione
Christi is that just published by Pietro Marietti, Turin, Italy. Its size
is less than that of a vest pocket, yet it is so well printed, in type taste-
fully chosen, that the eye experiences no difficulty. This editioi^ is in
Latin, and for priests and the laity conversant wiUi Latin, it will prove
most convenient From the same house we have De Casuum Con-
8cienti« Reservatione (lire 3.50), by the Rev. Nicolaus Farrugia, O.S.A.
In eight chapters, the author discusses the nature and purpose of
reservation, the conditions required for validity, the source of the
reservation, the persons involved, the fact of ignorance, and the method
of annulling. De Synodo Dicecesana, by Rev. M. Pistocchi (lire 3.75),
is a brief commentary on canons 356 to 362 of the new (]ode (Book II.,
Part I., Section II., Title 8). The seven canons under discussion treat
of the obligation of holding a diocesan synod, its presiding officer,
the place of meeting, those having the ri^t to attend, penalties for
non-attendance, and the preparation and discussion of the decrees.
De LociB et Temporibus Sacris, by Rev. M. A. Goronata, O.M.C. (Lire
14.) Tliis is an excellent commentary on the third book of the (iode,
which deals with sacred times and places. The writer discusses the
building of churches, their dedication, church bells, pubUc and private
oratories, the notion of an altar and its history, cremation, the rules
governing cemeteries, the denial of Christian burial, and the laws of
fasting and abstinence. Commentarium in Codicem Juris Canonici.
Liber II. — De Personis, By Rev. Guido Cocchi, CM. (Lire 8.)
The ten titles of this third volume of Father Cocchi's De Personis com-
prise canons 487 to 725 of the Code. They deal with the founding
and suppression of religious institutes; the duties of superiors, chap-
ters, confessors, and procurators; the conditions of admission to postu-
lantship, novitiate, and regular professions, the ratio studiorum; the
obUgations and privileges of reli^ous; the secularization of individuals
and communities; the organization, government, and recognition of
communities not bound by vows; etc. A final chapter deals with as-
sociations of men and women approved by the Church, such as
sodalities, confraternities, and tertiaries of the religious Orders. .

From Charles Beyaert, Bruges, Belgium: Lettres de S. Francois
Xavier. (4 vols. 14 frs.) The Abbd Thibaut has Just published in
four volumes a new translation of the Spanish, Portuguese, Italian, and
Latin letters of the great missionary of the Far East, St. Francis
Xavier. They reveal, as no biography can, the inner life of the saint,
and give us an account of the Far Eastern colonies of Portugal in the
sixteenth century, which is invaluable to the historian. St Francis
gives us a good insight into the manners and customs of the peoples of
India, China, and Japan, describes vividly the hardships of the mis-
sionary life, records many wonderful conversions, and bemoans the
bitter opposition of the immoral and hypocritical pagan priests. La
Priire de Toutes les Heures, by Abb6 Pierre Charles, S.J. (5 frs.), is
an exceUent meditation book — theological, scriptural, simple, and de-
vout. The writer dispenses with the old-time preludes, points, affec-
tions and colloquies, and writes, as some of his brethren have done
before, meditations without method. His one aim is to make strai^t
the way of the Lord — to suggest a few thoughts based on the words of
Christ that may bring his readers into intimate union with Our Lord
and the Holy Spirit. Recollectiones Precatorix, (2 frs. 50.) After a
brief biography of Lessius (1554 to 1623), this volume contains sixteen
Latin meditations taken from the work of this Jesuit theologian on the
Divine perfections.

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THE "LIFE" OF A GREAT AMERICAN

CARDINAL GIBBONS

ALLAN SINCLAIR WILL'S fascinating story of

A great leader of the Church in the United States.

One of the most powerful personalities of his time.

A patriot and statesman as well as ecclesiastic.

A book which should be read and owned by every Catholic.

A good book to present to your family, school or town hbrary.

In two illustrated royal 8uo volumes, $10.00, postage extra

ObtamabU through 17 t\ T|TTT^rk\T P f^Ci ^^1 P>^ Avenoe

any bookstore or fiom tj. F. UUllUJ^ & LU., New York

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WHOM GOD HATH JOINED

By REV. J. ELLIOT ROSS, C.S.P.

A brief, but comprehensive, discussion of
the perennially interesting subject of mar-
riage and the problems associated with
marriage. A vigorous, straightforward
treatise. Plain spoken and reverent.

OPEN-MINDEDNESS

By REV. JOSEPH McSORLEY. C.S.P.

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inspiring essay in Father McSorley's book,
"The Sacrament of Duty," will be happy to
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Paulist Press Pamphlets

BIOGRAPHY

•f An B«ffl*i n«- (Motk«r Aaj Owi«^
„;8.H.) BUn«h« M. K«lly. Utt.D. _

Hli BslnMC* J«hn CaHIbaI rarity. Right B«t. Mrr.
H. J. LftvelU.

jMrnal tf My Xdf«, Tli«. B7 » Nan.

V«bl« VnollB«, Ir— MMllw llW7 AiMdMS. Vwiimj
O. Wooton.

Tn« History of Iftfi* Moak, Tho. WIlliMi L. Btrao.

BTOBXBl or OOBVBBUOlll

Ood'i Voieo ia tko BottL A CooTort'i Btory.

My CoDTtrfioiL F. X. Farmer. 8. J.

My Homo-Oomlnf . Inc •bore Mofnuiaoa.

Vow BnsUad OonTordon, A. J. O. Bobiao.

CHpoa Wladow, Tko. Somaol Fowlo Toliair. Jr.

Btory of My Bolialoao Bzporioaooo, Tbo. Rot. Hoary

H. WymAn, C.8.P.
Tnio Story of a OoaTonioa. V. Bot. T. V. Tobla.
Wby Boba14 Kaoz Booaaio a OathoUo. Bot. Bortraad

L. Conway, C.8.P.

CHURCH HISTORY

iptlOB. 1

Ba» Tho.

Tho. H. P. BoaoolL

AdTaneod Angllffaw
poatoUto to Bo]
Conway, C.8.P.
Brlof Hiatory of BoUfioa, A.
Ooatvry o^ cfatboUoiSBi, A. V. Bov. T. J. 8hahaa, D.D,

Obaiaod Bibloa Boforo aad After tho Bofog

Rev. J. If. Lonhart. O.M.Oap.
OondemnatUn of OaUloo, Tbo. Bot. B. L. Ooaway.

C 8 P.
Za tiko Oatbolic Cbareh a MoaaooT Dadloy O. Wootoa.
Latbor, Sbort Itadioa. Rot. Moorboaao I. J. Millar,

8.J.. and Jamoa J. Walah, M.D., Ph.D.
"Opoa Biblo" ia Pro-Boforauittoa Tiaoo, Tfco. Bot.

J. U. Lenhart, O.M.Cap.
Oatliao of Obnreb Hiatory. V. Rot. T. J. Sbabaa. DJ>.
Pnro Ts. DUntod OatboBolatt. T. Rot. A. F. Howlt.

C S P
Wby Priosta Do Bot Mairy. Rot. B. L. Ooaway, O.B.P.

THB PAPAOT
Ameriea'a Tribato te Popo Boaodiet XT. Bdltod by

V. Rot. Thomaa F. Burke, O.8.P.
Canon Law, The Pope aad tbo Pooplo. Samaol F.

Darwin Fox.
False Decretals, The. Rot. B. L. Conway. O.B.P.
Temporal Power, Tbe. L. J. 8. Wood.

DEVOTIONAL

Armed Guard, Tbe (Prayer). BeT. John J. Burke,

C S.P.
Beauty of Holy Serlptore, Tbo. Rot. P. Kuppors.
Catbolio as Oitisen and Apootle, Tbe. Bo^ Walter

Elhott, C.S.P.
Christian Home, Tbe. James Cardinal Gibbons.
Devotion to tbe H0I7 Spirit. Rev. J. McSorley, C.S.P.
Holy Communion. Jionairnor do Sofur.
Holy Souls, Tbe. By a Paaliat Fatber.
Hone. ReT. John J. Burke, C.S.P.
Huffo's Praise of Loto. Rev. Joseph McSorley, O.8.P.
Making Necessity a Virtue. Rev. W. Klliott, C.S.P.
Methods for Life's Big Busineas. Rev. B. Rush

Ranken. S.J.
Mystery of Sufferini, Tbe. Rot. W. BlUott, O.8.P.
BoTcna to tbe Holy Oboot. Compiled by Rot. Walter

Elliott. C.S.P.
Oar Fatber, Tbe. AbbA Oron, 8. J.
Soul-Bliadaesa. ReT. Josopb IfeSorley, O.8.P.
Wby We Sbould Hope. Rot. Walter Elliott, C.S.P.
Wortb of tbe Commonplaea, Tbo. Rot. Walter Blliott.

C.S.P.

WAY OF THB CROSS
'dttlo Stetioaa oa tbo Way of the Oroaa. Rot. John
J. Burke. C.S.P.
•BO Tboagbts OB the Way of tbo Oroaa. Bot. John

J. Burke. C.S.P.
Stations of the Cross. Cardinal Newman.
Stations of the Cross for Children. A Relii^ioua of the

ADVBHT

AdToaL Ite **^**Tig aad Fanooo.

Babo of BotblohoaL Tbo. Boadlaga for AdToall

Thomas b Kompis.
BotbloboB. Fatber Fabor.
Banaaaol: Ood WItb Va. 8. 0. J.
MOdttettoaa for AdtaaL Rot. Blebard F. darti^ U

Day for Loat. ReT. James M. QiBa,

Daily Boodlaco for Leal dm

-JOT. Hoary B. O'KooCi CAP
pilod from ihm Idtmrgj. lit

A Tboagbt

C.S.P.
Aoooptablo TiBO, Tbo,

Tborans b Kempis.
Cbxlat'a Loot Afoay. Bot. Hoary B. O'KooCi CAP
Fratta of Loat. Coawil

John J. Burke. O.8.P.
LoBi ta Fiactteo. Bot. Joba J. Barko, O.8.P.
Loat, Ita MoaaiBf and Farpooo. Ftob thm Litufiai

Tear by Dom Oudranfor. 1

Boloctod Prayera for Lent. Rev. Jnmea M. 6i]^

C S P
Tbraghto Oa Holy Wook. Soloetod from ItaMil

Kompia. '

»-Hoara'

By a PaaUat.
MOBTH OF THB SAOBBD HB

Saorod Heart, Tbo. Sbort Medltotlona fo
Richard F. OUrk. S.J.

MOBTH OF THB BLB»8BI>
Oar Lady'a Moatb. Rot. John J. Barko. OS.?.

MOBTH OF THB PBBCIOU8 BLOOO {

M odl te tio a a oa tho Froeloaa Blood far Bvsqr ^ '

tbo MOalb. From tbe Freacb of Mgr. La lec«a. ^

DOCTRINAL

THB OHT7BOH

Aatboriaod latorprotor of Holy Scrlptaro, Tbe. fl-

Uam H. Sloan.
OalhoBo Obarob. Wbat Ia tbo. Bar. Bicbaid f*.

O.8.B.
CatboBe Faltb, Tbo. Bot. Joba B. Hnraoy. CAP.
Obriatlaa Vaity— Tbo MOaaa of Attalatag R. Bfs

Missionary.
Cbrlatiaa Vaioa. Frojoete of. J. W. Poyator.
Cbareb of tbe LlTlBf God, Tbo. C. O. SbriTsr.
DiTlao CoBaiiaaioa of tbo Obarob, The. Bot. Mti

Harney, C.S.P.
Za Oao Cbareb Aa Good Aa AaotborT Bot. Jiks t

Haraey. C.S.P.
Is Tbero SalTation Oatalda tbe ObarebY Bot. Bam

C. Semple, 8.J.
Myatieal Body of Cbrlat, Tbo. Rot. L. B. BoOafili. U
Sebolaaiie FbUoaopby Bzplalaed, Tho. Rev. Hear; a

Wyman. C.S.P.
To Whom Shall Wo Oo7 Rot. C. Van de Tea.
Tmtb-Seoker aad His Answer, A. Rot. A. P. Bi^

C.8 P.
Trust the Church. W. F. P. Stockley.
Visible Chnreb, Tbe. H. P. Rossell. ._.

Voice of tho Good Sbepbord, Tho. Booa It XBv

And Where? Rot. Edmund Hill. C.P. ^^

Wby I Am a CathoUe. Rot. John B. Haraey. CiB

THB MASS

Ceremonies of tho Maaa, Tho. Rot. C. C. SmjB.
Hearing of Maaa, Tbe.

Keening Sunday Holy. V. Rer. J. B. Bacobava
Sunday Maaa. V. Rev. O. Akera.

THB SAOBAMBBTS— SAOBAMMBTAU
Confession of Sin, Tho. Rot. Joba B. Harae?. ^S^
Confession of Siaa a DItIbo laatttattaa. Bev bb

Conway, C.8.P.
Frequent Coaimanlon for Toaaf aad Old. Bev.

A. Malonoy. . ^.,

ConTentnal Life, Tho. Bight Rot. Bishop UBsvi
Indulffoneea, Tho Dactrlao of. Rot. Hugh Papa «
Purgatory. Henry Groy Graham, MJL. _ ,_•
Whom God Hath Joined. By Rot. J. Blttot Basa €M
Why AngUcan Ordora Aro Bot VaBd. A

Father.

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Irer*a Ootoehlgm. Tho— Lood Kindly Llflit.

EDUCATION

oUe Bdneotion. Bot. W. J. Korby. Ph.O.

r Systom, Tho. Josoph V.' McKoo, MJL.

»«■ FrohXom, A. Josoph Y. MeKoo, MJL.

aty-slx Hundred Books and Pamphlets. Rev. B. L.

>nw»y, O.8.P.

mers and Bolifion. Rot. T. J. Brennan, 8.T.L.

a-mndodnoss. Rot. J. McSorley, O.8.P.

ETHICS

Z4>jalt7. By Cardinal Gibbons.

inm and Poaeo. Rot. Joseph Keating. 8.J.

les of lAbor, Tho. Father Outhbort, 0.8J^.O.
leal Basis of Wages, The. Father Cuthbert, O.S.F.O.
of IndilTeronoo and tho Faculty of Moral Zndigna-
on« The. Rot. William J. Korby, Ph.D.
too of Bigotry, Tho. Rot. R. J. Koofo, LL.D.

HAGIOGRAPHT

THB BZJB88BD MOTHBB
rotion to ICary Bight and VsofuL By a Paulist
*ather.

ry, tho Mother of Ood. V. Rot. Oanon P. A.
(heehan.
ry. Tower of Zvory and Glory of Isn^ V. Rot.

>. A. Sheeban.

THB 8AI]ffT8
Bllaahoth of Hungary, Patroness of tho Poor.
rhomas B. RoiUy.

Fraads ZaTior — "A Bueeaaeer of Ohiisk."
Charles PhillipB.

Gtabrlol, Of Our Lady of Borrows. Rot. R. Lnm-
aer. C.P.

Joromo, His Fifteenth Centenary. T. Rot. Thomas
P. Burke, C.S.P.

John Oapistran— "A Soldier-Balat of Italy."
Thomas B. Beilly.

Joseph, Model of FideUty. By a Paulist Father.

Katherine of Alexandria— "A Saint for Soldion."
Charles PhilUps.

Margaret-Miury— **Tho Pearl of Paray." L.
Whoa ton.

, Patriok, the Apostle of Ireland. V. ^^t. Canon A.
Ryan.

. Paal — <*The Apostle of Beoonstructioii." V. Rot.
Thomas F. Burke. C.S.P.

. Paul, the Apostle of tho World. Rot. John OaTO-
naugh. G.8.C.

. Paal of the Cross, the Baiat of tho Oraoiiod. By a
Pasaionist Father.

. Viacent do Paul— "Apostle of Organised Charity."
Henry SomerTllle.

others of the Saints, The. F. Drouot, CM.
voaty-two Martyrs of Uganda^ The. Rt. Rot. H.
Streicher, W.P.

UTERATURE

biding Power of Dante. The. Bdmund G. Gardner.

Biorican Spirit, The. ueorge N. Shustor.

ftpo Point Crew, The. Jacques Busbee.

ithoUo Founders of tho National Capital. The. Mar-

, ^!^** May Batoman.

srds of Nature. Christian Reid.
sir Play in Irelaad. John Barnes,
oorge Bernard Shaw. Daniel A. Lord, 8.J.
.ish No Man's Land, The. P. G. Smyth,
if e and Literature — The Need of a Oatkbllo Pren.
Rot. John J. Burke, O.8.P.

garot B. Downing.

iktholio View in Modem Flotion, 1

tian R3d.

fturwyrs According lo Bernard Shaw. D. A. Lord, S.J.
Noel: A Christmas Story. Christian Raid.
"To Prepare the Way." JuUa C. Dox.

PHILOSOPHY

Catholic Church and Christian Unity, Tho. Arthur

K. J. Remy.
Incarnation and the World Crisis, Tho. Y. Rot.

Kdx^ard A. Pace, Ph.D.
I Wish I Could BeUoTO. John S. Baldwin, A.M.
Philosophy and Belief. Y. Rot. Edward A. Paee, Ph.D.
Propaganda of Paganism, The. Dudley G. Wooton.

SCIENCE

Astronomy and Mother Church. Kdith R. Wilson, M.A.
Centenary of Soientiilc Thought, A. Sir Bertram C.

A. Windle, LL.D.
Darwin and "Darwinism." Sir Bertram 0. A.

Windle, LL.D.
Bvolution — Do We Come From Adam Or Aa ApoT

Rot. R. Lummer, C.P.
Is ths Catholic Church Aa Bnomy to Soioaoo? Rot.

R. Lummer, C.P.
Man or Ape? Bolleotions on Brolntion. Rot. H. C.

Hengell, Ph.D.
Relati^nty or Intordepondonoo. Rot. J. T. Blankart.
Saints or Spirits? Agnes ReppUer.
Science and Beliglon Then and Now. James J.

Walsh, M.D.. Ph.D.
Spiritism. Y. Rev. George M. Searle, O.8.P.
Talks for the Times. Y. Rot. George M. Searle, C.S.P.

SOCIOLOGY

Americaa Banality and Justice. BioT. Hoary 0.

Semple, S.J.
BolshOTlsm. Rot. R. A. McQowan.
Care of the Dependent Poor, The. James J. Walsh,

M.D.. Ph.D.
Case of Socialism ts. the Catholic Church and the

United States, The. Rot. Henry 0. Semple. 8.J.
Catechism of the Social Question, A. Rot. John A.

Ryan, D.D., and Rot. R. A. McGowan.
Catholic Layman and Social Reform, The. Rot.

Joseph McSorley, O.SJ*.
Catholic Social worker in an Italian Dlstriet, The.

Daisy H. Moseley.
Catholic Womanhood and the Socialistic State. Helen

Haines.
Catholic Doctrine on tho Right of Self-OoTommoat.

Rot. John A. Ryan, D.D.
Christian Doctrine of Property. The Rev. John A.

Ryan, D.D.
Fandly Idmltatioa Rot. John A, Ryan, D.D.
Henry George and PriTate Property. Rot. John A.

Ryan, D.D.
Ku-Elluz Klan, The. Rev. James M. Gillis. C.S.P.
Lahor's Ascendancy. Anthony J. Beek.
iffiwinimn Wago Lows (RoTlsod 1919). Rot. John A.

Ryan, D.D.
Prohlem of Foohlo-Mindedness, The. Bditod hy Bot.

T. Y. Moore, O.8.P. (10 Cents.)
Program of Social Reform hy LegisUUon, A. Rot.

John A. Ryan, D.D.
Religious Ideals in Industrial Relations. William

Cardinal 0*Connell.
Bi^to and Duties of Lahor, The. Rt. Rot. Mgr. M.

J. La Telle.
Socialism or Democracy. Father Cuthbert, O.8.F.C.
SodaUst State Doomed to Failnre, The. Rot. Joooph

J. Hereto, S.J. , ^ . ^

Social Reform on CathoUC Lines. Rot. John A. Ryan.

D.D.
Wago TiOgJBlatton for Women. Rot. Kdwin Y. O'Hara.
What Is JMlce? Rot. H. C. Semple, S.J.
Why the CathoUo Church Cannot Aooopt SoelallnL

Y. Rot. George M. Searle, C.S.P.

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The Table of Contents of the December, 1922, issue reads as follows :

I. Two Irish Pioneers of the Catholic Church

IN America and Australia Shane Leslie

11. A Prophet of Reaction: Charles Maurras Denis Gwynn

III. The Bolshevik Revolution in Hungary Lambert McKenna

IV. The New Secondary Programmes in Ireland T. Corcoran

V. The Philosophy of Sanity: Belloc and Chesterton A. E. Clery

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The Silver Cup Caitlin nic Ghiolla Chriost

VII. Unpublished Irish Poems — No. 20 Osborn Bergin

VIII. Poland: The New Military Power J. J. O'Connell

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X. Chronicle — I. Impressions of Czechoslovakia George O'Neill

II. German Catholic Congress of 1922 John Ryan

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XI. Reviews of Books

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Digitized by VjOOQIC

CONTENTS.

VOL. CXVI.— OCTOBER, 1922, TO MARCH, 1923.

Arnold, Matthew:

Arnold the Homaiilst-— F. Mow

nihan 330

Matthew Arnold: Poet and Es-
sayist.— Brof/ier Leo, . 320

Art, Religious, Decay of. — Anna
McClure Sholl 744

Astrology. — Sir Bertram C. A.
Windle, F.R.S 76

Augustine, St.:

Saints and Charlatans. — Joseph J.
Reilly, 10

Bernard, St., and St. Francis: A
Contrast. — John Keating Cart-
wright 338

Blunt, Wilfrid Scawen.— /oAn F.
Fenlon, D.D 357

Byron, George Gordon:
Letters of Tom Moore's Noble
Poet.— Joseph J. Reilly, Ph,D., 180

Catholic Evidence Movement.— Ber-
trand L, Conway, C.S.P,, . . 490

Children of Poland. — Charles Phil-
lips, 626

China Calling.— Jam ex A, Walsh,
M.Ap 763

Christian Science:
Mrs. Eddy, a Creative Intellect —
James Martin 189

Christmas, On Going Home for. —
John Bunker, . .290

Cou^ism and Catholicism. — James
Af. Gillis, C,S.P 790

D^rouUde, Paul, the Patriot— Wf2-
liam H. Scheifleg, .... 33

Dewey, John, and Truth. — Joseph T,
Barron, 212

Doctor of Salamanca (St. Teresa).
— D. C. N., 57

Drama :
Bard of Broadway. — Buphemia

Van Rensselaer Wgatt, . 804

"It's a Play !"— EnpAemta Van
Rensselaer Wgatt, . , . 501

Eddy, Mary Baker Glover:
Mrs. Eddy, a Creative Intellect —
James Martin 189

Educated Classes and Bogus Re-
ligions. — James J. Walsh, M.D.,
Ph,D 594

English People, Freedom of the. —
Patrick J. Ward, . . . .162

Evolution, Comedy of. — James J.
Walsh, M.D 66

Francis, St., and St. Bernard: A
Contrast. — John Keating Cart-
wright 338

Freedom of the English People. —
Patrick J. Ward, .... 162

Gibbons, James, Cardinal, American
and Catholic. — Maurice Francis
Egan, 467

God's Lover Forsakes the World
(Richard Rolle). — Caryl Coleman, 170

Hardenburg, Friedrich von. See Novalis.

Heresy, Blessings of. — Daniel A.
Lord, S.J., 1

Holy See and the Soviet Govern-
ment of Moscow. — Aurelio Pal-
mieri, O.S.A 307

Ireland, Religion in. — Seumas Mae-
Manus, ...... 510

Jackson, Stonewall, Spirituality of,

and Catholic Influences. — Henry

Churchill Semple, SJ., . . 349

Juliana's Bre&d.— Enid Dinnis, . 605
Ku-Klux Klan.--^ajnes M. Gillis,

CS.P., 433

Letters of Tom Moore's Noble Poet

(George Gordon Byron). — Joseph

J. Reilly, Ph.D 180

Literature, American:

Of Some Americans. — John Ays-
cough 41

Literature of Ubel. — Katherine

Brigg, Litt.D., .... 444

Meynell, Alice:

Alice Meynell. — Agnes Repplier, . 721

Poetry of Alice Meynell.— Aag

Edridge 150

More, Paul Elmer.— BrofAer Leo, . 198
Names, Random Adventures in. —

Benjamin Francis Muster, . 655

Newnuin, John Henry, Cardinal:

Saints and Charlatans. — Joseph J.

Reillg 19

Novalis (Friedrich von Harden-
burg).— A. Ragbould, ... 95
Oregon, School Question in. — Edwin

V. 0*Hara, LL.D 482

Pasteur, Louis. — Sir Bertram C. A.

Windle, FJl^ 297

Periodicals, Some Modem. — Mary

Kolars, 781

Poland, Children ot,-^harles Phil-
lips 626

Psychoanalysis. — Charles Bruehl,

Ph,D 577

Religion in Ireland. — Seumas Mae-

Manus, 510

Religions, Bogus, and the Educated

Classes.— Jo/nex J. Walsh, M.D., 594
Rolle, Richard:

God's Lover Forsakes the World.
— Cargl Coleman, . . 170

Rousseau, Jean Jacques:

Saints and Charlatans. — Joseph J.

Reilly, Ph.D 19

Russell, Bertrand, Religious Atheist

— E. Ingram Watkin, . . . 731
Saints and Charlatans. — Joseph /.

Reilly, PhJ>., .... 19

School Question in Oregon. — Edwin

y. O'Hara, LL.D., .... 482
Science, Voice of, the Voice of God?

-—Sir Bertram C. A. Windle,

F.R.S., 646

Shakespeare, William:

Bard of Broadway. — Buphemia
Van Rennsselaer Wyatt, . . 804
Shroud of Christ — G. Alexander

Phare, 774

Soviet Government of Moscow, Holy

See and the. — Aurelio Palmieri, . 307
Stuart, Janet Ersklne. — Blanche M,

Kelly, LittM 642

Teresa, Saint:

Doctor of Salamanca. — D. C. N., 57
* Thompson, Francis, Prose of. —

Sister Mary Madeleva, CS,C., . 454
\Miere All Roads Lead.— G£/&eW K.

Chesterton, . 145, 315, 478, 590, 757
Workingman and His Wages. —

James F. Cronin, CS.P„ . 223

Digitized by VjOOQIC

CONTENTS

iii

FICTION.

Letty of Craggy Summit.—- E«fA«r

W. Neill 519, 661, 814

mke,— -Thomas B, Reilly, 82

Old Man Bush Finds the Joyful

Exit.— ilrfon P. O'Shtunain, . 621

White Lady.— W. E. Walsh, . 280, 370

POEMS.

After Sappho.— WM/tam A, Drake, 869

Alice Meynell. — Armel O'Connor, . 594

At Eyentide.— Emi/ir Hickey, . . 222
Ballad of the Road.-— £leanor CustU

Shallcross, i 466

Bird MagXc—Syluia F. Orme Bridge, 818

Christmas.-^mJly Hickey, . 289

Democracy. — Maurice Francis Egan, 56

First Toys.— A rmet O'Connor, , . 837
How Shall I Go? — Marion Couihouy

Smith 179

Ireland— 1922.— 5Aane Leslie, . . 161
Lily of the Dawn. — Francis Thorn-
ton, 761

Ode in Time of Doubt. — Theodore

Maynard, 14

Our Lady of Oxford.— CAor/ef /.

Oniric, SJ 82

Priest's Mother.— E/UafrefA Mayer, 476
Quest, The.— Sister Mary Madeleva,

CS,C 743

Remembered Cadences. — William A.

Drake, 620

Remembrance. — Eugene P. Burke, . 500

Sister of Mercy. — Laura Simmons, 65

Sowing.— John R. Moreland, . 245
To Dante.— /eon Dori, .490

Traitors, The.— F. Kevin Condol, . 625
Valley. The.— Eleanor TMrhsa

Downing, 188

Voice, The.— Mabel J, Bourquin, . 789

AUTHORS.

Ayscough, John. — Of Some Amer-
icans, 41

Barron, Joseph T. — ^Professor Dewey
and Truth, 212

Bourquin, Mal>el J.— The Voice
(Poem), 789

Br^gy, Katherine, Litt.D. — ^Literature
of Ubel, . * . 444

Bridge, Sylvia V. Orme. — Bird
Magic (Poem) 813

Bruehl, Charles, Ph.D. — ^Psychoanal-
ysis, 577

Bunker, John. — On Going Home for
Christmas, 290

Burke, Eugene P. — ^Remembrance
(Poem). 600

Cartwright, John Keating. — St. Ber-
nard and St. Francis: A Contrast, 338

Chesterton, Gilbert K.— Where All
Roads Lead, . 145, 815, 478, 690, 757

Coleman, Caryl. — €rod*s Lover For-
sakes the World, .... 170

Condol, F. Keyin.— The Traitors
(Poem) 625

(>>nway, Bertrand L., C.S.P. — Cath-
olic Evidence Movement, . 490

Cronin, James F., C.S.P. — ^Working-
man and His Wages, .223

Dlnnis, Enid.— Juliana's Bread, . 605

Dor^, Jean.— To Dante (Poem), . 490

Downing, Eleanor Th^r^sa. — The
Valley (Poem), .... 188

Drake, William A. — ^After Sappho
(Poem), 369; Remembered Ca-
dences (Poem), .... 620

Edridge, lUy. — ^Poetry of Alice Mey-
nell, 150

Egan, MAorice Francis. — (Ordinal
Gibbons, American and Catholic,
467; Democracy (Poem), 56

Penlon, John P., D.D.— ^WlEfrid
Scawen Blunt, .... 357

GiUis, James M., CS.P. — Cou^sm
and Catholicism, 790; Kn-Klux
Klan, 438

Hickey, Emily.— At Eventide (Poem),

222; Christmas (Poem), . 289

Kelly, Blanche Mary, LittD.— Janet
Ersklne Stuart, .642

Kolars, Mary. — Some Modem Period-
icals, 781

Leo, Brother. — Matthew Arnold:
Poet and Essayist, 320; Paul
Elmer More, 198

Leslie, Shane. — Ireland — ^1922

(Poem), 161

Lord, Daniel A., SJT. — Blessings of
Heresy 1

MacManus, Seumas. — ^Religion in
Ireland, 510

Madeleva, Sister Mary, C.S.C. —
Prose of Francis Thompson, 454;
The Quest (Poem), .743

Martin, James.- Mrs. Eddy, A Crea-
tive Intellect, 189

Mayer, Elisabeth.— PriestTs Mother
(Poem), 476

Maynard, Theodore.— Ode in Time
of Doubt (Poem), .... 14

Moreland, John R. — Sowing (Poem), 245

Moynihan, Florence. — ^Arnold the
Humanist, 330

Musser, Benjamin Francis. — ^Ran-
dom Adventures in Names, . . 655

Neill, Esther W.— Letty of Craggy
Summit (Fiction), 519, 661. 814

O'Connor, Armel. — Alice Meyndl
(Poem). 594; First Toys (Poems), 387

O'Hara, Edwin V.— School Question
In Oregon, 482

O'Shasnaln^ Brian P.— Old Man
Bush Finds the Joyful Exit
(Fiction), 621

Palmierl, Aurelio. — ^Holy See and
the Soviet (Sovemment of Moscow, 807

Phare, G. Alexander. — Shroud of
Christ, 774

Phillips, Charles. — Children of Po-
land, 626

Quirk, Charles J., S.J.— Our Lady
of Oxford (Poem), ... 32

Raybould, A.— Novalis, ... 85

Digitized by VjOOQIC

CONTENTS

ReUly, Joseph J., Ph.D.— Letters of

Tom Moore's Noble Poet, 180;

Saints and Charlatans, .
Reilly. Thomas B.— Mike (Fiction),
Repplier, Agnes. — Alice Meynell,
Schelfley, William H.— Paul D^-

roulMe the Patriot,
Semple, Henry Churchill, SJ. —

Spirituality of Stonewall Jackson

and Catholic Influences,
Shallcross, Eleanor Custls. — Ballad

of the Road (Poem), .
Sholl, Anna McClure. — ^Decay of Re-
ligious Art,

Simmons, Laura. — Sister of Mercy

(Poem),

Smith, Marion Couthouy. — How

Shall I Go? (Poem), .
Thornton, Francis. — Lily of the

Dawn (Poem)

721

349
466

744
65

179
761

Walsh, James A., M.Ap. — China
Calling, 703

Walshj James J., M.D. — Comedy of
Evolution, 66; Educated Classes .
and Bogus Religions, . 594

Walsh, W. E.— White Lady (Fic-
tion), 230, 370

Ward, Patrick J. — Freedom of the
English People, .... 102

Watkin, E. Ingram. — ^Bertrand Rus-
sell—Religious Atheist, . .731

Windle, Sir Bertram C. A., F.R.S. —
Astrology, 76; Louis Pasteur, 297;
Voice of Science, the Voice of
God? 046

Wyatt, Euphemla Van Rensselaer. —
Bard of Broadway, 804; *at's a
Play!" 501

THE BALL AND THE CROSS.

Argentina, Catholic Social Action in, 676

Boy Scouts and Catholics, . . 831
Catholic Boys' Brigade, . . .832

Ck>ngress, Catholic ((lermany, 1922), 538

Divorce and Marriage in Latvia, . 389

Eclaireurs de France, . . 832

Eclaireurs Unionlstes, . . 832
Egger, Augustinus, Bishop of St.

Gall 682

France, Revival of Catholicism

among the Intellectuals, 246
Crennaii Republic, Catholic Church

in, 538

Ghandi, Mahatma, .... 249

Jung, Canon, . 080

Latvia, Marriage and Divorce in, . 389

Marriage and Divorce in Latvia, . 389

Mont-St-Mlchel, Mass Again at . 634
Nicaragua, Christ-Child in, .386

Papua, At Mass In, . ^ . . 678

Saint Giles's Fair 829

Scotland, Catholicism in, . . 387

Scouts de France, FM^nition des, . 832
Yahgansr— A "Godless** Tribe's Idea

of God, 536

EDITOMAL COMMENT.

Bible, Ignorance Concerning the, . 687 Literature, and the Student. . . 541

Blunt, Wilfrid Scawen, Death of, . 547 Manning, Wm. T., and Dr. Grant, 838

Brown, Wm. M., Trial, .835 Markham, Edwin, on Lincoln, . 838

Buckner, J. D. M., on Old Testa- Martin, E. S., on Biblical Otntro-

ment, 691 versies, 001

Burke, Rev. John J., C.S.P., and Modem Times vs. the Past, . . 140

Catholic Wobld, .... 135 Mysticism, and Civilization, . . 089

Censorship of Books, . 392 Parochial Schools, Attendance, . 143

Civilization and Mysticism, . 689 Pessimism vs. Optimism, . . 230

College Attendance, . . .287 Policy, Editorial, . . .137

Creed, Defined, 838 Realism, and Literature, . .545

Divorce, Christ's Teaching, . 837 Rinehart, Mary Roberts, on "Real-
Dutch, and American Republic, . 899 ists," 545

Episcopal Church, Tenets, . 833 Satyricon (Petronius), Condemned, 392

Ex-service Men, and Future Wars, 839 Sharp, Dallas Lore, on Public

Ford, Henry, on Art, . . 542 Schools, 284

Crenlus, Described, .... 543 Shaw, Bernard, on Shakespeare, . 542

Grant, Percy Stickney, and Bishop Steinmetz, Dr. Charles P., on R»-

Mannlng 833 llgion, 684

Kipling, Rudyard, and Clare Sher- Windle, Sir Bertram C. A., Bio-

idan, 143 graphical Details, . .693

Lincoln, Abraham, Political Creed, 838

RECENT EVENTS.

American Ass'n. for the Advance-
ment of Science, on Evolution, . 697
Americanization, Thomas R. Mar-
shall on, 700

Austria 132

Bible, Distribution of the, . 843

Butler, Pierce, Appointment, . . 695
Catholic Laymen's League of

Georgia, Convention, . . 552
Catholic IhiiYersity, Annual col-
lection for 553

Cutten, Creo. Barton, on Democracy, 553

Divorce, Federal Legislation, . . 549

Europe, Catholic Aid, . .550

Evolution; American Ass'n. for the

Advancement of Science on, . 097
Fascism, in Italy, 842; Meaning of,

695; in Mexico, .... 095
Fllippi, Most Rer. Ernesto, BzpeUed, 841
France, 123, 270, 402; and the Bohr, 840
Franck, C^sar, Centenary, . 090
Crermany, .... 120, S73, 400
Greece, . . 180, 200
Guatemala, Expels Apostolie Dele-
gate . .841

Hawaii, Ttdal Waves, . . 843

Digitized by VjOOQIC

CONTENTS

Hbover, Herbert, and Catliollcs, . 841

Holland, 134

Immigration, and Catholics, . . 548

Irish, in United States, ... 700

Italy, 278, 404; Fascism in, . . 842

Japan, and the Vatican, . . 841

Jesuits, and Science, .... 848
LouTain, UniTersity of, American

Aid, 555

Marshall, Thomas R., on American-
ization, 700

Masonry and Fascism, . 842
Mexico, Expels Apostolic Delegate,

841; Fascism in, . . . . 695
Meynell, Alice (Mrs. Wilfrid),

Death, 552

Munoz, Most Rev. Aloyslus, Ex-

pell<Kl, 841

Mussolini, Benito, and Italian Cath-
olics, 842

O'Connell, William, Cardinal, on

War 698

Oxford University, Clerical Students
at, . . . . . .550

Papacy, Influence of, ... 690
Parkhurst, Genevieve, on Divorce, . 650
Pasteur, Loots, Centenary, . 696
Pius XI., and Lausanne Conference,
697; on Peaoe. 840; on Thanks-
giving Day, 552

Public Schools, and Catholics, 551;

Religion in, 551

Religious Statistics, 1922, . 699
Ruhr, French Occupation, . 840
Russia, .... 128, 276, 407
Smith, Alfred E., and Presidency, 554
Story of Christ (Papinl), in Pic-
torial Review 549

Sturzo, Luigi, and Fascism, . . 842

Switzerland, 133

Thanksgiving Day, Pius XI. on, . 552

Turkey, 401

"Unwritten Law," .844

Vatican, Ofllcial Representation at, 696

NEW PUBLICATIONS.

Abb« Pierrji, 264

Alcuin, 711

Altar Steps, . . . . 423

America Faces the Future, . 267

American Indian, .... 261

Americans By Choice, . . 422

Angels and Ministers, . . 117

Anna Christie, 714

Anthology of Irish Verse, . . 416

Apocalypse of St. John, . . . 419

Appraisements and Asperities, . 716

Aristotle, Works of, ... 257
Art and Religion, . .253

Ascent, 267

Augustinian Sermons, . . 572

Babel 569

Barlow, William:

Bishop Barlow and Anglican

Orders, 101

Beasts, Men and Gods, . . 563
Behind the Mirrors, .570

B^t Plays of 1921-22, . . 717

Beyond Rope and Fence, . . 571

Birth Control 263

Book About Myself, .... 854

Book 4>t Etiquette, 121

Bourdaloue, Louis:

Herald of Christ 711

Boyhood Consciousness of Christ, . 107

Brief Spanish Grammar, . . 120
Catholic Encyclopedia, Vol. XVII.,

' Supplement 1 428

Catholic Evidence Movement, . . 490
Catholic Spirit in Modem English

Literature, Ill

Catholicism and Criticism, Vol. I., 567

Caveman Within Us, . . . 850

Certain People of Importance, . 259

Charlie and His Kitten Topsy, . 429

Chico, 429

Christian Science and the Catholic

Faith, 103

City of Fire, 267

Cloister and Other Poems, . 845
College Standard Dictionary of the

.Knfl^ish Language, . 120
Colomfoi^re, Claude de la, Vener-
. able:

Jesuit at the English Court, . 423
Commentary on the New Code of

Canon Law, Vol. VIH., Book V., 566
Confessions of a Book-Lover, . .413

Connelly, Cornelia:

Life of Cornelia Connelly, 1890-

1897 559

Conscription System in Japan, . 568
Considerations for Christian Teach-
ers, 118

Codperative Movement in Jugo-
slavia 859

Corona Readers: Third Reader, . 120
Course of Christian Classical Liter-
ature, 117

Crime: Its Cause and Treatment, 566

Critical Game, ..... 716
Darwinism and Catholic Thought,

Vol. 1 704

Degeneration in the Great French

Masters 560

De Morgan, William:
William De Morgan and the

Early Victorians, .266

William De Morgan and His Wife, 109

Dictionary of Religion and Ethics, 850

Discourses and Essays, . 261

Divine Story, 121

Dominus Voblscum, . . 862

Down the River, .... 718

Dramatic Legends and Other Poems, 709
Early Civilization, . . . .255

England, 714

English and American Philosophy

Since 1800, 258

English Lyrics and Lancashire

Songs 121

English Short Stories from XV. to

XX. Century, 848

Epistles of St. Paul, Vol. I., . . 858

Eschatology, 418

Everyday Civics, .... 113

Finding a Soul, 264

First Man, 714

Food, Health and Growth, . . 114
Four and Twenty Minds, 414
From Berlin to Bagdad and Baby-
lon, 708

Gates of Olivet 417

General and Professional Biology, 420

Getting Your Name in Print, . . 573

Ghost Girl, 266

Gibbons, James, Cardinal:
Life of Cardinal Gibbons, Arch-
bishop of Baltimore, . 467
Gift: A Play in One Act, ... 427

Digitized by VjOOQIC

CONTENTS

Great Expertmeot, .... 425

Hairy Ape, 714

Handbook of Scripture Study, . 106

Helga and the White Peacock, . 429

Herald of Christ, Louis Bourdalooe, 711

Holy Alliance. 857

Holy Souls Book, .... 118
Hoosier Autobiography, . » . 426
Horace and His Influence, . 561
House Called Joyous Garde, . . 573
Human Nature and Conduct, . . 859
Human Nature in the Bible, . . 562
Hsmms of the Breviary and Missal, 562
I Believe in God and in Evolution, 861
India Old and New, .... 846
Introduction to Philosophy, . . 110
Introduction to the History of His-
tory, 849

Ireland's Literary Renaissance, . 710

Italy Old and New 105

Jeanne d*Arc, Saint, . 568

Jesuit at the Engtish Court, . . 423

Jock, Jack and the Corporal, . . 260
Juvenile Delinquency and Adult

Crime 266

King's Complete History of the

World War, 861

Lady Avis Trewithen, . .862

Lane, Franklin K. :
Letters of Franklin K. Lane,

Personal and Political, . 556

Latin Grammar Made Clear, . . 266

Life of Uves, 428

Life's Oblation 265

Literary Life and Other Essays, . 853
Literature of the Old Testament In

Its Historical Development, . 853

Love of the Sacred Heart, . 427

Mariquita, 108

Medieval Attitude Toward Astrol-
ogy 80

Medieval Philosophy, . 707

Meditations on Our Blessed Lady, . 118

Men, Women and Boats, . . 122

Mercy of Allah, .... 258

Michael Field, 702

Mr. Francis Newnes, . 572

Moses and the Law, .... 104

My Alaskan Idyll, .... 571
My American Diary, .119

My Diaries, 357

Myrrha 426

Natural Justice and Private Prop-
erty, 423

New Constitutions of Europe, . 857

No Handicap, 862

Notes of a Catholic Biologist, . . 425

Old House, 421

On the Run, 429

Origin of Letters and Numerals, . 427

Our Neighbors, 716

Outline of Science, Four Vols., . 411

Pasteur and His Work, ... 297
Pepys, Samuel:

Passages from the Diary of

Samuel Pepys, .... 122

Poems (Louise Hart), . . . 119

Poems (Canon Sheehan), . 85S
Political Philosophy of Dante All-

l^eri, 112

Preaching and Sermon Constructtai, 573

Prophets of the Better Hope, . . 415

Psychic Health of Jesus, . . 765

Psychology, A Study of Mental Life, 424

Revolt Against Civilixation, . . 713

Rosemary and Violets, . 425
Russia in the Far East, .119

Sacraments, 418

St. Maurice, Mother Mary of. Life of, 709

Saranac, 862

Secret History of the English Oc-
cupation of Egypt, . 409

Seven-Fold Gift 259

Short Sermons on the Epistles and

Gospels, 263

Short Stories of America, . 848
Simple Life of Jesus for Hi^ Little

Ones 118

Sister's Poems, 266

Sky Movies, 121

Social Catholicism in England, . 715

Social Trend, 847

South America from a Surgeon's

Point of View, .... 256

Spiritism and Common Sense, . . 852
Story of a Varied Life, . .563

Story of Extension, .... 860
Stuart, Janet Erskine:

Life and Letters of Janet Erskine

Stuart, 642

Studies in Literature, 2d Series, . 712
Tale of Triona, .570

Tales of Mean Streets, . 122
Teresa, Saint i

Letters of St. Teresa, Vol. HI., . 557
Therry, John Joseph:

Life and Letters of Archpriest

John Joseph Therry, . 902

Tocsin of Revolt, .... 416

Topless Towers,
Tradition and Progress,
Unity and Rome,
Values Everlasting, .
Vehement Flame,
Vergil— A Biography,
War and Armament Loans
What I Saw in America,
Where the Blue Begins,
Why Europe Leaves Home,
Wonder Story,

. 122

. 564

. 851

. 421

. 115

. 116

of Japan, 668

. 706

. 718

. 574

. 429

Wonderful Crucifix of Limplas,
Worid Metric Standardintion,

573
571

PAMPHLET PUBLICATIONS.

Adrian IV., Pope:

English Pope, The, . .863

Anthony of Padua, Saint, . 575

Apostle of the Rocky Mountains

(Pierre-Jean De Smet), . 268

Black Robes and Black Skins, . 575

Canterbury, 268

Church in England in 1922, . . 268
Confession and Communion Pray-
ers for Little ChUdren, . . 268
Cranmer, Thomas :
What Cranmer Meant To Do and
Did 268

De Smet, Pierre-Jean:

Apostle of tlie Rocky MoontaiuB, 268
Doctrine of Self-Discipline, • 268

Drummond, Lister, . . • • 268
English Pope: Adrian IV.
Francis de Sales, Saint,
Intimate Experiences with

Communion, .
Jaricot, Pauline Marie,
Libermann, Ven. Paul,
Printed Message,
Real Presence, .
Resurrection of the Body,

Frequent

868

575

575
575
575
268
268
863

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CONTENTS

vii

Sociology, Modem, Some Fallacies
of, ...... . 863

Story of Seventy-flve Years (St.
Patrick's Church, Montreal), . 575

Transubstantiation and the Real

Presence, 26S

Trumpeter's Rock, .... 268

Ward, Mary, Maxims of, . . 268

White Pearl and the Black Peril, . 863

FOREIGN PUBLICATIONS.

Fbench.
Chevaliers du Poignard, Les,
Debrahant, L'Abb^ Jean-Baptlste, .
Direction de Conscience Psycho-

th^rapie des Troubles Nerveux, .
Dogme Cathollque dans les P^res

de I'Egllse, Le, . . . .
Education du Clergy Francis, L', .
Enseignement du Cattehisme en

France, L',

Evangile Selon Saint Marc,
Explication du Petit Office de la

Sainte Yierge Marie,
Francois Xavler, S., Lettres de,

4 vols

Futures Epouses, ....
Intelligence Cathollque dans PItalie

du XXe Sitele, L*, .
Jean-Baptiste, Saint,
Lex Leyitarum: La Formation sa-

cerdotale d'apris S. Gregoire le

Grand,

Mystiques BtoMictins des Origine»

au Xllle si^e, Les,
Orient Vu de I'OccIdent, L', .

430

122

431

430
481

430

719
430

122
431

431

431
430

Petit Manuel des Congregations de

la' T. S. Yierge, Le, . . .
Pour Apprendre k Parler,
Pri^re de Toutes les Heures, La, .
Tour de la France, Le,

German.
Bonifatius, Der heilige, Apostel der

Deutschen,

Latin.

Benedictlonale,

Commentarium In Codicem Juris

Canonici. Liber II.,

De Beata Yita,

De Casuum Conscientla Reserva-

tione,

De Imitatione Christl,

De Immortalitate Animse,

De Locis et Temporibus Sacris,

De Magistro

De S3modo Dioecesana, ...
Instiiutiones Dogmatioe, .
Recollectlones Precatorise,
Soliloquiorum Duo Libri,

Spanish.
Index Yerborum: Tesoro de la

Lengua Castellana o Espafkola,

'430
120
719
120

429

118

719
117

719
719
117
719
117
719
427
719
117

265

NOTE.— This Table of Contents, with the title-page for Volume
CXVL, will be furnished separately, without charge, to those who
desire it for binding.

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THE

{3&,tholie^pld

Vol. CXVI.

MARCH, 1923.

No. 696.

ALIOEMETHELL

By Agnes Repplier.

AUGUSTINE BIRRELL has written a charm-
ing paragraph, praising and envying those for-
tunate authors who, instead of scurrying along
main-traveled roads, hustled and jostled at every
step, are peacefully sidetracked in company with
a small number of intelligent and appreciative readers who
know what they want, and have got it. This was the happy
fate of Alice Meynell, English poet and essayist She was not
jostled, and she did not jostle. She was apparently as well
aware of her scope as of her inspirations. Authorship was
not for her a crutch, to be leaned on heavily in the rough,
uphill paths of life; but a walking stick to be taken out on
pleasant strolls in shining weather. The bulk of her work
is so small that it seems ludicrously disproportionate to the
time she took in doing it. It is this unhurried excellence
which shows her to have been her own most exacting
critic.

There was never an unsuccessful period in Mrs. MeynelPs
life; there were no eager abortive efforts, no vain flights, and

CovTBrasT. 1929.

v«L. m:n, 4f

TBI Missionary Socibtt op St. Paul
IN THi Statb op New York.

TBB Apostlb

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722 AUCE MEYNELL [Mar.,

tragic, salutary falls. Her first published poems were praised
by critics most sure of a respectful hearing. She pleased
Ruskin by the seriousness of her thoughts, and Rossetti by the
sweetness of her lines. She had it in her to win the friendship
and admiration of men as immensely dissimilar as George
Meredith and Coventry Patmore. She also had it in her — and
it's well remembered now — to extend a helping hand to others
less fortunately placed, or less richly endowed, than she was.
Of all the appreciations published in England after her death,
there was none so spontaneous and so heartfelt as the testi-
mony of fellow journalists whom she had befriended, encour-
aged, and discriminatingly praised.

It is hard to think of Mrs. Meynell as even a beatified news-
paper writer. Her genius does not seem to have been of the
order which rejoices an editor's heart, or wins the carelcte
approval of a hurried and preoccupied public. But she
brought to bear upon journalism the quality of conscientious
care which distinguished all her work, the clean-cut thoughts
in clean-cut, polished sentences. It seemed to her worth
while to write with this precision, and she was eminently wise.
When Mr. Gust organized in the Pall Mall Gazette the daily
columns known as *The Wares of Autolycus," he intrusted
each column to the care of a distinguished woman author, who
once a week produced a set of "Wares," differing widely from
the assortment of her contemporaries, but of an unvaried ex-
cellence. There was not a writer on the staff who did not take
a keen personal pride in this work; and the result was that
happy combination of journalism and literature which to
the French seems a matter of course, but which English and
Americans are apt to consider as a forced and unnatural
alliance.

The Friday column of "Autolycus" was contributed by
Mrs. Meynell, and many of the papers were reprinted in the
volumes of selected essays which she deemed worthy of pres-
ervation. Other columns were written by Violet Hunt, Gra-
ham Tomson (afterwards Mrs. Marriot Watson), Lady Colin
Campbell, Elizabeth Robins Pennell (the only American), and,
later on, Katharine Tynan. Mrs. Pennell's papers were re-
printed by John Lane under the engaging title. The Feasts of
Autolycus, and proved so successful that, after a lapse of
twenty-seven years, a new edition is projected. It is rather a

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1923.] AUCE MEYNELL 723

heartbreaking little book in its suggestion of gayer, happier
days. 1896 is not so very long ago; but Horace, dipping his
nose in the ripe Falemian wine as the lengthening shadows
mantled his Sabine farm, is not more tranquilly aloof from
this grim year of grace than is Mrs. Pennell writing amid the
London fogs of the pleasures of food and drink, of those bless-
ings which earth provides, and which Heaven permits, for the
lightening of man's load.

Mrs. Meynell was too essentially modern for such vain
retrospects. She could reproduce with absolute fidelity the
medieval note, as in *'San Lorenzo Giustiniani's Mother"; but,
left to her own imaginings, she brought every subject up to
date. That strange pacifist poem, ^Tarentage," is a case in
point; and so are the lines on ^^Saint Catherine of Siena.*' In
the first she exalts the childless man, the barren woman, over
those stronger, simpler mortals whose sons go down into the
sea in ships, or hold their country's gates against the oppressor.
Dulce et decorum est pro patria mori. In the second she uses
the beautiful old story of St. Catherine's triumphant struggle
for the soul of the young patrician condemned to death, as an
argument for woman suffrage. It is not easy to imagine what
Catherine herself would have thought of this reasoning (she
was a serious saint as well as a woman of affairs) ; but we
can hear St. Teresa's laughter rippling down the centuries.
Yet she, too, was a woman of affairs. The saints seem to have
added a great deal of worldly wisdom to their flaming pas-
sion for God.

Critics, with one accord, have ranked Mrs. Meynell's verse
above her prose. It is more direct, more spontaneous, more
creative. The Saturday Review unhesitatingly places her
among the best of England's minor poets, and this is high
praise, for England has not for three hundred years been
richer in minor poets than she is to-day. If there is no one
voice raised far above its fellows, there is a mighty antiphon
of lesser voices stirring the air with beauty. In this strong
chorus, Mrs. Meynell holds her place with ease, partly because
of workmanship, partly because of inspiration, the inspiration
born of spiritual intensity and enriching faith. Fervent
thoughts clothed in language of austere purity and distinction
characterize her verse, while here and there are lines of ex-
ceptional lovelin^s :

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724 ALICE MEYNELL [Mar..

Ancestral childhood long renewed.
And midnights of invisible rain.

It is to be regretted that the poem by which this felicitous
writer bids fair to be best remembered is the familiar and
perpetually quoted "Shepherdess." Whittier used to say that
if he had dreamed "Maud Muller" would have been so pop-
ular, he would have written it better. *The Shepherdess**
could not have been written better, because it is of its kind
perfect. It has a Coventry Patmore quality which insures its
popularity. In every modern anthology — ^and the English-
speaking world has gone mad over anthologies for the past
decade — ^Alice Meynell has been represented by these three
verses; not, I fancy, because the compiler has always liked
them best, but because he has wanted to make sure of pleasing
his public. They are to be found even in that pleasant little
outdoor volume called The Open Road, which would seem
to indicate that Mr. Lucas regarded the lady's flock of
chaste and circumspect thoughts as veritable sheep and
lambs.

So complete has been this association that Mrs. Meynell
has become in some mysterious fashion identified with her
own Shepherdess, as though she had written the poem about
herself, which she assuredly did not. It fits her well; but she
was the last woman in Christendom to have celebrated her
own virtues, to have sung her own praises. Her taste was as
austere as her style. Yet among the tributes published after
her death were some verses by Corson Miller, entitled 'The
Dead Shepherdess"; and Shane Leslie laid upon her coffin a
wreath with this inscription: 'Toetess of poets, shepherdess
of sheep, saint of women." So much for striking a popular
note.

Mrs. Meynell's childhood and youth were singularly fitted
to equip her for her life's work. From her father, a man of
**reticent virtues" and wide cultivation, she acquired her lit-
erary tastes, her intellectual serenity. Part of her early life
was spent in Italy, which she knew, and loved, and under-
stood. Now, to know and love Italy is one thing (it is the
same thing practically), but to understand her is quite another.
Browning knew and loved Italy as well as any Englishman
of his day. He doubtless thought he understood her. It takes

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1923.] ALICE MEYNELL 725

a thinker a3 penetrating and as severe as Santayana to point
out just where his intelligence failed, just where his sympathy
with human emotions was atrophied, because he never justly
conceived of the spiritual force which lent to those emotions
a larger meaning and a greater depth.

Italy has always been a civilized country. It preserved a
civilized heart to which Browning's insight could never
penetrate. There subsisted in the best minds a trained im-
agination, and a cogent ideal of virtue. Italy had a reli-
gion, and that religion permeated all its life, and was the
background without which even its secular art and secular
passions would not be truly intelligible.

These things were manifest to Alice Meynell. They find
expression in her prose and verse. A convert to the Catholic
Church, married to another convert, living in London, writing
for English newspapers, she preserved inviolate the raptures
of her wandering .childhood, the secluded and delicate pleas-
ures of the intellect, the clear flame of the spiritual life. To
the power of her sympathy, no less than to the critical acumen
and noble kindness of Wilfrid Meynell, we owe the redemp-
tion of Francis Thompson, and the brief flowering of his
genius. To have rescued that wandering soul, to have lifted
him from the bitter waters of despair, to have given to the
world his treasures of prose and verse, is a benefaction for
which the gratitude of generations is an all too feeble return.
Mr. Thompson made over and over again a full acknowledg-
ment of his debt. In those lilting lines which dedicate the
poems of 1893 to Wilfrid and Alice Meynell,
wares at their feet as something not o^P&fd,^ Itut
turned: /^^ ^''^^

To you, O dear giversPK]^S!''\ PI>. • l^^^
I give your own giving^L f^i^G!'^ ^ .

It is interesting to note in this connection the closene^ of
the appeal in Mrs. MeynelPs poem, **The Lady Poverty,*' and
in Francis Thompson's passionate and imaginative handling
of the same theme. Mrs. Meynell is as ever graceful and
controlled:

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726 AUCE MEYNELL [Mar,,

The Lady Poverty was fair;

But she has lost her looks of late,

With change of time and change of air.

Ah! slattern, she neglects her hair,

Her gown, her shoes; she keeps no state

As once when her pure feet were bare.

Francis Thompson, snatching his words red hot from the
mint, and his figure from the deep wells of imagination,
shows us the same picture of a Poverty that was once the
innocent child of God:

All men did admire
Her modest looks, her ragged, sweet attire.
In which the ribboned shoe could not compete
With her clear, simple feet.

Which of these poems was written first is a matter of abso-
lutely no moment. All that concerns us is the fashion in
which the same thought presented itself to two poets, and was
by them transmitted to our keeping.

The unimpaired medievalism of "^San Lorenzo Giusti-
niani's Mother" is supremely artistic. Modern sentiment has
steeped the simple thing called maternity in such a welter of
slush that only the power of nature and the grace of God have
preserved its integrity unimpaired. During the war, we habit-
ually spoke of adult men as if they were infants in peram-
bulators sent by their mothers to the front. Mrs. Meynell has
reproduced serenely and without affectation the note of a
day which trampled natural affections under foot, and which
lifted the will of a man above maternal jurisdiction. She
tells how San Lorenzo entered the cloister in boyhood, and
how a mendicant monk, coming long afterwards to his
mother's doors, is thought by her to be her son:

Mine eyes were veiled by mists of tears,

When on a day in many years
One of his Order came. I thrilled,
Facing, I thought, that face fulfilled;

I doubted, for my mist of tears.

His blessing be with me for ever!

My hopes and doubts were hard to sever.

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1923.] AUCE MEYNELL 727

— ^That altered face, those holy weeds!
I filled his wallet and kissed his beads,
And lost his echoing feet for ever.

If to my son my alms were given
I know not, and I wait for Heaven.

He did not plead for child of mine.

But for another Child divine.
And unto Him it was surely given.

Mrs. Meynell must have had some warrant of legend or
tradition for this story; but, as a matter of fact, San Lorenzo
was something other and something more than a begging
friar. He came of a noble Venetian family, and the convent
he entered was that of the Canons Regular of St. Augustine.
He was elected prior, and afterwards became Bishop of Cas-
tello, and later on was named first Patriarch of Venice. His
mother, even if she did not see him, must have been well
aware of his position and influence in the Church.

Mrs. Meynell's essays suffer from undue brevity, a brevity
doubtless entailed by journalism. They are no shorter than
were the eighteenth-century essays; but they are more critical,
and criticism calls for scope. Moreover, the eighteenth-cen-
tury essayists, when they wanted to be exhaustive, carried a
subject through a half-dozen or a dozen papers, until the pic-
ture was rounded and complete. Mrs. MeynelPs papers are
for the most part snatches of thought, expressed in carefully
and admirably chosen words. She was, in the best sense of
the term, a pr^cieuse, valuing the manner of the saying as
highly as she valued the thing said. She has never made this
plainer than in a superb paragraph describing the im-
prisoned waters brought to Rome, over the steady and level
flight of arches, to give their magnificence to the imperial
city:

None more splendid came bound to Rome, or graced cap-
tivity with a more invincible liberty of the heart. And the
captivity and the leap of the heart of the waters have out-
lived their captors. They have remained in Rome, and
have remained alone. Over them the victory was longer
than empire, and their thousands of loud voices have never

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728 ALICE MEYNELL [Mar.,

ceased to confess the cold floods, separated long ago, drawn
one by one, alive, to the heart and front of the world.

No one who has listened by night or day to the Roman foun-
tains can remain insensible to the beauty of those few lines,
which celebrate with unerring eloquence their triumphant
subjection.

Mrs. Meynell's literary sympathies are many and finely
chosen. They never fail, save when her profoundly un-
humorous mind is forced to the contemplation of a pro-
foundly humorous writer like Jane Austen. All the distances
that can be imagined, distances of time and space, of cen-
turies and continents, are too narrow to reflect the measure-
less gap between these two English ladies. A conscientious
effort to do justice to Miss Austen is a waste of good inten-
tions. She is the solace and delight of our lives, or she is
nothing. Mrs. Meynell, in an essay upon Thomas Lovell Bed-
does, says that he ^'lacked humor.'* He certainly did. Its
conspicuous absence was one cause of his committing suicide.
But it is possible to write flawless lyrics without a sense of
humor, and it is not possible to criticize Jane Austen's novels.
Mrs. Meynell finds the art of Emma and Persuasion to be of
"an admirable secondary quality," and their derision to be
''caricature of a rather gross sort." Strange to say, enthu-
siastic readers of these matchless stories are never annoyed
by such verdicts. Mr. Birrell says — I fear truly — that it is be-
cause they do not want to share their enthusiasm with the
world. The more they love Miss Austen, the more supreme
their pleasure in her work, the more content they are to find
intelligent people to whom this pleasure has been — ^by the just
decrees of fate — denied.

Yet Mrs. Meynell understood and relished the more robust
humor of Dickens, the humor which creates a type and holds
it. I know of no such perfect comment as her brief descrip-
tion of Pecksniff — ^•'a bright image of heart-easing comedy."
This is so exactly what he is, and what Dickens should have
permitted him to remain. The Victorian convention which
compelled a novelist to reward his virtuous and punish his
unworthy characters never worked greater havoc than in the
case of Pecksniff. That the man who could create this per-
fect hypocrite should have taken his misdemeanors seriously.

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1«23.] ALICE MEYNELL 729

and have ruined him in the name of justice, is nothing less
than tragic. Bright images of heart-easing comedy should,
in kindness to a suffering world, remain heart-easing to
the end.

When Mrs. Meynell visited the United States, she lectured
on Dickens as a master of words. It was a novel point of
view. A master of style he certainly was not. His sentences
and paragraphs are open to lively criticism. But the lecturer
made good her point, showing over and over again, with ad-
mirably selected illustrations, that Dickens invariably chose
the one and only word which exactly expressed his meaning.
He knew that in the wealth of English language there never is
but one right word, and he got it.

After Mrs. Meynell had returned from California to the
Atlantic Coast, I was dining in her company, and one of the
guests asked, in the purely perfunctory fashion of an Amer-
ican interrogator, if she did not think the Yosemite Valley
very beautiful. She answered unexpectedly that she did not
think it beautiful at all. Whereupon an apathetic diner at
the other end of the table roused himself to say — also unex-
pectedly — **If you did not think the Yosemite beautiful, what
on God's earth have you ever seen that is beautiful?" To
this, Mrs. Meynell answered tranquilly, and with perfect good
temper: *The Yosemite is on too large a scale for beauty.
It is grand, but not beautiful."

The topic was dropped, and somebody said something
about the relative merits, or demerits, of the competing west-
ern routes. But across my mind there flashed the image of an
aloof, unemotional Boston woman who had once stood by my
side looking at a slender waterfall in the Yosemite Valley, a
fall so distinctly *'minor" that it was spared the degradation of
a name. On this quivering line of light, my companion fixed
her eyes for a long, long time; then she turned to me a trans-
figured face down which the tears ran like rain. She had
been smitten to the soul by the beauty of falling water, which
is like no other lovely thing in the world. And remembering
her, I wondered, and have wondered ever since, why Alice
Meynell, to whom an Alpine stream toppling into space was
inexpressibly dear, and who knew and loved the green of
rushes, and the yellow of cowslips, and the white of scudding
clouds, should have shut her heart to California's woods and

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780 AUCE MEYNELL [Mar.,

waters. Size has nothing to do with beauty. Moreover, the
Yosemite is full of little, half -hidden intimacies. The Merced
River is not the Mississippi. It is a glancing mountain stream,
about as broad as some of Europe's tiny historic rivers, on the
banks of which rival armies were wont to camp, and fancy
they had a barrier between them.

Perhaps the limitations of our very limited natures lend
zest to enjoyment and grace to sympathy. Scattered richly
through Mrs. Meynell's prose and verse, are brief, exquisite
passages, recording a single impression, like the strange
"November blue" of the lamp-lit, mist-wreathed London
streets; a single conception, like the playfulness of children
and kittens at the hour of dusk; a single insight, like the com-
prehensive pity for the man whose mean estate has denied
him his share of the solitude which should be the conunon
possession of mankind. And back of her graceful, austere,
and beautifully finished work, are the steadfast strength, the
crystalline sweetness of religion. All her delicate processes of
thought spring from that sure foundation, and reach upward
into imperishable light.

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BERTRAND RUSSELL— BEUOIOUS ATHEIST.

^" By E. Ingram Watkin.

AT Man is the product of causes which had no
prevision of the end they were achieving; that
' IBHJflSI ^^ origin, his growth, his hopes and fears, his

^ KMOrnSH loves and his beliefs, are but the outcome of ac-

cidental collocations of atoms; that no fire, no
i heroism, no intensity of thought and feeling, can preserve an

i: individual life beyond the grave; that all the labors of the

i ages, all the devotion, all the inspiration, all the noonday

i brightness of human genius, are destined to extinction in the

3 vast death of the solar system; and that the whole temple of

; Man's achievement must inevitably be buried beneath the

I debris of a universe in ruins — all these things, if not quite

[; beyond dispute, are yet so nearly certain that no philosophy

which rejects them can hope to stand. Only within the scaf-
folding of these truths, only on the firm foundation of un-
yielding despair, can the soul's habitation henceforth be safely
built/'

So writes Mr. Bertrand Bussell in his essay on "A Free
Man's Worship," as reprinted in Mysticism and Logic fourteen
years after its first publication. And in a more recent paper
Mr. Russell repeats his rejection of all and every form of re-
ligion. This utterance of despair, this uncompromising re-
jection of the religious experience of humanity, this imprison-
ment of the soul within the narrow limits of our dying life
of disillusionment and decay, with every window closed that
opened to the prison house views of a free world beyond, is
the considered verdict of a man who is at once one of our
clearest and most penetrating thinkers and, whatever our
judgment of his ideals, undeniably an idealist. Even the
slight qualification of doubt here attached is removed else-
where: "Omnipotent matter rolls on its relentless way."

This may well seen^a disquieting testimony that we should
do well not to pass by unnoticed. If God is, as we believe,
the supreme reality of the universe, and if religion, the com-
munion of the human soul with Him, its creator, upholder,
and final good, is consequently the noblest human activity.

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732 BERTRAND RUSSELL [Mar.,

how can it be that a man of such high intellectual achieve-
ment, and of such undoubted honesty of purpose, can thus
reject both, so emphatically and so persistently? And if the
entire witness of Mr. Russell in regard to the highest sphere
of human life, to the fundamental nature of man and the
universe he inhabits, were thus simply negative, such guiltless
and apparently inevitable unbelief of an honest seeker after
truth would present a grave difficulty to the Christian, indeed
to the religious man of any creed.

But God has not left Himself without witness in the heart
of a thinker so honorable, so truth-loving, so devoted to moral
ideals, however incorrectly understood and formulated. We
have not far to seek, before we hear another voice bearing
unintentional testimony to the truth so confidently denied. A
man*s belief cannot be measured solely by the conscious judg-
ments of the understanding. The intuitive intellect, the heart,
may behold from its loftier outlook the God invisible wijthin
the horizon of the discursive reason. Even the essay from
which I have quoted proves that Mr. Russell's heart, if not his
head, is religious. For he deplores the alleged fact that man
and his work are doomed to perish by the blind assault of
mechanical forces. And this sorrow betrays the presence and
operation of something other and better than they.

Mr. Russell admits that his negative credo is a creed of
""Despair." The secularist whose spiritual eyes are closed
regards it, on the contrary, as the dawn of a new hope, the
liberation of humanity from the bondage of superstition. And
he does not desire the survival even of the noblest individuals.
For him the desire is cowardice or egoism. But Mr. Russell's
valuation is religious, though he lacks religious faith in the
attainment of the values affirmed. The title of his essay is
'"A Free Man's Worship," and worship is a religious attitude.
It implies, however disguised, a superhuman, a divine object.
For man cannot worship an object not recognized as better
and greater than himself, the worshiper. But no such being
can be found within the universe studied by determinist
science. Mr. Russell, therefore, bids us worship the ideal of
our own creation : "'the reflection" in an unconscious universe
of a beauty which ""human thoughts first made."

Clad in the purple robe of Mr. Russell's rhetoric, this
man-made ideal may appear a worthy object of cultus. But

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1923.] BERTRAND RUSSELL 733

enter the shrine and look the deity in the face. It is a lifeless
idol, unworthy of a prayer. Or is it not, perhaps, an image of
the true God? If nothing in the universe corresponds to man's
ideal, the vision of that ideal *'in all the multiform facts of the
world'' is a mirage. It is the oasis whose cool spring and
shady palms vanish at the traveler's approach. Its objective
unreality once discovered, its value is lost. What is the worth
of a known lie? If reality does not contain the realization of
our human ideal, to make believe that it does is a cruel and
unhealthy self-hallucination. Nor can we worship the ideal,
as the subjective ideal, of our creation. For the creator must
be greater than his creature and cannot worship it. *%ut the
ideal is the creation of a spiritual aristocracy, and that aris-
tocracy is greater than we, worshipful therefore." But this
aristocracy has perished, and its ideal only exists as re-created
by the living worshiper.

Nor has Mr. Russell explained how the stream has risen
higher than its source, how this value — ^the human ideal of
goodness and beautj^ — came into existence in a universe that
did not possess it before. Mr. Russell tells us that we must
not worship existing fact as such, for, as he rightly insists,
the worship of nonmoral power is evil. Yet his free man will
attain liberation of soul by a contemplation of Fate, ^'by taking
into the inmost shrine of the soul the irresistible forces, death
and change, the irrecoverableness of the past and the power-
lessness of man before the blind hurry of the universe." But
this is a worship of these forces; a worship, therefore, of the
nonmoral infrahuman fact; a worship of power, embellished,
no doubt, by imaginative contemplation but not, therefore,
substantially altered. Mr. Russell also tells us that ''from that
awful encounter of the soul with the outer world, renuncia-
tion, wisdom and charity are born." Again one asks why a
nonmoral force, neither reflection nor instrument of a moral
being, but nonmoral even in its ultimate ground, should thus
be a necessary coefficient in the production of a spiritual
value?

And Mr. Russell maintains that "in spite of Death, Man is
yet free, during his brief years, to examine, to criticize, to
know, and in imagination to create." Here is fundamental
self-contradiction. If ''man's hopes and fears, his loves and
his beliefs, are but the outcome of accidental collocations of

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734 BERTRAND RUSSELL [Mar.,

atoms/' this must be equally true of his knowledge, his crit-
icism, his creative imagination, his imaginative contempla-
tion. They cannot, therefore, be free or causes of freedom.
If my atoms and the atoms of my environment have acciden-
tally adopted a particular collocation, I must contemplate the
world as an idealist. If their accidental collocation be differ-
ent, I must lead a life of the most degraded debauchery. A
mechanical collocation of atoms can neither possess nor
achieve freedom. Thus, even in his dogmatic formulation
of irreligion — ^for Mr. Russell assumes the negative position,
as at least morally certain — a dualism is revealed: the a£Brma-
tion of a religious activity but of a nature purely subjective;
a religious value at once of sovereign worth and a discovered
hallucination; and a spiritual freedom which is the product
of mechanical factors.

In other writings this dualism is even clearer and more
striking. Ever and again religion is a£Srmed as the supreme
value of life, but objective reality is denied to this supreme
value. In the chapter on "Marriage" in Principles of Social
Reconstruction we read: ""As religion dominated the old form
of marriage, so religion must dominate the new.*' It is good
that Mr. Russell should see so clearly that no legal rules or
permissions can, by themselves, solve the problems of sex
relationship, that these are soluble by religion alone. So have
Catholics always insisted, to be abused, therefore, as obscur-
antist, superstitious, priest-ridden. But where shall Mr. Rus-
sell find his religion for the work? ""It must,** he proceeds,
*'be a new religion based upon liberty, justice, and love." But
liberty, justice, and love do not transcend the sphere of ethics,
are not distinctively religious. An ethical system can be
based on the moral virtues; a religion cannot And yet re-
ligion is not for Mr. Russell merely another name for ethics,
for he recognizes the element of mystical intuition which
enters into the specifically religious, as opposed to the merely
ethical, life. Again the dualism: religion without a religious
belief, without a cause, without an object. This religious irre-
ligion or irreligious religion appears elsewhere among some
of the nobler secularists. We find it, for instance, in Georges
Duhamel, who in his Possession du Monde preaches the Grod-
head of man; prayer, with no God to pray to; grace derived
from nowhere.

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1923.] BERTRAND RUSSELL 735

Elsewhere Mr. Russell remarks that religion is of more
importance than politics and it is more necessary that the
exponents of religion should be wholly free from taint.^ Why
this care for religion and its exponents, if religion is a purely
subjective human hallucination, or the infantile stage of hu-
manity's mental growth? Such inconsistency reveals that
Mr. Russell, in the depths of his soul, sees that religion is more
than this, its object a fact, and a fact of sovereign worth.

Mr. Russell makes a useful division of human activities
into those derived respectively from impulse or instinct, from
mind, and from spirit. Instinct includes all that man shares
with the lower animals. The life of the mind is "the life of
pursuit of knowledge." The life of the spirit is "the life of
impersonal feeling." To it belongs art, 'Reverence" also, and
worship, "the feeling of imperativeness and acting under
orders which traditional religion has interpreted as divine
inspiration." But, "deeper than all these," spirit possesses
"the sense of a mystery half revealed, of a hidden wisdom and
glory, of a transfiguring vision in which common things lose
their solid importance and become a thin veil behind which
the ultimate truth of the world is dimly seen." "It is such
feelings," he continues, "that are the source of religion, and
if they were to die, most of what is best would vanish out of
lifer

Mr. Russell here affirms a life superior to that of the dis-
cursive reasoning, the sphere in which arose his religious
denial. And it is evident that in this passage he admits the
superior activity as a source of truth: *The ultimate truth
of the world is dimly seen." And what is this ultimate truth?
Is it that reality is an accidental collocation of material atoms,
or force centers? No* It is "a hidden wisdom and glory , . .
a transfiguring vision." Saul is found among the prophets —
the materialist philosopher of "A Free Man's Worship" dis-
covers himself a mystic. For this higher function of spirit is
nothing less than mystical experience, the intuition of an ulti-
mate reality including and transcending our highest values;
therefore, though Mr. Russell does not formulate it thus, an
intuition of God. And a few pages further on we read that "the
life of the spirit brings with it joy of vision. It liberates those
who have it from the prison house ... of mundane cares. . .

1 PrineipUM of Social Reeonstr^etion, p. 20),

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786 BERTRAND RUSSELL [Mar.,

It brings the solution of doubts, the end of the feeling that all
is vanity.*' Yet, in "A Free Man's Worship" we are told that
the morally certain result of modern knowledge is precisely
the vanity of all human life, individual and racial. For it
came from the void, and to the void is doomed to return.
Where Mr. Russell the analytic thinker is blind, Mr. Russell
the man of synthetic intuition, the mystic,* sees.

Mr. Russell has devoted to mysticism an entire essay, that
entitled ^^Mysticism and Logic." It is the introductory essay
in the book of that name. Mr. Russell maintains that all
mystics share certain beliefs. These are: (a) belief in the pos-
sibility of a way of knowledge which may be called revelation
or insight or intuition, as contrasted with sense, reason, and
analysis, which are regcarded as blind guides leading to the
morass of illusion . . . the conception of a reality behind the
world of appearance and utterly different from it; (b) belief
in unity and a refusal to admit opposition or division any-
where; (c) denial of the reality of time; (d) belief that all
evil is mere appearance, an illusion produced by the divisions
and oppositions of the analytic intellect . . . What is in all
cases ethically characteristic of mysticism is absence of in-
dignation or protest . . . disbelief in the ultimate truth of the
division into two hostile camps, the good and the bad. These
beliefs Mr. Russell proceeds to criticize.

Anyone in the least acquainted with Catholic mysticism
knows that these doctrines are not held by orthodox mystics.
The discursive reason is not regarded as a cause of illusion.
God, though utterly transcendent of the created world, con-
tains eminently all its positive good, and is, therefore, not
opposed to its positive being. And although time is not re-
garded as ultimately real, the time-series, with its hbtoric
content, is not, therefore, illusory. On its own plane it is real,
valuable, and significant, even in relation to ultimate reality.
The historical Incarnation is a focus of Christian mysticism.
And the identity of God and the world is rejected as pan-
theism. Though evil is, indeed, perceived as a negation of
good, without positive substance, it is also regarded as a ter-
rible reality. In fact, one of the bitterest reproaches made
against Catholicism, and, therefore, against the Catholic

tin fhli paper *^yitlcism" li used in a wide sense to include erery form of
religious intuition, and is not confined to the supernatural mysticism wUdi is the
subject of Catholic mystical theology.

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1928-] BERTRAND RUSSELL 787

mystic, is precisely the belief "in the ultimate truth of the
division into two hostile camps, the good and the bad/' For
this is the doctrine of eternal punishment.

It is true that mystical experience, unilluminated by the
teaching of the Church and by the criticism and interpretation
of discursive reason, does suggest these errors. For the pos-
itive data of mystical experience suggest, if uncriticized and
unsupplemented, unwarranted denials of complementary
truths. And these denials are the errors noted by Mr. Russell.
But Mr. Russell, when criticizing mysticism, would do well to
remember that Catholic mystics, by universal consent among
the greatest of its exponents, do not hold beliefs they would
whole-heartedly repudiate.

But Mr. Russell, though he criticizes mystical doctrine,
does not reject mysticism. **The greatest men,'* he writes,
"who have been philosophers have felt the need both of
science and of mysticism.'' But if mysticism were illusion, no
man could be among the greatest philosophers unless he had
eliminated mysticism from the data of his philosophy. Max
Nordau, from the materialist standpoint, regards mysticism
as a symptom of degeneration. He is at least more logical
than Mr. Russell.

And yet Mr. Russell, though speaking of the "inestimable
value of the mystic emotion," refuses to accord to its intuition
objective truth value. "It does not reveal anything about the
non-human or about the nature of the universe in general.*'
Indeed, "the whole system of associated beliefs which make
up the body of mystic doctrine are perhaps the outcome of
*a feeling of peace.' " What mysticism does reveal is simply
"a possibility of human nature ... of a nobler, happier, freer
life than any that can be otherwise achieved."

But this is obviously far less than his own description of
mystical experience, the highest experience of spirit, as "a
transfiguring vision of the ultimate truth of the world." And
again we must insist that a subjective illusion, known for
such, cannot possess this supreme value. A nobler, happier,
and freer life is not to be built on an emotion false to the
truth of the universe. We cannot console ourselves for in-
tellectual despair (Free Man's Worship) by an emotional lie.
Mr. Russell himself points out that "subjectivism, the habit
of directing thought and desire to our states of mind rather

VOL, Gnv. 47

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738 BERTRAND RUSSELL [Mar.,

than to something objective, inevitably makes life fragmentary
and unprogressive." But if the subjective explanation of "A
Free Man's Worship'* and of **Mysticism and Logic" be true,
this is precisely a description of religious or mystical expe-
rience. Hence, this experience, this ^'highest activity of spirit^
cannot be of "'inestimable value" and comprise '"most of what
is best in life."

In a criticism of Dean Inge, Mr. Russell values the dean's
view of the universe, as a "'Hymn sung by the Creative Logos
to the Glory of the Father," above "the intolerable Narcis-
sism" of the worship of humanity. But if the dean's belief be,
as Mr. Russell holds, an illusion, the worship it evokes is no
better than the worship by man of his own shadow cast on a
soulless universe. Narcissus, mistaking the shadow for real-
ity, worships himself. And in the final words of his Problems
of Philosophy Mr. Russell tells us that ""union with the uni-
verse constitutes the mind's highest good." If, therefore,
mystical experience ""does not reveal anything about the uni-
verse in general," it cannot possess that ""inestimable value"
for human life which he has claimed on its behalf.

And in this essay on ""Mysticism and Logic," Mr. Russell
makes further admissions which imply an objective extra-
human truth in the deliverances of mystical experience.
""There is some sense ... in which time is an unimportant
and superficial characteristic of reality. A truer image of
the world, I think, is obtained by picturing things as entering
into the stream of time from an eternal world without, than
from the view which regards time as the devouring tyrant
of all that is." What if it be certain or practically certain
that there is no world save accidental collocations of atoms,'
taking place, of course, in a time-series. Is it perhaps in our
minds that this eternal world exists? For Mr. Russell, our
minds are by no means eternal, and the sum total of human
mentality is mortal also. Moreover, this subjective world is
itself a temporal collocation of irrational factors, or rather
the temporal epiphenomenon of such a collocation.

Elsewhere Mr. Russell has more and more beautiful words
to speak of this contemplation of eternity:

If life is to be fully human, it must serve some end which

• "Unconictoui tenfations" ICr. RiumII now terms the iilttmate oonstttaenti of
realitar (AnaiytU of Utnd)^ bat they remain a noorational and nonmorml mechanUnL

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1923.] BERTRAND RUSSELL 739

seems, in some sense, outside human life; some end which
j is impersonal and above mankind, such as God or truth

* or beauty. Those who best promote life do not have life
'^ for their purpose. They aim rather at what seems like a
^ gradual incarnation, a bringing into our human existence
!^ of something eternal, something that appears to imagina-
tion to live in a heaven remote from strife and failure and

2 the devouring jaws of time. Contact with this eternal

r, world, even if it be only a world of our imagining, brings a

strength and a fundamental peace which cannot be wholly

destroyed by the struggles and apparent failures of our

* temporal life. ... To those who have once known it, it is
' the key of wisdom.*

iv The italicized phrases are a weak attempt to save the sub-

i jective explanation, to maintain a dualism of religious value,

: irreligious truth. For this dualism could hardly be refuted

more cogently than it is in this passage. Life in the highest

sense is promoted by a temporal incarnation of eternal good.

I An illusion cannot give life, not to speak of a higher and fuller

life than that given by the discursive reasoning which dis-

[ covers scientific fact. Certainly a *f alse" neligion can in some

measure give life. But this life is given in proportion to, and

in virtue of, its element of positive truth, which is contained

in the fullness of truth revealed to the Church. A lie can

breed nothing but spiritual death. An incarnation of the

eternal in time : the meaning of humanity and its history could

not be more truly expressed. This incarnation is the valu«,

purpose, and substance of the Incarnation of the "Word in

Christ," and its progressive continuation in His Church

body.

But once again, if nothing exists outside the ""devouring
jaws of time/' the temporal sequence of human psychoses
cannot manufacture, "'imagine,'' eternity. Nor can strength
and fundamental peace be given by contact with a world of
imagination. If, in a lower mode, some measure of these is
mediated by works of human imagination — ^pictures, poems,
music — it is because the artistic imagination thus embodied
is itself an intuition of an objective reality, spiritual and
superhuman. And there is a passage in which Mr. Russell
unconsciously makes this admission. ""Creative thought,'^ he

4 PrtoelpUs of 8oeUd IUc»n»tmction, p. 246.

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740 BERTRAND RUSSELL [Mar.,

says, "increases the dignity of man by incarnating in life some
of that shining splendor which the human spirit is bringing
down out of the unknown." Again he voices the hope of an
incarnation of a divine light in humanity which finds its ful-
fillment in the Incarnation of the Light that lighteth every
man. Lux fulgebit super nos.

But if a shining splendor can be brought down from
the unknown, it must exist in that unknown. Therefore
the unknown — evidently the ultimate reality of the uni-
verse — must possess the ''shining splendor'* incarnated by
human thought. And, therefore, the ultimate reality cannot
be infrarational and thus not infrapersonal. But an ulti-
mate reality possessed eminently of reason and person-
ality is the God of theism. Unwittingly Mr. Russell has
uttered the theistic credo; but only unwittingly, for on the
same page he can write: ^Thought looks into the pit of hell.
It sees man, a small speck, surrounded bjy unfathoma3>le
depths of silence.'' This is but a more agnostic reassertion
of the negative despair philosophy of "A Free Man's Worship."
It can only mean that the universe is seen to be a pit of hell,
because it is the silence of the unpurposive and the uncon-
scious. But this unconscious mechanical reality cannot pos-
sess any ''shining splendor" of spirit and thought for the
human soul to educe and incarnate in life. Thus, on one and
the same page, we have the dualism of a religious value
affirmed even to implicit theism, and immediately denied of
the universe in which it has, nevertheless, arisen.

There is evidently present, in Mr. Russell's experience, an
intuition of religious truth, which forces its way like a power-
ful spring to the surface of his thought through the hard,
almost adamantine crust of intellectual naturalism and mech-
anism. It does so, indeed, at the cost of unsolved contra-
dictions, of an unreconciled dualism which, however frequent
in more superficial philosophers, is indeed surprising in this
master of mathematical logic. The experience is an expe-
rience of God. For it is an experience of a spiritual goodness
and beauty that is the fit object of human worship, nay, which
reveals itself as a demand and attraction of worship, one
might truly say, in an act of worship. And it is a source of re-
deeming grace, of "wisdom" and "charity" and freedom from
bondage to mechanical necessity: "an eternal world, contact

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1923,] BERTRAND RUSSELL 741

with which brings strength and fundamental peace." And it
is a vision, however dim, of "the ultimate truth of the world,"
which is ''a hidden wisdom and glory,'* "a shining splendor."
But what can this be if not the Eternal Wisdom that ""the Lord
possessed" in "'the beginning of his ways, before he made
any thing from the beginning?" "In the beginning was the
Word."

And it is an experience of God as somehow revealed even
incarnate at His Creation, and preeminently in humanity.
"Creative thought incarnates in life that shining splendor
which the human spirit is bringing down out of the unknown,"
and "those who best promote life aim at what seems like a
gradual incarnation, a bringing into our human existence of
something eternal." "And the Word was made flesh."

To this revelation of God in Christ Mr. Russell cannot
reach. But his powerful sense of an incarnation of the
"eternal" and "divine" in human history is at least a hope, a
prophecy of the stupendous fact of the Gospel. It bears to
the Incarnation the relation borne by the longing of Aurelius
for "the dear City of Zeus," to St. John's vision of the Holy
City "coming down out of heaven from God." And indeed
Mr. Russell himself remarks of the vision of that Civitas Dei
as proclaimed by St. Augustine, while the earthly Rome was
crashing to its ruin, that he put "a spiritual hope in place of
the material reality that had been destroyed. And throughout
the centuries that followed, St. Augustine's hope lived and gave
life, while Rome sank to a village of hovels." * Here Mr. Rus-
sell catches another glimpse of the supernatural kingdom of
God, in which the eternal beauty is seen impressing its image
on the pliant matter of this lower world; seen for a passing
moment, as when through a rift in the storm wrack a ray of
light illumines the earth with its pure radiance. And in both
is revealed the presence of the Sun.

Such is the religious witness of Mr. Russell, valuable surely
as the witness borne by one of the keenest intellects to which
naturalism can appeal for support. It can, I think, be shown
that Mr. Russell's intellectual atheism is conditioned by an
abstraction of philosophic method which admits the validity
only of certain sources of truth, and denies epistemological
value to others equally self-evident in human experience.

tkPrineipUs of Social Reeoiutrnetion, pp. 246, 247.

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742 BERTRAND RUSSELL [Mar.,

And it can be shown that this abstract method, pressed ever
more thoroughly, has at last undermined the certainty even
of the mechanical and material universe which is the subject
matter of the physical sciences. But it has at the same time
thrown open to Mr. Russell a possibility that his religious
experience may be the source of objective truth, thus enabling
him to pass from the dogmatic atheism of "A Free Man's
Worship" to the agnosticism expressed or implied in many
later passages.

A study of the defective method of Mr. Russell's phil-
osophy would invalidate any claim it might make to call in
question the truth of religion, a truth, to say the least, accepted
with whatever degree of completeness by the vast majority of
mankind, and resting on a universal element of that human
experience, which it is the task of philosophy to interpret,
not to deny or evade. But it is even more useful to gather
together the witness to religion contained in admissions scat-
tered here and there through Mr. Russell's writings, a wit-
ness naturally scant and obscure, as being the witness of a
man whose thought is, in its main trend, so hostile to religion,
and to bring into the light the affirmation by an intellectual
skeptic of personal experience of God and communion with
Him. The testimonium animae naturaliter Christianas is as
powerful an apologetic in the twentieth, as it was in the second
century.

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THE QUEST.

By Sister Mary Madeleva» C.S.C

Wind of the west, wistful wings» tireless feet, — where are you

going.
Hastening, blowing?
When will you rest?

Is there no place you will bide, all your journeying over,
Wanderer, rover.
Wind of the west?

Mountains, — ^what thoughts in your heart lie asleeping, wishful

and tender.
Wrapped in cloud splendor?
What is your dream?
River, — say, whose are your singing and all of your joy? say,

what shall come after
Such dreams and such laughter.
Mountain and stream?

Deliberate stars, wide-eyed through the blue night so silverly

walking.
Of what are you talking?
Tell me your quest;
Say to me where is the place of your brightest regard, your most

beautiful shining.
Past my divining.
Stars of the west.

"Oh!" says the wind, "blow with me to the pleasant, green isle of

my questing.
Eager, unresting;
So — it is near/*
"Go/' say the mountains, "where rises the bold brow of Slieve

Gallon yonder;
Him do we ponder.
Distant and dear."

"Low on my heart," sings the river, "the voice of Moyola is

falling.
Calling me, calling;
How can I roam?"
"Come," cry the myriad stars, "we will light you the way back to

Derry!"
Ah! who could tarry?
Stars, take me home !

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THE DECAY OF BEUOIOUS ABT.

By Anna MgClure Sholl.

[WO eras in the history of art, widely separated by
the centuries, have a common element in the
close relation existing between the daily life of
the people and its aesthetic expression. Greek
sculptors and Renaissance painters alike felt pro-
foundly the spirit of their nation and their time; and with that
spontaneity which is a mark of life in both religion and art,
they gave full and free expression to this spirit.

The Greek, whatever his gods, was more concerned with
the perfection of their form than with their authenticity — a
curious bright foreshadowing of certain phases of modem
thought. The fluidities and ethereal nuances of painting were
less congenial to his strong sense of objectivity than were the
solidities of stone. But he thought warmly, saw within his
limits clearly, and expressed the sane, sure life of Greece in
works uncomplicated by any after reflections.

From the Greek sculptor to the Renaissance painter, is a
long jump; but they are brothers in the directness of their
vision and in their power of simple expression. They felt the
envelope of their times and of their faith pressing upon them
and forcing out of them immortal convictions, states of the
spirit, to be hewn in stone or put in cobalt and madder and
ultramarine on canvas.

The great treasures of art bestowed by Catholicity on the
world are accepted complacently enough by the modern
generation; and tourists range the galleries of Europe with
rapturous phrases over their masterpieces, but scarcely ever
reflecting that if it had not been for the Catholic Church, all
this beauty would have had no existence.

The monks, especially those of the Benedictine Order,
were not only the first painters and draftsmen of the Christian
Era, the initiators of devotional art, but they were also pi-
oneers in the mechanics of painting. They prepared their
own colors and furnished them generously to visiting artists;
and the quality of these colors is attested to by the brilliaDce

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1923.] THE DECAY OF RELIGIOUS ART 745

of the tints which still shine from the paintings of the four-
teenth and fifteenth centuries, and by the fact that modern
manufacturers of artists' colors cannot reproduce them. From
the monasteries came also glass-painters and mosaic workers.
And such masters of oil and tempera painting as Dom Lorenzo
Monaco, Fra Angelico, Fra Francesco da Negroponte, and Fra
Filippo Lippi initiated that luxuriance of sesthetic production
which was to bear final fruit in Leonardo and Michelangelo.

So, in any discussion of religious art, it must be remem-
bered that its roots were deep in Catholic and monastic Chris-
tianity, its flowering and fruitage were in the very bosom of
the Church, and its decay only began when the great Faith
which had produced and fostered this artistic abundance was
questioned and attacked.

Italy, in the thirteenth, fourteenth and fifteenth centiu*ies,
was a veritable forcing house of artists. The brood overran
the Imperial City, choked Florence with aesthetic abundance,
went laughing down the broad and watery ways of Venice to
some appointment with the doge, or with the head of a re-
ligious order who wished a Madonna painted for the high
altar, or a favorite saint depicted amid the circumstances of
his martyrdom.

Surely, there never was before, and, sadly, there may
never be again, anything like that rush of life which swept
artists of every rank and every type into its empurpled waters;
from the blessed Fra Angelico dreaming in his great innocence
those dreams which ordinary men dare not have lest they
anticipate paradise, and become unfitted for this tiu*bid
planet — ^from Fra Angelico to the wizard Leonardo da Vinci,
treading close, very close, indeed, to the ironical modern
world, and infusing into his Virgins and saints something of
his own sense of a mysterious universe. His Madonnas smile
from their shadows not altogether reassuringly.

But Fra Angelico and Leonardo both were great religious
painters, in the sense that they could put the reality of religion
on their walls and canvases. Leonardo might try his endless,
and sometimes disastrous, experiments — such as his use of
oil on the damp stone wall of the refectory of Santa Maria
delle Grazie — ^but all the intricacies of an intellect consumed
with curiosity about the natural world did not prevent the
flame of faith from casting immense shadows on his canvases.

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746 THE DECAY OF RELIGIOUS ART [Mar.,

His Madonnas are as mysterious as the forces of Nature.
Their oval smiling faces look from a world replete with
wonder. Whatever the mystery of the Incarnation meant to
them, it has not lessened for an instant their divine gayety.
Leonardo's spirit, wandering in strange paths, was at least
profoundly medieval in this respect: Certain great truths were
beyond even his questions.

Between Fra Angelico and Leonardo da Vinci is a long
line of painters who expressed in varying degrees of skill
certain inevitable truths; and the whole beautiful world of the
Christian tradition spread blandly to the eyes of prince and
artisan alike. The tyrants of Pisa and Genoa and Ferrara
might poison and stab many citizens, but they rarely or never
killed an artist. Amid that overrich scenery, he went from
court to monastery, and from cell to atelier, leaving with
patron or monk a record of heavenly drama.

Nor was he unaffected by the overheady wine of the Ren-
aissance. Botticelli, in the **Primavera,'' set humanism riot-
ing with all the nymphs and wood-gods; and, in his **Birth of
Venus,*' evoked a wistful goddess riding on her shell among
little clean-cut waves and falling roses. Piero di Cosimo, in
ineffable saffrons and browns and atmospheric blues, por-
trayed the wild huntsmen of a prehistoric world. Raphael
gave to the story of "Cupid and Psyche" an immortal pre-
sentment Giorgione, in his "Concert Champ^tre," outdid the
Greeks in his portrayal of the human form. Mantegna, in his
cartoon, 'The Triumph of Csesar," showed how deeply im-
planted was the classic tradition in humanistic Italy, and
Pinturicchio's "Return of Ulysses" was in the same affec-
tionately retrospective spirit.

The Renaissance painter knew all the lure of classicism,
and something of its vague dejection in the midst of apparent
sprightliness; but when he entered the domain of religion,
what he depicted was intensely real, vital, urgent, and evoc-
ative of the spirit of worship.

Botticelli painted the "Primavera"; but he also gave to
the world Madonnas whose still and unearthly charm draws
the eyes and the heart of the spectator to a supernal region.
Whether she suckles the Child, as in the painting in the Na-
tional Gallery, or leans her pale face wearily above Him, no
one could mistake her quality or her mission — ^not even when

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1923.] TEE DECAY OF RELmOUS lAfiT ] ' 747

Botticelli infuses into her features S^an ^kment that drew
Walter Pater to write: "For with Botfioellj^ she, too, though
she holds in her hands the 'Desire of all natidns,^ is one of
those who are neither for Jehovah nor for His enemies. . . .
Her trouble is in the very caress of the mysterious Child,
whose gaze is always far from her, and who has already that
sweet look of devotion which men have never been able alto-
gether to love, and which still makes the born saint an object
almost of suspicion to his earthly brethren.'*

This may be true, but, nevertheless, what is even more
true is the fact of her great office and honor depicted beyond
misreading on those circular canvases, with angels like slender
wands of God about her; and dejected she may be, but she is
still the Mother of God — and all the sentimentalities of modern
religious art fail of the homage that Botticelli knew how to
pay her, even though his heart had gone a-straying in old
pagan forests, and his feet had walked by a sea restless with
the fair burden of Venus.

This essential devotion to the incontrovertible heart of
the matter runs like a gold thread through all the works of
the greater Renaissance masters; and winds its way even
among the indisputable evils and disorders of the time, a
dark forest of strange growths, in which even prelates wan-
dered and sometimes lost their way. This consciousness of a
Reality that was beyond impairment by human hands led
Alexander VI. to honor the Blessed Colomba of Rieti, after she
had first done homage to him as the Vicar of Christ, and then,
in an ecstasy, called for God's judgment on the sins of Rodrigo
Borgia. For Alexander, in the darkest delirium of his evil,
knew and acknowledged a great Fact — the same that a Peru-
gino portrays in the ineffable beauty of his assemblies of the
blessed. Beside the calm sea of eternity they have entered
into a peace incapable of being broken by any assault of time.
In Venice, the city that married Oriental beauty to the Chris-
tian tradition, religious faith glows magnificently and sump-
tuously from wall and canvas; but it is religious faith, and the
starkest modern attempt to portray the great truths of Chris-
tianity, cannot give to the beholder the impulse of worship so
liberally bestowed by Titian's royal Madonnas and saints, in
the great ease of Renaissance perfection. In his "Madonna of
the Pesaro Family," all the rank and tradition of Venice are

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748 THE DECAY OF RELIGIOUS ART [Mar.,

in the kneeling figures; columns and banners add the atmo-
sphere of gorgeousness, as of a royal court; but she is, never-
theless, the Madonna, the Mother of Christ. Giorgione may
paint undraped human figures in noon light of open country;
but when he enthrones the Madonna of Castel Franco between
St. George and St. Francis, she glows in a beauty wholly
Christian and traditional.

From the beauty of Italy's version of the Sacred Drama
to the homely devotion of the Flemish and German painters
is a wide gulf in method, but not in spirit. Albrecht Diirer
paints as one who knows that man is but an emigrant to-
wards a better land. The terrible portrayals of the Crucifixion
by an Engelbrechtsen, or by a Mathias Griinewald, witness to
the reality of Christ's Passion in the hearts of these painters
under the gray skies of Flanders. The Catholic tradition
burns like a red flame beneath Flemish types — ^unlovely Ma-
donna, and little homely Christ Child, with large head and
thin limbs. Mary has become a town dweller, and the room
where the angel finds her has much carved oak in it, and
perhaps a crimson-hung bed, and a small lattice to keep out
the biting winter winds of Flanders; and about her are little
gleaming objects of copper and glass, the homely equipment
of the housewife. All the warm comfort of a Flemish home
surrounds her, but she is, nevertheless, the Blessed Virgin;
and the accuracies of those modern painters who portray her
as a Nazareth peasant girl cannot reach the religious verity of
the Flemish artists who reveled in anachronisms and yet
were eternally true to the supreme realities.

In Spain the same vitality of religious faith glowed
through the intensely individual art of that country; though
its greatest master, Vel&squez, was essentially a court painter.
El Greco's strangely elongated saints are like swirling flames
about the pale Spanish Madonna; yet, in his **San Eugenio,"
in the gallery of the Escorial, the quiet figure of the saintly
prelate has all the repose and beauty of a Perugino.

Murillo, always associated in art with the dogma of the
Immaculate Conception, painted with more beauty than
power; but in Ribera, so strongly influenced by Caravaggio,
the intensity of religious devotion reaches great heights. His
dark Spanish-type St. Francis raises his wounded hands to a
sky through which no angels look; but St. Francis is where the

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192S.] THE DECAY OF RELIGIOUS ART 749

painter knew he should be — in the open world; while, char-
acteristically, Ribera places St. Anthony of Padua in a cell,
there to behold the vision of the Infant Jesus.

To return to Italy and the last great master: The tossed
and tried soul of Michelangelo could go no further than the
ultimate, and quarreling with popes and patrons, he went the
dreary, lonely way of all Titans, his journal full of the small
annoyances of a great journey; his restless heart, in that sad
hdlight of the gods that fell on humanistic Rome, turning
to Vittoria Colonna; both weary of the intricacies of existence,
and both longing for the lost simplicity of Christ.

Painting and sculpture now no more can soothe
My soul that turns to His great love on high
Whose arms to clasp me on the Cross were stretched.

He paints the Sistine Chapel, as if not he himself, but the
consummation of the closing era of the Renaissance, was
lulling its giants to sleep at last. And not the comfort of the
tender Madonna, but the terrors of the Last Judgment, are
depicted as the final perspective of that avenue lined with the
superhuman figures of prophets and sibyls — their great un-
easy forms brooding like bafSed gods of some lost Olympus —
rather than as links in the Christian tradition.

Yet, the art of the Sistine Chapel is supremely Christian
and intensely religious, because it depicts what is in all vital
religion, the ability to know God under many forms and
aspects — to see Him even through the last effort of a titanic
imagination turning from its genius to an horizon which even
the walls of the Sistine Chapel could not bound.

What Michelangelo accomplished in this chapel and in the
great pagan tombs of the Medici, Raphael Sanzio equaled in
the strange Sistine Madonna, with her Child Whose eyes
search eternity in full consciousness of His divine mission.
Raphael died young; the weary Renaissance flamed its last
marvels; and then the night of religious art set in. Like all
things which come to a too full maturity, it had to die, but the
tragedy was that nothing took its place — that is, nothing but
copies of copies, reiterations of reiterations. To the unearthly
beauty of Leonardo's Virgins and the cosmic power of Michel-
angelo's, succeeded the simpering and saccharine Madonnas

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750 THE DECAY OF RELIGIOUS ART [Biar.,

of Carlo Dolci, Sassof errato, and others of the worn-out school
of Italian art of the seventeenth century — ^merely pietistic,
technically perf ect» and spiritually dead works of popular and
second-rate painters. Had their work been stronger, it would
have been well-nigh blasphemous, travestying, as it did, a lost
and great tradition. Here and there, a name like Tiepolo*s
continued the tradition, but rather in the domain of technique
than of faith or spiritual insight. Guido Reni's **Aiu*ora" is, of
course, a sumptuous expression of the return to classical
legend which blazed so beautiful a parallel highway to re-
ligious art. Perhaps in this great ceiling-painting, the road
emerged for the last time.

What happened in painting took place also in the domain
of sculpture. The early Italian sculptors were supreme; and
it is a curious and significant fact that they evoked their
serenest and most beautiful works about the great drama of
death. Antonio Rossellino, Jacopo della Quercia, the Delia
Robbias, and others carved tombs of fairest dignity; and
cardinal and pope were laid to rest beneath marble that had
upon it all the transmutations of exultant faith. But to these
masters succeeded the inanities of a Bernini, whose skill in the
technicalities of his art scarcely atones for such unpleasant
''mingling of sensuality and devotion** as is shown in his
sculptured "Ecstatic Vision of St. Teresa.*'

For the Reformation had done its deadly work even in the
domain of art. Men, in uneasy self-consciousness, lost the
spontaneity of their faith; and the artists grew as weary as the
long day about to close. Catholics braced themselves against
the flood of infidelity; and in all such bracing there is an
element necessarily of the negative. The Counter Reforma-
tion setting in had some of the rigidity imposed by a counter-
charge; so that the joy and spontaneity of faith was thrust
for a time into the background.

Mrs. Jameson, in her Legends of the Monastic Orders,
blames the Society of Jesus for the fostering of the saccharine
and the meretricious in religious art; but it is probable that if
the Jesuits directed art at all, they were simply following the
line of the least resistance — ^giving people what they wanted
and what the artists were in the mood to supply. Religious
art that was above the standard of Carlo Dolci's unctuous
work was practically dead by the end of the seventeenth cen-

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1923.] THE DECAY OF REUGIOUS ART 751

tury; and the pity of it is that, with a few great exceptions*
it has never been revived. Whatever modem religious art has
in it of graceful or skillful painting, only a few painters, such
as Puvis de Chavannes, have mixed faith with their colors.

For modern painters and sculptors, as a whole, have fol-
lowed the conventional and irreligious tradition of Carlo Dolci
and Bernini, rather than the strong realities of a Bellini or a
Fra Angelico or a Jacopo della Querela. From the latter half
of the seventeenth century on, the world has reluctantly re-
ceived a yearly output of simpering, pretty, or blankly pious
Madonnas, with a waxen inability to be anything more — and
they are about as appealing to an uncorrupted religious sense
as the lid of a decorated candy-box. The saints have been
mercifully more or less neglected, though some modern painter
perpetrated a dreadful St. Cecilia, popular in the trade, a
high-school girl playing an organ, with fat cherubs — her little
brothers, no doubt — sprinkling roses upon the keys. The
shades of the immortals must shiver in their artists' paradise,
if they can know of this.

The worst modern religious paintings have come from
Protestant Germany; the best, from Catholic France, and from
the Pre-Raphaelite painters in England. France was prac-
tically outside of the Renaissance in the domain of painting.
Her flowering came later and in the form of great literature
rather than great art. Her practical genius, always singularly
opposed to mysticism, has made of the Catholic tradition a
highly civilizing element, but one definitely for this world
and its exigencies.

The eighteenth century brought to France, as to England,
a wealth of painters; but not one of them was concerned with
religious art. In France, Watteau set his courtiers and their
ladies in glades of fairy-like beauty, but it was not the beauty
of paradise. Fragonard, Lancret, Boucher, Greuze, all alike
sought their inspiration in this world; to them succeeded that
Barbizon school which redeemed nature from the classicists.
Puvis de Chavannes alone continued the tradition of religious
art in France, and in his "St. Genevieve Watching over Paris,"
we have a return of a great moment. Bastien-Lepage*s "Jeanne
d'Arc," though beautiful, falls a little short of the highest
leveL

Matisse, Picasso, Picabia, Brancusi, and others are in the

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752 THE DECAY OF RELIGIOUS ART [Mar.,

throes of a new and perhaps fourth-dimensional art, of which
the late Cezanne was one of the initiators; with the Cubists
and the Futurists and the strange manifestation called Da-
daism. Fortunately, they have not attempted to paint the
Madonna. The indifferent Catholic Gauguin did; and, to his
credit be it said, with real reverence breaking through his
intensely modern method. In his South Sea island, amid the
hot bright colors of the tropics, he has painted her as a native
woman holding her dark Child to her breast, while other
native women look on in simple wonder at her halo and her
state. Very real that — ^very true to the Catholic tradition,
that she is the second Eve and the mother of all the reborn.
Gauguin, following the Flemish and the Italian tradition, as
well as the Catholic, painted her as the native islanders of the
Pacific Ocean might have visualized her. A huge bunch of
brilliant bananas lies at her bare brown feet, as the early
Italians hung fruit garlands across their votive paintings of
the Blessed Virgin.

With one great exception — ^William Blake — the eighteenth
century in England, as in France, contributed nothing to re-
ligious art. How could it! The Anglican Church was send-
ing its curates to eat in the servants' hall; and the roistering
squires of Fielding's and Smollett's novels wanted of Gains-
borough or Romney or Raeburn only a splendid picture of
their healthy, lovely wives and fair children to hang in the
family portrait gallery. Sir Joshua Reynolds did some pretty
little angels — pink cheeked, darling English children, fur-
nished with wings and a celestial atmosphere — ^but, great or
little, it was not religious art.

The caustic wit of Whistler summed up British eighteenth-
century art as "raspberry juice mixed with snail slime"; but,
whatever the case for the technicalities, Gainsborough and
Constable and ''Old Crome" remained solidly on English soil
and painted delightfully unvisited by memories of heaven.
From them, stands out as a creature God-touched and lonely,
William Blake, one of the greatest of English mystics, a
supreme artist, whose poetry and whose paintings alike are
filled with the rapture of celestial vision. The man who could
write :

"Abovd Time's troubled fountains

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19230 THE DECAY OF RELIGIOUS ART 753

On the great Atlantic mountains
In my golden House on high'' —

and those other beautiful lines:

"And throughout all Eternity
I forgive you, you forgive me.
As our dear Redeemer said:
•This is the Wine, and this the Bread' "—

such a man had no place v^ith any **schoor' of painting.
Blake's illustrations to the Book of Job have, perhaps, no
counterpart in the history of religious art. His flaming con-
ceptions belong to the supernatural plane; and Rossetti's son-
net on Blake was the well-merited tribute of one painter to
another consumed by his vision — to whom earthly fame and
emolument meant nothing. He painted because the fierce
divine flame burned through him, and not because he had to
get a picture to the Spring Exhibition.

These masters, great and little, passed; and under Vic-
toria, art became ''as pretty as a picture." Over the depths of
the Royal Academy, at that period, no one now sheds even a
tear, so dead and buried and forgotten is that art of conven-
tionalities; but at the time it did arouse revolt in the breasts
of a group of young and brilliant painters who came out and
stood apart, and looked back of the academic perfection of
Raphael for inspiration — to those early painters who drew
badly but prayed well. Of these Pre-Raphaelites, as they
youthfully called themselves, Dante Gabriel Rossetti was the
greatest; and his religious pictures witness to the Catholic
tradition in his veins, though he himself had apparently lost
much of it in the mazes of the modern world.

His ''Annunciation," his "Mary Magdalene in the House of
Simon the Pharisee," are great religious pictures, as well as
his "St Anne Educating the Blessed Virgin." Something is at
work there far removed from the sweet and insipid schools of
Kaulbach and other German religionists in art. In Rossetti's
"Annunciation," Gabriel comes to Mary on wings of flame, and
the brooding look in her face, a maid just awakened from
sleep, shows the wonder of her destiny but faintly perceived.

Despite these examples, the output of great religious art in
the modern world is pitiable. When we come to the United
States, we find no Catholic painter of rank, or any other for

?OL. caciK. 48

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754 THE DECAY OF REUGIOUS ART [Mar..

that matter, to carry on the tradition of the religious art of the
Renai9sance. Twachtmann, Inness, and others concerned them-
selves with powerful, sometimes supreme presentations of cer-
tain aspects of nature; and the writer knows of but one Amer-
ican painter of the first rank who has painted a religious pic-
ture in the spirit of the masters of the early Renaissance. This is
the late Albert Ryder, whose little painting, '"Christ Appearing
to Mary Magdalene in the Garden," has all the mystery of true
faith, as well as perfect workmanship. In the first Easter
light the Risen Savioiu* comes out of the dawn to the sorrow-
ing woman, a figure as mysterious and unearthly as any
Leonardo could have evoked. AH the drama of the terrible
triumph over death is in the pallor of the body, in the look
of the conunanding eyes, still pain-haunted. This little
shadowy bit of canvas is in the Montross collection.

Why has religious art, with some few great exceptions,
decayed? And can there be for it another renascence?

He would have much temerity who should attempt to
answer the first question within the limits of a magazine
article; but one or two reasons for the decay of modem re-
ligious art are obvious. First, as already touched upon, were
the disastrous efi'ects of the Reformation, rending the Rody of
Christ, setting up duality and division in the world, and, by
the necessary reaction to its assaults, forcing Catholicism to
stifTen and to take on something of the fighting and resisting
spirit of its enemies. In consequence, the Church has not
been, since that time, as fluid and as joyous as it was in the
thirteenth century, nor as passionately interested in beauty
as in the fifteenth century, when popes and prelates and heads
of religious orders vied with each other in giving ccwte blanche
to the great painters of the day, and in welcoming into the Fold
even their wandering and pagan fancies, with the old divine
Catholic facility of transmuting all things into the Grolden Story.

Catholics as well as Protestants became self-conscious
after the Reformation; and life grew harder, and the Church*
though purer, had something of the weariness of time about
her, and something of the wistfulness of the mother who has
lost wayward children; and an element both stale and sweetish
came into art. Men were no longer children, at home in the
Father's house, but weary controversialists. The artists could
but reflect the changing spirit of the time.

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1923.] THE DECAY OF REUGIOUS ART 755

The awakening of interest in nature — a very modern emo-
tion — ^was perhaps another element in the decay of religious
art. The amazing tricks of atmosphere, the surprises of color,
the joy of feeling the way to new truths of nature's values,
through oil and tempera and glaze and etched line — these
elements of progress have absorbed the bulk of artistic effort
for the last century and a half.

To this may be added the scientific spirit, which, robbing
life of much of its mystery, brought drearily in its place a
kind of rationalistic temper not favorable to the expression of
deep religious feeling in art The artist turned to nature
partly, perhaps, because in nature there were no obvious for-
mulas, but a beauty to be captured by the seeing eye and the
skillful hand. France, ever the mother of experimentalism in
art, has brought forth brilliant painters of that new school
which seeks the other pole from photography, feeling its way
toward some far-off fourth dimension by means of planes
and values. Even Dadaism — the last word of anarchy in art —
has a goal beyond its violent search for ugliness through the
stark simplicity of line.

None of these painters, to the writer's knowledge, has con-
cerned himself with religious art. The most brilliant of the
contemporary English artists, Augustus John, whose great
painting, *The Way Down to the Sea," is in the Metropolitan
Museum of New York, assembles its strange colors in a man-
ner wholly modern — ^John, according to report, is as pagan as
Gauguin, and glories in his defiance of accepted standards.

So, religious art is left largely to copyists and to second
and third rate artists — or to those realists who think they have
portrayed the Blessed Virgin effectively when they go to the
Holy Land and draw contemporary Syrian peasant women in
their native surroundings. Other echoes of echoes copy the
Pre-Raphaelites, and swamp their paintings with medieval
symbolism; and one result is just as bad as the other. They
are playing with what was to a Botticelli or a Mantegna a great
reality. As there are few cathedrals built nowadays that can
express anything but the long subscription list, so there are
very few great religious paintings.

Can religious art ever be revived? And can the modern

painters of the first rank be brought to share in its renascence?

The writer is doubtful of such a resurrection or rebirth.

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756 THE DECAY OF REUGIOUS ART [Mar..

unless artists can again breathe as easily in the atmosphere of
the Church, as they do in the translucent heliotropes of
nature's shadows on a snowy day, or amid the bluish mists of
the mountains in summer. Time was when they felt as free
in a church as in an atelier, but that time has long gone by.

For it was the glory of the Church of the cinquecento
that she was almost as tender of her artists as of her scholars
and saints, recognizing, perhaps, then more than in the present
era, that God may speak through an artist just as directly and
truly as He speaks through the beatified; and because the artist
feels that strange Power driving through him, he himself is
conscious of mystery and magic, the white lambent magic of
beauty, unearthly, and yet capable of being captured in the
glades and porticoes of time.

The Church of the cinquecento knew this truth and al-
lowed her artist children — a moody, lovable race — ^to go wan-
dering very far afield, indeed; knowing that, because they
were seeking beauty, they must inevitably return to its Heart
and Core. She knew her Botticelli and her Michelangelo, her
Crivelli and her Piero della Francesca; knew their tiu*bulence,
their artists' moods, their nostalgia for old pagan loveliness;
and she let them wander like children in enchanted woods,
and see the vision of the Madonna through their diverse tem-
peraments, and in the blue evening shadows come home to
their Mother — artists' hands stained with paint, artists' smocks
dabbed with clay and turpentine and linseed oil, artists' hearts
like those of baby children who cannot build their blocks
wholly to suit them, full of weariness of their own creations —
home through the twilight to their Mother, and even the great-
est of them sighing:

'Tainting and sculpture now no more can soothe
My soul that turns to His great Love on high."

Perhaps it will be so again; for even Gauguin must see
God's Lady in the South Sea Islands, and through his flaming
color behold the strangest and yet most familiar Beauty that
the world can ever know.

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WHEBE ALL B0AD8 LEAD.
By G. K. Chestbitton.

V. The History of a Half-Trdth.

this time it must be obvious that every single
thing in the Catholic Church which was con-
demned by the modem world has now been re-
introduced by the modem world, and always in
a lower form. The Puritans rejected art and
symbolism, and the decadents brought them back again, with
all the old appeal to sense and an additional appeal to sensu-
ality. The rationalists rejected supernatural healing, and it
was brought back by Yankee charlatans who not only pro-
claimed supernatural healing, but forbade natural healing.
Protestant moralists abolished the confessional and the psycho-
analysts have reestablished the confessional, with every one
of its alleged dangers and not one of its admitted safeguards.
The Protestant patriots resented the intervention of an inter-
national faith, and went on to solve an empire entangled in
international finance. Having complained that the family
was insulted by monasticism, they have lived to see the family
broken in pieces by bureaucracy; having objected to fasts
being appointed for anybody during any exceptional interval,
they have survived to see teetotalers and vegetarians trying
to impose a fast on everybody for ever.

All this, as I say, has become obvious, but there is a further
development of the truth with which I am more especially
dealing here; it concerns not so much the case of these general
movements which may almost be called vulgar errors, but
rather the case of certain individual ideas that are the private
inspiration of individuals. As I said in the last issue, a young
man may, without any very offensive vanity, come to the con-
clusion that he has something to say. He may think that a
truth is missed in the current controversies, and that he him-
self may remind the world of it in a tolerably lucid or pointed
fashion. It seems to me that there are two courses that he can
follow; and I wish to suggest them here, because there must

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7SS WHERE ALL ROADS LEAD [liar..

be a good many young men in that position, because I have
been in it myself, and because I may be said in some sense to
have followed both courses, first one and then the other.

He can take his truth, or half-truth, into the bustle and
confusion of the modem world, of general secular society, and
pit it against all the other notions that are being urged in the
same way. He can have the honor of a controversy with Mr.
Bernard Shaw, the most generous of pugilists, who is ready
to take on all comers; he can review the books of Maeterlinck
and Bergson; it is only too probable that he will write a book
himself. In that case it is likely enough that he may be hailed
by journalists as having a ''message"; it is, at any rate, prob-
able that he will have a vogue; but it is not very clear that
anything will happen to his idea in the long run. There is
no umpire to judge whether he beat Shaw or Shaw beat him;
there is no record of his ephemeral, though possibly excellent,
commentary on Bergson and Maeterlinck; his own book will
be out of print like any other; and even though he may have
done as well as he could reasonably expect for himself, it is
not clear that he has done very much for the world; especially
when the world is in a mood that permits nothing but fashions
and forgetfulness. But there is a much greater danger in his
position. Even supposing that his truth does become a tra-
dition, it will only harden into a heresy. For it can only
harden as the half-truth that it is; and even if it was true in its
lifetime, it will have become false when it is fossilized. Some-
times a few touches from fanatical followers can turn it into
a most extravagant and horrible falsehood. It is to illustrate
this that I have taken as an example, at the risk of seeming
egotistical, the intellectual motive which I remember to have
been strongest in my own case.

Literary criticism is largely a string of labels; and at
some time, early in my scribbling days, somebody called me
an optimist. But he was speaking in the spirit of the time;
and when he called me an optimist, he simply meant that I
was not a pessimist He certainly assumed that everybody
with any intellectual pretensions was a pessimist. For in my
early youth it was Schopenhauer's hour and the power of
darkness, and there lay on the whole intellectual and artistic
world a load of despair. The liveliest claim that could be
made was to call oneself a decadent, and demand the right

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1923.] WHERE ALL ROADS LEAD 769

to rot. The decadents said in substance that everything was
bad except beauty. Some of them seemed rather to say that
everything was bad except badness. Now the first movement
of my mind was simply an impulse to say that being rotten
was emphatically all rot. But I began to make for myself a
sort of rudimentary philosophy about the thing, which was
founded on the first principle that it is, after all, a precious
and wonderful privilege to exist at all. It was simply what
I should express now by saying that we must praise God for
creating us out of nothing. But I expressed it then in a little
book of poems, now happily extinct, which described (for
example) the babe unborn as promising to be good if he were
only allowed to be anything, or which asked what terrible
transmigrations of martyrdom I had gone through before
birth, to be made worthy to see a dandelion. In short, I
thought, as I think still, that merely to exist for a moment, and
see a white patch of daylight on a gray wall, ought to be an
answer to all the pessimism of that period. But I did do it
chiefly as a rebellion against the pessimism of that period.
Like every rebel, I was a risactionary; that is, I was mainly
reacting against something else.

Now I do think that this sort of notion might have
counted for something among the other modern notions, which
is not saying much. I mean that something might have been
done, as a literary theme, with the notion of a new optimism
founded not on everything, but rather on anything. But sup-
pose it had really been preached as a new optimism, and
taken up as a new fashion of thought or feeling. What awful
and abominable nonsense it would have become before it had
gone out of fashion again I I did not intend it for a nine days'
wonder, but rather, so to speak, for a seven days* wonder; for
a weekly and daily recognition of the seven days* wonder of
creation. But long before it had got to the ninth or the seventh
day, somebody would have seen its promising possibilities
in the direction of perversion or insanity.

And as a matter of fact, the vista of possibilities for that
innocent idea is perfectly appalling. That idea could easily,
as a mattter of fact, be turned into an instrument for the
destruction of all that I hold most dear. If I had another in-
tellectual passion running parallel to my revulsion from
fashionable pessimism, it was a revulsion from fashionable

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760 WHERE ALL ROADS LEAD [Mar.,

plutocracy. As I could then only express the former by say-
ing I was an optimist, so I could then only express the latter
by saying I was a socialist. But as a fact, this fancy of mine,
the philosophy of wonder and gratitude, could be used so as
not only to smash all socialism, but the very mildest plea for
social reform. The optimism of wonder might easily be the
tool of every tyranny and usury and insolent corruption that
ever oppressed the poor. The tyrant had only to say that peo-
ple ought to be only too thankful if he left them alive. He
had only to say that a man without political or legal rights
should be only too happy because he could look at a dande-
lion. He had only to say that a man unjustly imprisoned
should be satisfied to see the patch of daylight on the prison
wall.

Now I only give that as one small instance, because I
know it best, of what might happen to a half-truth when it
has the chance to succeed as a heresy. There must be a thou-
sand other similar cases of similar theories; but the moral
is that the half-truth must be linked up with the whole truth;
and who is to link it up? Herod, the tyrant, must not massacre
babies because they Would have been glad of a few months
of life when they were babes unborn. A man must not be a
slave on the plea that even a slave can see a dandelion. A
man must not be thrown into jail in defiance of justice be-
cause he will still see a patch of daylight on the wall. In a
word, wonder and humility and gratitude are good things, but
they are not the only good things; and there must be some-
thing to make the poet who praises them admit that justice
and mercy and human dignity are good things too. Knowing
something of the nature of a modem poet, captured by a
modern fancy, I can see only one thing in the world that is
in the least likely to do it.

I have said that there are two courses for the young man
specializing in the half-truth; I have given a personal example
of him and the possibility of his horrible end. The other
course is that he should take his half-truth into the culture of
the Catholic Church, which really is a culture and where it
really will be cultivated. For that place is really a garden;
and the noisy world outside, nowadays, is none the less a
wilderness because it is a howling wilderness. That is, he
can take his idea where it will be valued for what is true in

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1923.] THE ULY OF THE DAWN 761

it, where it will be balanced by other truths and often sup-
ported by better arguments. In other words, it will become a
part, however small a part, of a permanent civilization, which
uses its moral riches as science uses its store of facts. Thus,
in the idle instance I have given, there is nothing true in that
old childish mood of mine which the Catholic Church in any
way condemns. She does not condenm a love of poetry or
fantasy; she does not condenm, but rather commends, a senti-
ment of gratitude for the breath of life. Indeed, it is a spirit
in which many Catholic poets have rather specialized, and its
first and finest appearance, perhaps, is in the great Canticle
of St. Francis. But in that sane spiritual society, I know that
optimism will never be turned into an orgy of anarchy or a
stagnation of slavery, and that there will not fall on any one
of us the ironical disaster of having discovered a truth only to
disseminate a lie.

THE LILY OP THP DAWN.

By Francis Thornton.

A Lily near the river grew
Most wondrous white and fair,

And from the deeps of sky she drew,
Superbly wrought, a chain of dew,

Glowing with every rainbow hue.
And twined it in her hair.

Her heart was fragrant with the scent

Of purity unstained,
Not all the choicest odors blent,

Nor storied balms of Orient,
Outvied the incense that she spent

Until the dark had waned.

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762 THE ULY OF THE DAWN [Mar..

For lo! th^ dusky rob&d Night

Fled far away in sliame,
By east-born warriors put to fliglit

With glancing spears of crystal light,
When mighty Dawn with gems bedight

In rosy splendor came.

His keen glance swept the earth below,

The Lily charmed His view;
A rose tint stained her cheek of snow,

She felt His kindled love o'erflow,
As down the bridge of heaven's bow

A wingM envoy flew.

With voice like cadenced music sweet,

"Hail fuU of grace,'' He said.
The charmed winds the words repeat.

And fleeting far with hasting feet.
Upon the skyey portals beat

In singing showers overhead.

Then as the Lily Maid replied,

"His holy will be done,"
The azure gates were opened wide.

And forth outpoured a golden tide
Of chanted praises, to the bride

Of heaven's Holy One.

"O wondrous Maid of God, all hail!

Thou from the sky hast drawn
The Light that never more shall fail

To banish Night o'er hill and dale;
For thee the very deeps unveil.

Sweet Lily of the Dawn."

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CHINA CALLINO.

By James A. Walsh, MAp.

IT is commonly said that the longer a white man
lives among the Chinese, the less he knows them.
This estimate has been sometimes questioned;
but no one who have lived in China will doubt
that the so-called Westerner, whose acquaintance
with the Chinese is limited to his laundryman, has a ridic-
ulously low estimate of China and its people.

Ancient China was surely unfathomable, but New China
would hardly be so, were it not at the present moment so
agitated politically that one can hardly see below the surface.
China has, however — and this is undoubted — such enormous
vital power that these superficial agitations — the result of
revolutions, hastily framed laws, undisciplined armies, and a
disordered financial system — simply conceal the real condition
of that vast nation, which holds within its boundaries from
one-third to one-fourth of all the men, women, and children
on this earth.

If we would know how China stands to-day, and what
possibilities are in prospect for her, we must keep in mind that
in less than a dozen short years a radical change has been
effected — or at least attempted — in her form of government,
which now is professedly that of a republic. As late as 1911,
emperors, heaven-sent, were issuing conunands, and every
family head reflected the imperial power. That year the
Empire fell, under the pressure of revolutionary troops or-
ganized by Dr. Sun Yat Sen, whose name, in heavy-face type,
occasionally yet adorns the columns of our Daily Dreadfuls.

Dr. Sun may be justly styled "the Father of the Chinese
Republic." It was he who organized secret societies, as early
as 1896, and who planned press campaigns, and other means
of propaganda, that finally issued in a republic, of which he
himself was named the first president Dr. Sun, however, who
is more of an agitator than a statesman, knew his limitations
and, content with the glory of founding it, offered the presi-
dency of the Republic to Yuan Shi Kai, the one man he thought
qualified for the position. Yuan Shi Kai was named president

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764 CHINA CALUNG [Mar^

in 1913, and, interpreting the Constitution to suit himself,
looked forward to a. throne, but died in 1916, too soon to
occupy it.

To-day the Chinese Republic is hardly more than a name.
It is made up of several states that are half independent, but
the man recognized by outside nations as president has prac-
tically no authority beyond Peking, the capital. Foreign
powers treat with the Peking incumbent for want of some one
better. Japan, favorably placed as a neighbor, manages to
keep in touch with the leaders of all parties, and as the dis-
ordered government seems to help rather than hinder com-
merce, Japan is quite well satisfied with present conditions.
The United States is held in high esteem by all the Chinese,
especially by the more democratic element, which includes
many graduates from American colleges and universities, also
a small army of native Protestant ministers, who represent
some twenty American sects.

Strangely enough, in spite of its weak organization, the
Chinese Republic has acquired, through its diplomats, a cer-
tain degree of importance. Notable among these is the name
of Wellington Eoo, a man of keen intelligence, with an ex-
cellent grasp of jurisprudence; and, if Mr. Eoo's assurance
could be taken seriously, China is even now prepared to take
her place among the nations. By diplomacy China has se-
cured much out of the World War, to which she contributed
little. She found a place at the Peace Conference, and man-
aged to take over the German concessions, the Shantung rail-
roads, and Germany's share of the Boxer indemnity; and now
little Japan has bowed himself out of the Shantung province.

Those who know China's condition are fully aware that
she is, at this moment, far from being fitted to take her place
with other nations. The Republic started to function too soon
and the inevitable resulted. Within two years, graft — ^which
the Chinese call ^'squeeze" — ^was almost universal, and China's
history from 1913 to 1917 is a long story of uprisings, murders,
extortion, trickery, and squeeze — a humiliating record. In
1917, while the representatives of the first Assembly still
claimed the right to legislate, a new Assembly was chosen by
the military party in North China, and since then there has
been complete governmental anarchy. There are, of course,
laws, or rather there is a code of judicial decisions, but China

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1923.] CHINA CALUNG 76*

lacks magistrates and lawyers. Judges are commonly bribed,
few of them being honest. It is natulral and proper, however,
that China should seek complete equality with other powers,
and it is certain that the Chinese are capable of producing an
excellent system of laws.

To-day, unfortunately, militarism is rampant in China,
than which no country in the world has so many soldiers, such
as they are. And yet the Chinese are a peace-loving people,
and China is not seriously threatened by any outside power,
even by Japan. China's army is reckoned variously from
1,000,000 to 1,500,000 men, a ridiculously large number, that
can be explained best by the ambitions of rival military gov-
ernors, many of whom are ex-bandits. Under the emperors,
200,000 soldiers, all volunteers, were enough for the eighteen
provinces, and these were a traditionally weak lot, exemplify-
ing the old Chinese proverb : ''Good iron is not used to make
nails nor good citizens to make soldiers.'* The Chinese soldier
of to-day is a harmful nail that cannot be driven into the
right place. He is rapacious and thieving, usually without
either discipline or honor, recruited from idlers and outcasts,
from bandits and pirates. The people are in constant dread
of the soldiers, and it may be safely stated that if it were pos-
sible to do away to-day with these protectors ( !) of the country
and with their military chiefs, there would be peace to-mor-
row in China.

A practical solution of China's present problem would be
the disbanding of the army, but the process would in reality
be extremely di£Scult for two reasons — ^because the so-called
Central Government at Peking has no control over the military
chiefs, and because it cannot finance the cost of disbanding.
In the opinion of thoughtful observers, 150,000 men of the
right stamp could police all of China, but, as things are, China
goes daily from bad to worse. The people know next to
nothing about the franchise. Last year, when leaving one of
the large cities, the writer met on the train a prominent
Chinese — ^American educated — ^who told him that at a mayor-
alty election held a few weeks before less than a hundred
votes had been cast Even if a worthy man should be elected,
he would find his post occupied by some agent of the military
chief. The people remain indifiTerent to all this and suffer
with the untold patience characteristic of their race.

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T66 CHINA CALLING [Mar.,

In the meantime the Government is bankrupt and in a
sorry plight, so that China is well described by one who has
lived there thirty years, and knows the situation thoroughly, as
"a sick man in need of counsel from an outside physician/'
To-morrow it is possible that China will realize its condition
and apply the remedy. If this remedy should be successful,
bankruptcy would soon be canceled, peace would quickly
follow, and a new era would dawn for China — and for the
world.

With China free from anarchy and awake to her oppor-
tunities, those who know that country, its resources, and its
people, foresee the possibility of a great future. This judg-
ment is based first of all on China's civilization, past and
present Let us make no mistake here. We Catholics proi>-
erly designate China as a ^'foreign mission,'' and China cer-
tainly has pagans and heathens by the millions, but it is by
no means a barbarous nation. Its civilization, ancient though
it be, is in some respects as good as our own, in other respects
better; and, without doubt, it contains elements that this much
awry world of our needs badly to absorb.

China has a very definite ethical code, which American
pagans, who will not receive the Sent of God, might well sub-
stitute for their own individual whims and fancies. It has
much of value in art, and a vast literature; if in recent times
it has ceased to produce, this is because it lacked new mate-
rial, which an acquaintance with the West cannot supply.

The material resources of the country are so considerable
that they will call for the best product of Western scientific
training, and the Chinese youth has already proved himself
capable of meeting this need. At the same time, if the Chinese
character shall continue to manifest its indifi'erence to ex-
cessive wealth, gold will not be its idol, and the way will be
open to a spiritual appeal.

Patience and industry — two traits that always make for
success — also distinguish the Chinese, and the saving sense
of humor is rarely lacking in them. Corruption, anarchy, and
war clouds are to the Chinese less harmful than they appear
to outsiders. He smiles as he hears of some coap efiFected by
a Tuchun (military governor). He knows that the same
Tuchun is probably saving his taels, so as to get off to some
well policed land, like Japan, and satisfy his peace-loving in-

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1923.] CHINA CALUNG 787

stincts. His eyes twinkle — ever so little, perhaps — as he reads
about the latest battle, in which four thousand shots were ex-
changed — and not an ear scratched — or of that "victory which
rested," as some one described it, and as it usually does, 'Vith
the side that first discovered the flight of the other.*' ''It must
have been a most delightful noise,*' he murmurs.

We of the West are a little disappointed when our Chi-
nese friend does not enthuse over much that interests us.
Sometimes, in fact, he is smiling in his sleeve, because he is
too polite to do so openly. Certainly the Westerners give
him many occasions to smile.

Last year, with two companions, I recall taking an elevator
to the roof of a new ten-story department store in Canton.
An al fresco moving-picture show was in progress; and, after
a bird's-eye view of the city, we turned to the screen, which
some fifty Chinamen were watching with considerable glee.
They were absorbing impressions of American life through
the antics of a widely known comedian who was leading a
battle of squash pies, in which men and gaily bedecked women
participated. We stole out quietly, somewhat ashamed of the
fact that a fairly large proportion of our countrymen does
pay tribute to horseplay. At all events, we realized that the
laugh was on us. The Chinese would certainly not ''stoop to
such vulgarity." And I doubt, too, if these Chinese spectators
were altogether surprised at what they saw. They would
ascribe it to the general inferiority of our race, for those who
know the Chinaman best are certain that down deep in his
heart is the unshakable belief that his is the greatest nation
on this earth and that its civilization is the finest.

The obvious weaknesses that impress visitors — ^beggars,
poverty, epidemics, disease, political corruption, bandits, pi-
rates, and anarchy — do not cloud the Chinaman's vision of
what is and has been an object of reverence and pride. He
takes the bad as it comes and keeps his eyes on the good.
That the Chinese have weaknesses, and many of them, no one
will deny. They are accused of avarice and cowardice. Both
of these weaknesses might be traced to a desire for "peace at
any price," which would, perhaps, also account for their cal-
lousness to the miseries of their fellow creatures. But the
Chinese, undoubtedly, have qualities which we of the West
should be anxious to see turned to the glory of the One TVue

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768 CHINA CALUNG [Mar.,

God, and to the extension of Christ's Kingdom on this earth.
These great multitudes can be made sterling instruments in
the designs of Providence.

In a recent book, entitled The Problem of China, the
author, a Britisher, Bertrand Russell, sometime Professor of
Philosophy in the Government University of Peking, wrote:

When 1 went to Oiina 1 went to teach; but every day
that 1 stayed 1 thought less of what 1 had to teach them,
and more of what I had to learn from them. Among Euro-
peans who had lived a long time in China, I found this
attitude not uncommon; but among those whose stay is
short, or who go only to make money, it is sadly rare. It
is rare because the Chinese do not excel in the things we
really value — military prowess and industrial enterprise.
But those who value wisdom or beauty or even the simple
enjoyment of life will find more of these things in China
than in the distracted and turbulent West, and will be
happy to live where such things are valued. 1 wish I could
hope that China, in return for our scientific knowledge,
may give us something of her large tolerance and con-
templative peace of mind.

To-day, in spite of internal disorders, China is making
long and rapid strides in education, reverence for which is
much more commonly found among the Chinese than among
Westerners. To the Chinaman, learning is good in itself, and
he is anxious to acquire knowledge wherever he can find it
Western knowledge has stimulated this desire, and students
from China — ^hundreds of them — educated in the United States
and Europe, are to-day occupying in their native land
posts as teachers, journalists, and diplomats. The average
Chinese student is able and keen, and it is worthy of note
that his interest is not focused either on the acquisition of
wealth or of military prowess. He is rather concerned with
subjects social or ethical, or purely intellectual. He would
know our inventions and all about them, but he will be dis-
criminating.

''Why seek what you call progress," said one recently,
•Vhen we Chinese already enjoy what is excellent?*' He
sees in our '"progress" only a restless anxiety for changes that
lu'ing no settled satisfactign and disturb the peace of Individ*

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1923.] CHINA CALLING ?(»

uals, families, and nations. The spectacle of Western peoples
engaged in fierce sanguinary conflict has made the Chinese
student more than ever anxious to separate our chaff from
the wheat that he would take. He is, however, keen to acquire
what is best in the modern world, and all patriotic Chinese
in the home land share his desire.

In China, to-day, the curriculum — learning ancient clas-
sics by rote — is kept up, but Western methods of education
follow close upon this period of student life. Higher educa-
tion in the ancient classics is confined to practically few
scholars, but higher education in Western subjects has had,
and is now under, a strong development. This education was
initiated by missioners and is to-day almost entirely in the
hands of Americans. America's position, in this respect, is
due to the Boxer Indemnity Fund, which, as is commonly
known, was applied by the United States Government to the
education of Chinese students in American institutions. A
few weeks ago Great Britain, evidently realizing the political
and commercial advantages of this benefaction, canceled,
under similar conditions, its indemnity claims on China. Nor-
mal schools on modern lines were established soon after the
American grant, and the enrollment of students now reaches
well towards five million, an increase of more than three
million since 1910.

.Three important centers that exemplify American edu-
cational activities are the following: Tsing Hua College, a
few miles outside of Peking, which prepares Chinese boys
for study in this country; the Peking Union Medical College,
which is connected with the Rockefeller Hospital; and ttie
Peking University.

Tsing Hua College is thus described by Mr. Russell, in
the book referred to above:

It has an atmosphere exactly like that of a small Ameri-
can university, and a (Chinese) president who is an almost
perfect reproduction of the American college president.
The teachers are partly American, partly Chinese educated
in America, and there tends to be more and more of the
latter. As one enters the gates, one becomes aware of the
presence of every virtue usually absent in China: cleanli-
ness, punctuality, exactitude, efficiency. 1 had not much
opportunity to judge of the teaching, but whatever I saw

VOL. opfu 49 r^ 1

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770 CHINA CALUNG [Mar^

made me think that the institution was thorough and good.
One great merit, which belongs to American institutions
generally, is that the students are made to learn English.
Chinese differs so profoundly from European languages
that even with the most skillful translations, a student who
knows only Oiinese cannot understand European ideas;
therefore the learning of some European language is es-
sential, and English is far the most familiar throughout
the Far East.

An interested Catholic, who has followed this risumi of
present conditions in China, will naturally be curious to know
how far the Church of his heart is concerned with these new
activities.

The early Jesuit missioners who went to China in the
sixteenth century approached the upper classes with excellent
results, and it is claimed that at the moment when the deci-
sion on Chinese rites forced the Jesuits to change their meth-
ods, the Chinese Empire was well on its way to conversion.
Changed methods meant a slow evangelization of the poor,
and this movement has continued, handicapped by a lack of
personnel and funds, until to-day, when we find in China
somewhat more than two millions of Catholics. This is a
small proportion of the entire population, although it is actu-
ally four-fifths of all the Cliristians registered in China.

Catholic ecclesiastical authorities realize that the Church
must be represented among the Chinese leaders, whose ex-
ample will be a great help in the conversion of the poor, while
it will strongly influence the large body of educated Chinese,
who now look down on the Church as appealing only to the
ignorant Every missioner in China is convinced that the vital
means of evangelization to-day is education. And every mis-
sioner in China is forced to admit that the €atholic Church
is far, very far, behiad in this development. Shanghai is the
most advanced center of Catholic education. Here the Jesuits,
who conduct a large college, recently established a university,
which, however, is only at its small beginning, and, being a
French-speaking institution, is limited in its appeal to Chinese
students, who, as a rule, prefer English. In the large cities of
China, notably Peking, Tientsin, Hankow, Hongkong, and
Canton, religious orders of brothers are successfully conduct-
ing middle schools; but in other cities, less well-known, and in

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1923.] CHINA CALLING TTL

the greater towns of China, education under Catholic super-
vision rarely goes beyond the most elementary grade schools,
and most of these lack the government requirements.

The several non-Catholic bodies working in China have
at least eight universities, with numberless colleges, normal
schools, and well organized middle schools; yet their develop-
ment is far from complete. They are constantly buying new
sites and projecting new buildings, which will be filled as soon
as completed, and which, doubtless, will be largely self-sup-
porting. American money has financed most of these insti-
tutions.

Two years ago, the Catholic bishops of South China meet-
ing in synod, deplored the educational need and decided to
take steps toward the establishment of a university, which
would influence all grades of Catholic education; but the plan
fell through, not because such an establishment could not be
made self-supporting, but because its beginnings could not be
financed by the Catholics of South China, practically all of
whom are as yet very poor. This year again the bishops,
united at Hongkong, emphasized anew their desire to found
a university for South China, but they were for the second
time obliged to confess their helplessness.

The writer is well aware that the unexpressed hope of
Catholics in China is that the Catholics of America will make
possible the provision of adequate educational possibilities.
This hope may yet be realized, but only when American Cath-
olics are made cognizant of the situation, with its splendid
outlook.

Americans have come into the mission field late. It is not
yet five years since the first little band of six priests went out
from Maryknoll, and before that the entire quota of American-
born missioners in China consisted of a few scattered Fran-
ciscan priests, a Franciscan brother, and a couple of Sisters
of Charity. Each year, since then, Maryknoll has sent out
reinforcements, and in the meantime, other Americans have
gone — ^from the Society of the Divine Word, the Vincentians,
and the Passionists. Yet, to-day, Americans hardly number
in China, all told, fifty priests, in addition to about eighteen
sisters and three or four brothers.

Had American priests been in China since the establish-
ment of the Boxer Indemnity Fund, it is more than possible

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772 CHINA CALUNG [Mar.,

that out of the hundreds of students who have been educated
under that fund in this country, not a few would be to-day
representative of the Catholic Church in their native land.
Catholic boys would have secured the advantages — which
others, largely Protestants, or selected by Protestants, have
had — and they would have been received on the Pacific Coast
by American Catholics who could have guided them quite
as well as the Y. M. C. A. agents have directed their country-
men.

We are late, but not too late. There are to-day Chinese
youths. Catholic and pagan, who would eagerly attend a Cath-
olic university. The MaryknoU Mission Superior, in a recent
letter, said that in Hongkong fifty Catholic boys are taking
engineering, medicine, and arts courses at the Hongkong Uni-
versity, an agnostic institution; and he adds that from the
several MaryknoU centers (a limited area as yet), fifty boys
could be sent each year to a Catholic university. He says, too,
that the number of pagan scholars who would gladly attend a
Catholic university would be limited only by the capacity of
the place. We quote from this letter:

The avidity of the Chinese for higher education is a re-
markable phenomenon that reminds one of the rush to the
universities in the Middle Ages. There is hardly a school
of any description in the whole of China that is not forced
to turn boys away for the lack of room. One opens a school
to-day, and it is filled to-morrow.

The prestige created for the Catholic Church by the estab-
lishment of first-class educational centers would be invalu-
able, and their influence would be felt inunediately. Direct
conversions in large numbers would not be promised as an
inmiediate result, but seed would be sown and fruit would
come in due time.

The Chinese Government, notwithstanding its political
weakness, is so keen for the establishment of centers for
higher education that it often makes grants of land for this
purpose. The Chinese seem never to grudge money for educa-
tion, and a university, once established, would be self-support-
ing. The popular courses of study at the universities are
engineering, business, medicine, and pedagogics. Arts courses

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1«23-] CHINA CALUNG 77S

also appeal, and degrees are precious holdings. With a grow-
ing number of Chinese graduate students, a university would
not require a large staff of foreigners. Twenty Americans
could take care of a university with a thousand students, and
instruction in all classes would be given in English.

This article is not an appeal, but rather an attempt to set
forth some splendid mission possibilities for the Catholic world
of our generation. We go rapidly these days and many op-
portunities pass before they are realized. While Japan was
in the remaking, and receptive, then Catholic missioners were
too poor and empty-handed to impress its leaders strongly
with the beauty and the truth of the Catholic faith. Japan
has now taken from the West about all that it desires, and its
doors are closing. China, however, is still in the hour of its
change. That hour will pass too, and the great nation which
is now looking to the West for help will push along under its
own power. American secular universities have in China to-
day branches which they are nourishing and fostering, looking
forward to the time when they will stand by themselves and
bring forth the fruit of knowledge. May we Catholics not hope
that our own universities, backed by an enlightened Catholic
public opinion, may to-morrow plant their slips in the soil
of China? And that not only our universities, but at least
some among the Catholic seminaries, colleges, academies, and
schools of America, may see their way to take a practical in-
terest in similar establishments across the PacijQc?

China is calling to the Catholic world.

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THE SHBOXTD OF CHRIST.

By G. Alexander Phare.

EHIND the high altar of the Cathedral of St.
John the Baptist in Turin is the Chapel of the
Sudario or Sindone- Built in 1657-1694, by
Guarini, as a royal burial place, there now re-
poses therein a relic more precious to Christen-
dom than the remains of any crowned head, no matter how
exalted. For behind a glass screen, in a metal casket secured
with many locks, is a roll of linen cloth which, from genera-
tion to generation, has been handed down as the actual shroud
used when the disciples took Christ's body from the Cross.

Only on the rarest occasions is this precious relic visible
to the public, for the casket may only be opened by royal
consent, and with the permission of the archbishop. This was
done but six times during the nineteenth century: in 1814, by
Victor Emmanuel L; in 1815, at the request of Pope Pius VII.;
in 1822, upon the accession of Charles Felix; in 1842 and in
1868, at the marriages of Victor Enunanuel I. and of Prince
Humbert; and in 1898, at an exhibition of sacred art in Turin,
authorized by His Majesty King Humbert.

The shroud appears to view as a long piece of stained
and scorched linen cloth — the brown stains occurring in such
a manner as to represent two bodies, lying head to head, the
one seen from the rear, and the other from the front. All
through the Middle Ages, and down into our times, as recently
as 1898, these stains were believed to be caused by blood
combined with some aromatic, such as aloes. The burial of
Christ having been very hurried, the simple explanation ap-
peared to be that the disciples had not time to wash the body.
It seemed natural, therefore, that the cloth should be stained,
in a rough and general way, with the impression of the body.
The manner and origin of these stains will be dealt with later,
the historical details being of interest and value.

It was in the twelfth century that pilgrims first began to
make mention of the winding sheet of our Lord Jesus Christ
as being in the possession of the Emperor at Byzantium, when,
in 1150, an English Pilgrim specifies sudarium quod fuit super

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1923.] THE SHROUD OF CHRIST 775

caput ejus. Later, in 1203, we find this interesting reference
of the Chronicler, Robert de Clary: "And among others there
was a monastery called our Lady Sainte Marie de Blakerne,
where were the Cloths in which om: Lord was wrapped, on
which when one stood up straight could plainly be seen the
figure of our Saviour. Since then no one, either Greek or
French, can say what became of the cloth after the town was
taken.''

A subsequent historian, Count Riant, tells us, in his
Eoccuuiss, that at the time when the Crusaders sacked the city
of Constantinople in 1205, the shrine of St. Marie de Blakerne
was respected. Garnier de Trainel, Bishop of Troyes, who
accompanied the expedition, was charged with the safeguard-
ing of the relics found in the imperial chapel — of which the
chapel of St. Marie formed a part. The bishop, however, died
in Constantinople the same year, and the shroud passed into
the hands of the De Charny family at St. Hippolyte on the
banks of the river Doubs. In 1353, Geoffroy de Charny, Lord
of Champagne, presented the relic to the Abbey of Lirey,
which had been founded by him in the vicinity of the town
of Troyes. This nobleman was Governor of Picardy, and had
been with Humbert II. in the Crusade of 1346. Just how the
relic came into his possession has, unfortunately, never been
stated, the records merely saying that the shroud had been
obtained as spoils of war — a statement which renders prob-
able the hypothesis that the count might have prudently main-
tained a discreet silence as to the manner of its acquisition.

So doubtful, in fact, was the authenticity of the relic that
we find disputes arising from it almost immediately. In 1355,
Henri de Poitiers, then Bishop of Troyes, discouraged pil-
grimages to the shrine, and was instrumental in having it
returned to the family of its original donor, where it remained
for the next thirty-four years. In the year 1389, the solemn
public display of the relic was resumed, and again forbidden,
by authority, and, by instructions of Clement VII., the Avig-
non pope, legal processes were invoked to settle the vexed
question of the true value of the relic.

The findings of the court were very noncommittal — ^if,
indeed, such a body ever assembled, for no records can be
found in the archives of Troyes as to any definite result. The
letters of Clement VII. on the subject, moreover, make no

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776 THE SHROUD OF CHRIST [Mar,,

mention of any adverse decision as to the authenticity of the
relic; they simply impose the mandate of ^'perpetual silence"
on the question.

In 1418, the ecclesiastical authorities of Lirey deposited
the shroud in the care of the Lord of Lirey, Humbert, Count
de La Roche. On his death his widow. Marguerite de Chamy,
refused to give back the relic, finally making it over to the
Duke of Savoy. From this time on, disputes which had cen-
tered around the genuineness of the shroud began to be for-
gotten, and it grew in renown. On June 11, 1502, it was sol-
emnly placed in the chapel of Chambery Castle, where it
remained until 1532, when it was nearly lost in a fire which
partially destroyed the chapel, and of which the shroud still
bears traces. It was carefully repaired in 1534, and finally
was taken to Turin in 1578, where it has remained ever since.

So, then, the Holy Shroud of Turin presents itself as a
remarkably interesting relic, although without any acceptable
historical guarantee of authenticity. Its value as a landmark
in history must be based upon a study of the markings on the
shroud itself. And these tell a wonderfully clear story.

The stains upon the shroud — ^which, in a shadowy way,
give the effect of two bodies lying head to head, one seen from
the back and the other from the front — are less clear upon
closer examination. The outline of the head is more or less
distinct, though there is no sign of ears or of neck. The nose
is distinct, but black and smudged. On either side of the face
black marks appear to be hair which was worn below the
shoulders. The eyes look to be surrounded with white circles.
Mustache and beard show black and distinct, leaving the lips
visible. The torso shows dark markings corresponding with
the position of the breasts, while an indistinct smear of shadow
lower down indicates the stomach. The forearms are plainly
shown, the hands apparently crossed over the abdomen. The
legs are clearly marked, lying close together. All in all, the
markings strangely resemble the impressions left on a shroud
by a human body, the more prominent parts being the most
strongly reproduced, and the hollows being either very faintly
rendered or not visible at all.

Not until 1898, when the Holy Shroud was photographed,
did the full meaning of these markings reveal themselves.
Then, on the photographic plate — ^the negative plate— they

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1923.] THE SHROUD OF CHRIST Til

took on an entirely new meaning. On the negative, tone
values undergo inversion: lights become dark, and shadows
become light. And on the plate, the whites of the cloth show
black, the brown stains as white. And the photographic plate,
instead of showing a reversed condition of lights and shades,
shows an unmistakable positive — shows us without trace of
doubt the figure of a man. The features are so shadowy as
to give the effect of seeing him in semi-darkness, but unmis-
takably and clearly. The markings on the original shroud,
then, are in negative, since the negative plate reveals them as
a positive.

One's first impression is that the markings have been
painted on the shroud by some well-intentioned artist for the
edification of the faithful. But difficulties present themselves
even in connection with this simple theory. In the first place,
the markings on the shroud are in negative, a condition of
light and shade only understood since the introduction of
photography, for everything in nature is a positive. We have
no reason to believe that fourteenth-century painters knew
anything of inversion of lights and shades, and, even if the]^
had, what conceivable reason could there be for painting in
negative. If the picture was to be viewed by any other per-
son, the obvious thing would be to make the features recog-
nizable as those of Christ. Further, by what possible process
known to those times could a painter, while working in nega-
tive effects, have judged the effects when his handiwork
should have been brought back to the positive, effects accurate
not only in outline but in modeling and expression?

Arising from this, comes the thought that the shroud may
have been painted in positive, and, by chemical change, trans-
formed into a negative. But this theory, too, is not without
its difficulties. First, the Holy Shroud is, throughout, limp
and supple, like ordinary linen, a fact which effectively dis-
poses of oil paint as a medium, as an examination of any work
of this kind will conclusively show. Water color, in a lesser
degree, comes under the same criticism. Further, the Holy
Shroud to-day shows signs of damage by fire and water, relics
of the fire which partially destroyed Chambery Castle in 1532,
and which must have done irretrievable damage to color
soluble in water. The objection extends even more definitely
to a dye, which could not possibly have been changed to show

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778 THE SHROUD OF CHRIST [Mar.,

a negative effect by any combination of sulphur, as a white-
lead color might conceivably do.

The third objection — and the strongest one — ^is that me-
chanical means were used. In other words, a body was ob-
tained, covered with coloring matter, wrapped in a large
cloth, and the resulting imprints passed off as being those of
the body of Christ. Such a procedure is quite possible, by
saturating the cloth with a mucilage and covering the body
with a fine powder. But what would be the result? The
cloth, resting lightly on the body, receives the impression of
the higher surfaces only; there is no modeling whatever. To
attain this, the cloth would need to be gently pressed against
the features, the result being that the completed impression
would be out of proportion. The admirable experiments
along this line by Mons. Paul Vignon and Dr. E. H6rouard,
Maitre de Conferences at the Sorbonne, have proved beyond
question that, while a crude representation may be obtained
in this way, the delicacy of modeling and the preservation of
facial expression characteristic of the Holy Shroud are utterly
unattainable by these means.

We see, then, that the likeness on the Holy Shroud was
not a painting, and that the markings are not the result of
mechanical manipulation. How, then, did they become trans-
ferred to the shroud?

At this stage it may be permissible to digress for a brief
consideration of the known details of the burial of Christ.
The oldest record is that of St. Matthew, written in Hebrew at
Jerusalem a few years after the death of Christ, and almost
immediately translated into Greek: "'And, Joseph taking the
body, wrapped it up in a clean linen cloth, and laid it in his
own new monument" (Matt, xxvii. 59, 60). St. Mark's account,
written originally in Greek, says: "And Joseph buying fine
linen, and taking him down, wrapped him up in the fine linen
and laid him in a sepulchre" (Mark xv. 46). St Luke's ac-
count, also written in Greek, tells us : "And taking him down,
he wrapped him in fine linen, and laid him in a sepulchre"
(Luke xxiii. 53). St. John adds to the record: "And Nicodemus
also came, . . . bringing a mixture of myrrh and aloes, about
an hundred pound weight. They took therefore the body of
Jesus, and bound it in linen cloths, with the spices, as the
manner of the Jews is to bury" (John xix. 39, 40).

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1923.] THE SHROUD OF CHRIST 779

We know from St. Matthew that it was ahready late when
Joseph of Arimathea came to Calvary, and by the time that
the necessary formalities with Pilate had been completed, it
must have been well on towards evening when the body of
Christ was taken down from the Cross. Moreover, it was on
the eve of the Sabbath, the day on which all work was for-
bidden. During the month of April, the Sabbath began at six,
or half past, and it seems plain, therefore, that Joseph and
Nicodemus would not have had time to complete all the
lengthy process of Jewish preparation for burial. They would
have been obliged to do what they could, and then postpone
the work until the day after the Sabbath. St. Mark confirms
this reconstruction of the circumstances, when he states: ""And
when the Sabbath was past, Mary Magdalen and Mary the
mother of James, and Salome, bought sweet spices, that com-
ing, they might anoint Jesus'' (Mark xvi. 1). Now, if these
women came, after the Sabbath, to anoint the body, it can
only have been because the operation had not already been
performed. What, then, did Joseph and Nicodemus do with
the mixture of myrrh and spices?

St John, as already quoted, says: 'They took therefore
the body of Jesus, and bound [enveloped] it in linen cloths,
with the spices.'* Now the word translated "with" has a
somewhat fuller meaning, best interpreted by the phrase "in
conjunction with." If, then, we recall the haste of the opera-
tion, it may seem not unlikely that, as they could do no better
in the short time before the Sabbath, they poured the mixture
on the cloth. This more fully bears out the meaning of the
word (letd (in conjunction with), than if they had poured the
aromatics over the body. The essentials of Jewish custom
had at any rate been carried out

This, then, was the winding sheet which we now know as
the Holy Shroud, with its shadowy markings in the likeness
of a man. It may be wondered — ^if, indeed, this relic be the
true shroud of Christ — ^why no mention of its preservation
was made by the historians; until we recall that all burial
linen was held by the Jews to be impure, and any attempt to
preserve it would be kept a closely guarded secret. We have
seen that the image on the shroud was not produced by paint-
ing or other mechanical means. How, then, did it come?

Only to the bare details of the entombment can we look

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780 THE SHROUD OP CHRIST [Mv^

for explanation, if we except deliberate human ngeiicy: to
the unclad body and to the linen cloth, impregnated with aloes
and myrrh. What chemical reaction is feasible in such cir-
cumstances? It will be admitted that the body, having suc-
cumbed to the agonies of crucifixion, must have been covered
with the sweat of feverish agony. What organic change, then,
could result?

Aloes contains two chemical principles, according to the
Dictionnaire de chimie of Wurtz; one is aloin, which, added
to water, gives a pale yellow solution and is darkened by
alkalies; and the other is aloetine, which oxidizes readily,
particularly with alkalies, and forms a brown substance. If,
then, the human body is capable of emitting alkaline vapors,
we have the first clue as to the nature of the markings on the
shroud. If we find that such alkaline vapors can diffuse them-
selves around the body and react upon the nature of aloes at
a distance, we have established the possibility of graduated
negative marking — a still greater step forward.

When we consider whether the human body is capable
of emitting alkaline vapors, we immediately think of urea.
Urea, in fermentation, completely changes into carbonate of
ammonia, which emits anunoniacal vapors. It will be remem-
bered that the body was undoubtedly covered with febrile
sweat. Now, normal sweat is acid in character. But, says
Andral, '"in fever the normal acidity of the sweat diminishes
or even disappears.'' Gauthier states: *ln many illnesses the
presence of carbonate of ammonia causes the sweat to become
abnormally alkaline"; and again: "'Urea may be produced so
abundantiy in certain morbid sweats that it forms crystals.**
Funke aflSrms that '"when sweat increases, the quantity of
urea and of mineral salts also increases."

We have, then, the required conditions: an aloes-impreg-
nated cloth, and a body covered in sweat heavily charged with
urea, which urea would ferment and emit ammcHiiacal vapors,
that would combine with the aloes to produce by chemical
action such impressions as are found on the Holy Shroud.

If then, the hypothesis be correct, there rests in Turin one
of the most precious relics known to man — ^the very shroud
in which the Christ lay in the rock-hewn tomb, so wondrously
marked that His majesty and supreme dignity of expression
shine forth mistily over the intervening centuries.

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SOME MODERN PERIODICALS.

By Mary Kolars.

an effort to deepen and systematize her month-
to-month or week-to-week impressions of several
of the present-day publications, the writer has
just finished turning over the files of five im-
portant periodicals. They were chosen as being
among the most interesting in what they attempt, or the most
distinctive in what they acheive, of all the monuments of con-
temporary editorial aspiration. The Dial and The Smart Set
represented the mediums of ambitious and unusual fiction,
The Nation, The New Republic, and The Freeman stood for
the liberal press. The reactions to the undertaking have been
assuredly rich and varied, but they are hardly systematic,
after all. They have brought into the mind unrelated trains
of reflection, judgments for and against, which cannot be
coaxed into any one neat pattern of criticism, and must be set
down here simply as they occurred.

First, the thoughts go circling away to the perfectly
evident, but solemnly unobserved, paradox inherent in the
attitude of the modern intellectual toward something he refers
to as the public. An intelligent person unacquainted, by some
miracle, with American culture, whose experience it might be
first to absorb the commonplaces of our serious criticism and
afterward to encounter the actualities of the situation — ^partly
in the shape, say, of The Nation, The New Republic, The Free-
mem. The Dial, and The Smart Set — ^would probably be a good
deal bewildered by the perverse discrepancy between the theory
and the reality. The intelligentsia are perpetually lamenting
that shift in emphasis, in the modern dispensation, which has
made the average man not only the center of the political
system, but the arbiter, to a very considerable extent, of
literary and artistic destinies as well. In the course of their
melancholy allusions to the intellectual and aesthetic blight
cast by the ordinary citizen, a whole system of cliches has
come into being. Education is a process of leveling down
instead of leveling up. The realistic drama goes in fear of

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782 SOME MODERN PERIODICALS [Mar..

its life, and only those playwrights who plenteously flourish
the sugar stick for the edification of the "booboisie** are secure
of an existence unchallenged by the censor and made pleasant
by the frequent receipt of royalties. Native comedy is wit-
less and conventional. The motion pictures, past praying for,
are one vast empire of "'hokum." In art, many of the most
promising aspirants are bribed by the enormous rewards of
commercial advertising — destined, again, for this same unen-
lightened public — ^into permanently '"ruining their line and
debasing their feeling for color/*

As for literature — I Here the emotions of the accuser
actually overcome him, and contemplating the universal deso-
lation wrought by the Philistine, he invokes the aid of epithets
ranging in virulence from ''homo boobus" to "high-grade
moron"; finishing by observing bitterly that our nation is now
merely an extended Main Street, and that George F. Babbitt
is our greatest common divisor. Because the returns of pop-
ular opinion come back to the wielder of the creative pen from
a territory more vast than is reached by any other art (so
runs the indictment), the art of letters is susceptible, especially,
and supremely, to the pressure of popular opinion. Rich men
occasionally give carte blanche to architects; municipalities
buy statues sometimes; there are art museums, and halls for
popular performances of opera and for concerts; but the
literary editor must cringe forever before a public irremedi-
ably Philistine — the literary artist must fight eternally to keep
his honor. Lack of taste, of intelligence, of logic, lack of dis-
tinction, of depth of understanding, of high seriousness. Puri-
tanic narrowness (dread phrase!), middle-class cowardice in
the face of the logic of circumstance — these are some of the
sins ascribed to the "reading public." In compliance with the
standards which these deficiencies impose, authors and editors
^-except a fanatically courageous few — debauch their gifts.
Writers must write to a rigid formula. "The public won't
stand for" unhappy endings. 'The public won't tolerate" any
honest dealing with the stern and terrible truths of existence.
"The public won't read" anything possessing the bracing touch
of reality. "The public doesn't want" sophisticated wit or
civilized urbanity or artistic fantasy or authentic whimsicality.
"What the public wants" is to be entertained, in its lighter
moments, with a sort of brassy smartness akin to the repartee

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1923.] SOME MODERN PERIODICALS 788

of the vaudeville stage; in its more serious moods, to be told
how decent it is, how righteous, how manly and courageous
or how womanly and sweet; to be treated to an actuality sen-
timentalized and softened; to be spared any initiation into the
shuddering horrors, the bottomless mysteries, or the burning
exaltations of existence; finally, to be chidden gently for its
faults; and, prettily and tenderly and always well within the
limits of comfort, to be **inspired." To those scriveners with
the enterprise to confine themselves within these limits go the
emoluments, the praise, the very leave to live. But let any
young Dante or Dostoievski or Rabelais or Thackeray or Swift
in our midst beware; it will crush him into its mold, this pub-
lic, or it will have his heart's blood.

One might say, in a parenthesis, that even if all this were
seriously admitted, it might occur to an impartial critic that,
among so many harms, the Philistine has done the litterateur
at least one extremely useful service: to wit, furnished him
with an all-sufiicient scapegoat. So long as the literary crafts-
man continues to point to this gigantic figure of Mediocrity
enthroned in the seats of literary judgment, so long will the
passer-by be kept from centering upon the shortcomings of
that craftsman himself — ^his avowed frequent faithlessness to
his own ideals, his quick peevishness at neglect or misunder-
standing, his substitution of self-importance for selfless dedi-
cation, his hankering after royalties, his nouueau discontent
with ''American civilization," his general lack of hardness and
humor in dealing with his public.

But this is by the way. Everyone knows, of course, that
the accusations are not true — everyone knows it, if not under
that stated form, then under another, namely that there is not,
in the final and authoritative sense, any such reading public.
There is no predicable public of any sort, good or bad — there
are only publics. The large numbers of our fellow creatures
who can, and do, enforce their tastes upon a large — ^perhaps
the largest — ^section of the writing craft, and who show only
too clearly by these tastes that they are ignorant, illiberal, and
viciously sentimental, are one public. But they are not alone,
these unillumined ones, in imposing their tastes. The intel-
lectual, together with the others of his kind, constitutes another
public; he, too, imposes his tastes, and far more exactingly
and imperiously, for he is strengthened in his demands by

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784 SOME MODERN PERIODICALS [Mar.,

self-consciousness, articulateness, and intellectual pride. In
our day he has availed mightily. He has created a system of
thought which is widely current; he has directly made possible
an entire — and, partly, a magnificent — ^literature; finally, he
has called into being the liberal press, and a whole collection
of organs of esoteric or advanced opinion besides, in which
he may actively express himself, or in whose conscientiously
exact expression of himself he may more passively revel. His
needs brought into existence, his enthusiasm supports, not
merely the five magazines whose titles appear in this article,
but possibly twice as many more of similar character. Their
financial status, of course, is not known to the present writer.
Judging from their subscription campaigns — appeals which
are a lesson in the tactful combination of the dignified and the
winning — they are not as prosperous as they would like to be;
however, that is a universal condition, and they must possess
the requisite minimum of prosperity, since they continue to
appear punctually year after year. Of their intellectual
standing there can be no doubt at all. Their influence reaches
far, and their prestige is enormous.

To say all of this, of course, is to affirm in the most positive
way the services to civilization of this very class whose accusa-
tions have just been denied. Present-day liberal letters are
largely the victory of the intellectual — a perhaps not unequi-
vocally joyful victory, but certainly a very considerable one.
We must render our thanks to the genus irritabile for modem
literature. The divinity of their past discontent might at
times have been impugned, but its utility has been unques-
tionable. Only — the fight is over, the battle is won, they are
comfortably intrenched in the enemy's stronghold. It is not
even approximately reaching at the truth to desoribe them
in our day as a fated minority. For them to continue so to
describe themselves, in some of the very formidable vehicles
of opinion which testify to their strength, suggests that they
lack the humor which should temper the intellect and sweeten
the judgment. And for them to continue to hold Philistia in
scorn, even after Philistia is conquered, suggests that they are
in danger of falling into the errors of pride, blindness, and
disregard of the human pieties.

The liberal victory may be quite justly appraised, both in
its scope and in its limitations, in the two groups of magazines

Digitized by VjOOQIC

1923.] SOME MODERN PERIODICALS 785

which the writer has just been examining. The Dial at the
present moment is certainly the most brilliant organ of its
kind in America^ while The Smart Set, though its fiction in the
main suffers from the Smart Set formula, is distinguished by
the number of its literary discoveries and by the experimental
zest of its editors; also, though this is beside the point in de-
scribing its qualifications as a memb^ of the fiction group, it
contains the most enlivening and provocative literary com-
ment to be found anywhere to-day. The Nation, The New Re-
public, and The Freeman are somewhat more than fair repre-
sentations of the organs which appeal to the modern radical.
The Nation is the oldest, and by all odds the best, of the liberal
weeklies. The New Republic and The Freeman, both of
recent vintage, embody the present-day reformulations of the
liberal code.

Anyone acquainted with the phenomenon of the modem
Dial may be amused to realize that the magazine actually had
its mild and proper beginnings in the eighties. So intensely
contemporary are its connotations that it suggests having been
brought into being the day before yesterds^, at the very
earliest. It is quite seriously conmiitted to the decadent and
the exotic; it is capable, evidently, of considering wholly with-
out prejudice the artistic possibilities of the vicious and ab-
normal. The most cosmopolitan of our publications, it ranges
over England and the Continent as well as America in search
of its desired material. Schnitzler, as, indeed, one might have
imagined, is one of its luminaries. The forms of its published
pieces are often exquisite; their candor is sometimes of the
kind to cause the reader a conscious hurt. Of such a sort is
''Many Marriages," Sherwood Anderson's horrifying story. On
the other hand, very drastic anti-Puritan intentions sometimes
miss fire in these pages. There recently appeared therein, for
example, ''Lucidor" from the pen of Hugo von Hoffmansthal;
it provided the readers of The Dial the sort of refreshment
which comes when portentous immorality slops over uncon-
sciously into the ludicrous. The reductio ad absurdum of de-
cadence is always a pleasure to observe.

The Smcu't Set is a publication of much less even artistic
merit. Stories by first-raters have appeared in it, and con-
tinue to appear sporadically: yet the level of individual num-
bers of the magazine is sometimes unbelievably low. This is,

VOL. GTVI. 50

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786 SOME MODERN PERIODICALS [Mar.,

probably, partly because the editors make a business of specu-
lating in unknown names and in talents as yet unsung, and
partly because a large number of their best contributors quite
obviously write '*at" Mr. H. L. Mencken instead of following
their own stars. A curiously anomalous spirit pervades this
publication. Mr. Mencken is given credit universally for hav-
ing emancipated American letters from Puritanic ideals, and
certainly there is that in the formal manifestoes of The Smart
Set which might be taken to bear out this claim. Yet there is
very little beyond occasional vulgarity to offend decency in the
material accepted and published by the editors.

The causeries of The Smart Set are really what recom-
mend it to its public. In its fight against what it is pleased to
deem the sterility of academic traditionalism, the magazine
has created and launched a whole cosmos of critical ideas, as
well as a complete, highly individual, vigorous, and not im-
peccably refined, idiom for their promulgation. One often
feels, with some dismay, that its success has been all too com-
plete. Certainly, the Smart Set vernacular, with all its as-
sumptions, is utilized (without acknowledgments) by half the
critical writers of the country.

To come to the second group. The Nation combines the
difficult distinctions of being the most ample in scope, the
most radical, the most dignified, and the best-natured. It was
founded in 1865, and it has sustained an unbroken tradition
of outspokenness — sometimes wrong-headedly, as in the case
of its advocacy of pacifism; often rightfully, as in its consistent
stand against all attempts at imperialism, American attempts
included; but always courageously. Maturity, or perhaps
simply an auspicious journalistic star, has given The Nation
mellowness and a sort of serious amiability. It is impossible
not to believe that its profession of desire to be fair to every
question, is scrupulously sincere. More, it usually displays an
intelligent knowledge of what the real requisites of fairness
are. Its dignity seems to proceed from a solid Victorian sense
of its own worth, and to be untroubled by the touchy equilib-
rium which often characterizes young publications. Indeed,
out and out pacifist, negro champion, free trader, and birth
control advocate though it is. The Nation is rather Victorian
altogether. Though brilliantly written, it is never smart.
Though alert, it suggests some of the concomitants of atodgi-

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1923.] SOME MODERN PERIODICALS 787

neas. It is far too comfortably sure of itself to be jerkily
assertive, and far too aware of its own origins ever to indulge
in journalistic bad manners. If its content were less revolu-
tionary, it could be called respectable. With these various
virtues, it combines courage of a high order.

It is admirably edited in practically every department.
Its current literary and dramatic criticism is excellent. It
conducts a really illmninating international section. It is
always casting about for solid yet novel entertainment for its
readers, and within the last year alone it has offered them
three literary pleasures of genuine distinction : a series of ex-
pert studies of the personalities and atmospheres of "these
United States"; a collection of papers dealing with conditions
in post-war Germany, written by Mr. Villard, the editor, from
data personally compiled by him in a tour of investigation;
and, finally, a group of exhaustive and enormously informed
studies of important and representative newspapers through-
out the country.

The New Republic was not in existence before 1914, nor
The Freeman b^ore 1920, and so each has a longer future
ahead of it, if one may so express oneself, than the veteran
Nation. Much may happen, in any given future, in the way
of broadening and balancing. The New Republic came into
being with a fanfare of trumpets as the consecrated organ of
the Young Intellectuals. Mr. H. G. Wells himself saluted the
event by incorporating a very encomiastic reference to it in
one of his novels — Mr. Britling, I believe. It has ventured
into many fields, economic, educational, political, literary, as
becomes a meddlesome young liberal organ; yet in spite of
the fine type of curiosity indicated by its many-sidedness and
in spite of the altogether exceptional gif tedness of some of its
contributors, it is not a satisfying publication. Its main lack
seems to be of grip, solidity, '"body"; it appears to be animated
by a sort of intellectual dilettanteism instead of an instinct for
realities. This limitation was exactly demonstrated in the
pamphlet recently wrttten by Herbert Croly to restate the
New Republic ideal. Mr. Croly belongs in the very first rank
of the exceptionally gifted to whom reference is made above,
yet his manifesto is an over-written document, displaying the
inspired vagueness which one seems to associate with this
magazine*s basic doctrines — the pathetic will to believe, the

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788 SOME MODERN PERIODICALS [Blar.,

passion of belief, the very form of belief, everything but the
conerete content of belief.

On the other hand. The Freeman, unless I misread it, will
never get lost in the bog of indefinite idealism. Economics
seems to engage it as a subject for serious thought to a much
greater extent than political theory. Its secure cynicism, its
reactions of jocosity instead of indignation at any manifesta-
tion of political depravity, make it seem much older than do
the undirected idealists of The New Republic. Nor has this
illusive age any especially venerable qualities. There is a
tartness and shrewdness in its editorial pronouncements which
suggests E. V. Howe and (with reservations) Mark Twain,
a trait reflected in the homeliness and deliberately unliterary
quality of its editorial style. ''If M. Poincare trots his motley
flock of blacks, tans, umbers, ochres, and gamboges into the
Ruhr, he will not, in the long run, make mule-feed on his in-
vestment'" is a fair instance of a manner which occasionally
jars, but is often very telling, nevertheless. It is just to add
that this manner is not carried over into other sections of The
Freeman. It has its own quota of highly acceptable litteror
tears, and is usually a good deal more than readable. As to
its underlying philosophy, intelligent disillusionment, the com-
modity in which it specifically deals, is very useful if properly
balanced. The difficulty is to attain the balance.

And, after all, what are the fundamental differences of
doctrine among them? None, apparently. These are shades
of attitude here analyzed, nuances of style and spirit rather
than fundamental contradictions. In so far as the platforms
of these three magazines are positive, they are really very
much alike. One says what another omits to say, one develops
what another suggests. A fanciful notion comes that it would
be economical and sensible to pool these ancient and modem
manifestations of the radical Weltanschauung into one com-
prehensive weekly. It is an ungrateful notion, to be sure,
since each has individual excellences of style which would
disappear in the welter. Yet all trifle with notions of **na-
tionalization'' — ^nor is this fact undone by The Freeman's call-
ing The Nation a name or two in the quarrel which ensues
when they begin to discuss specifically what shall be nation-
alized. All have a profound mistrust of modem political
organizations, intelligent in its origin, but carried to lengths

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1023.] THE VOICE 789

which justify one in calling it an obsession — ^nor is this fact
undone merely because The Nation is solemn in its moments
of suspicion. The New Republic erratic and The Freeman
derisive. All have done useful work. All have been unfair,
on occasion. Each has courage and its own type of hope, and,
finally, none has the illuminating synthesis, the Word which
shall save the world.

THE VOICE.

By Mabel J. Bourquin.

"The Lord is in His holy temple"; clear

The solemn words flashed outward on the waves

Of tenuous ether» veiled, invisible,

By sensitive antenna deftly caught;

And then, by some cross-circuit sent astray,

They fell, a prophet's warning, high and stern.

Upon the tumult of a dancing hall.

They cut in two the ribald jest and song —
A moment only; then an awkward laugh
Relieved the hush, and clamor reigned again,
The switch turned on to less rebuking things;
So easy seems it to dispose of God.

But one alone, whose smitten face was young.
Went out and looked in wonder at the stars
As if to search for warning cherubim;
Then rushed, without a backward glance, away.
Far out into the clean, mysterious night.

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COUEISM AND CATHOLICISM.

By the Editor.

OCTORS disagree about Coue, doctors of medi-
cine, doctors of philosophy, doctors of theology.
'There is nothing in his theory and method when
rightly understood, which should hinder Cath-
olics from belief in or use of his help, and every-
one should derive advantage from studying this new edition
of old wisdom/' says Rev. E. Boyd Barrett, S. J., in The Months
the organ of the English Jesuits. But Rev. T. V. Moore,* Pro-
fessor of Psychology at the Catholic University of America,
declares that ""the philosophy of Cou& seems diametrically
opposed to the fundamental concepts of moral action. ... To
admit this doctrine, as it stands in Coup's written exposition
of his theory, would be to do away with responsibility, the key-
note of the moral philosophy of the Catholic Church.'' It
sometimes happens, when specialists disagree, that the be-
wildered patient turns to the family doctor, the old-fashioned
"general practitioner," with the question, ••What do you
think?" Now if the reader will consider himself the be-
wildered patient, and if the writer may consider himself the
family doctor, there may, perhaps, be justification for this
added opinion about Cou& and Cou^ism.

The reader is, presumably, familiar with the fundamental
facts concerning M. Coue and his system of healing: that he is
a Frenchman, a chemist by profession, a former disciple of
Liebeault, and a student of Bernheim's school of hypnotism
at Nancy; that he gave up hypnotism as a curative agency;
that he has evolved a theory that the cause and cure of disease
are to be found in the "unconscious"; that he attributes to the
imagination, and not to the intellect or the will, the supreme
r61e in all human affairs; that he suggests to his patient and
his followers, that they influence the imagination by reiterat-

1 Th€ Month, June^ 1922, •*WhAt Are We To Think of M. CooAY** lUprlnted in
pamphlet form In The Catholic Mind, January 22, 1923.

i'*Coii6'e Claims Carefully Analysed,** ete. Syndicated article in GattoUe newt-
papers. See «. a„ The Providence Visitor, February 2, 1928.

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1923.] COVEISM AND CATHOUCISM 791

ing the formula, "Day by day, in every way, I am getting
better and better** (Tous les jours, a tons points de vue, je vais
de mieux en mieux); and that his theory and practice have
been apparently justified by most amazing cures, both in
France and in America.

Explain the cures as we may, it would be difficult to deny
their reality without unreasonable skepticism. They have
not been done 'in a comer.** Even Voltaire, who demanded
that a miracle be performed on the floor of the French Acad-
emy, could not have demanded a more public test than has
been given by M. Cou6. The following description of a scene
at one of M. Cou6*s lectures during his recent visit to this
country, though perhaps a trifle ecstatical, can hardly be en-
tirely false. It happened under the eyes of three thousand
people:

In Michigan Avenue people knelt to him as he passed into
the hall, and begged him to help them, and mothers held
their weazened babies up to him, imploring him to heal
their crooked bodies. Others paid fabulous sums to owners
of front row seats, and once there, hoisted themselves pain-
fully onto the stage, and panting crawled on helpless limbs
to a spot where they might hope to catch the eye of the
"Miracle Man.**

One after another crippled or paralyzed men and women
dragged themselves or were wheeled to him and under
his encouragement, as though under magic touch, threw
away their crutches or canes and walked. Some who had
not walked for years, even ran. Others recovered instan-
taneously the flexibility of long-stiffened limbs.

A woman, paralyzed nine years and unable to walk,
walked off the stage unaided. From a young man who
trailed a useless leg, Cou£ just snatched his cane and bid
him walk, and the man strutted along the footlights while
the huge audience, fanned to frenzied mysticism, yelled its
wildest. Policemen had to come to the platform to keep
order and prevent Cou£ from being swamped by the rush
of wondering spectators at the '^miracles** of auto-suggestion
performed on people possessed of blind faith.

If, in spite of the ebullient enthusiasm of the journalist,
we admit the essential truthfulness of this, and a score of
similar accounts of other episodes in M. Coup's recent visit
to this country (to say nothing of the cures that are alleged to

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792 COVEISM AND CATHOUCISM [Mar,.

take place daily at the '"clinic" in Nancy), we may ask the
questions: how does M. Cou^ explain the phenomena; is his
explanation adequate; and is there anything in the explana-
tion that militates against Catholic doctrine?

The keynote of M. Coue's philosophy is his theory of the
'"Unconscious." The unconscious, he considers to be identical
with the imagination. "It is necessary to know," he says,*
"that two absolutely distinct selves exist within us. Both are
intelligent, but while one is conscious, the other is uncon-
scious." Of the two he insists that the unconscious is the more
important. "It is the unconscious that is responsible for the
functions of all our organs. . . . Not only does the unconscious
self preside over the functions of our organism, but also over
all our actions whatever they are. It is this that we call the
imagination." ^ "The imagination plays the supreme r61e in
every function of life."* *The subconscious" (so he some-
times names it) "is a permanent ultra-sensitive photographic
plate which nothing escapes. It registers all things, all
thoughts, from the most insignificant to the most sublime. It
is more than that. It is the source of creation and inspi-
ration."

When he proceeds to narrate miscellaneous specific cases
of the power of the imagination, M. Cou6 reopens a field of
knowledge that is of fascinating interest. The most famous
and most familiar illustration is the one ordinarily attributed
to Pascal. Place a plank (let us say thirty feet long and
twelve inches wide) upon the ground. One can easily walk it.
Place the same plank over a chasm a thousand feet deep, and
who will venture upon it? Another example is that of "Chev-
reul's pendulum":

This pendulum, held in the medium's hand, consisted of
a ring suspended by a hair. The ring hung down into a
tumbler or wineglass, and answered questions put to the
medium by tapping against the side of the glass, once or
oftener as the case demanded. Chevreul satisfied himself
that the person holding the pendulum was unaware of im-
parting any movement to it, and he asked himself whether

» Seif-MoMterg Through Cotuelons AntO'SnggesHon, by Bmlle Cou^, Amerletn
Library Senriee, New York, p. 6.

4 Ibid,, p. 7.

5 7Ae New York World, January 12, 1923 (In one of a series of artSeles slpied
by M. GonA).

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1923.] CODEISM AND CATHOUCISM 793

the idea or simple image of a movement would not sufiSce
to bring about this movement. ... He demonstrated that
the subject's thought (not his will) was the sole cause of
the oscillations. This thought acted through the inter-
mediation of imperceptible movements, which were invol-
untary and unconscious (subconscious).^

The ouija board is probably another means of the expression
of the "unconscious.'*

Coming to the question of sickness caused by the imagina-
tion, M. Cou^ tells a story of a cook who rushed into the
dining room crying wildly: 'T put arsenic in the soup by mis-
take." Many of the diners became indubitably sick, until it
was discovered that the cook had raised a "false alarm."
Then they instantaneously recovered. Perhaps M. Coue has
heard the still better story of the plague going to Bagdad.
"Where are you going?" said the traveler to the plague. "I
am going to Bagdad to kill five thousand people," said the
plague. Later on, the same traveler met and accosted the
plague returning from the stricken city. "You said you were
going to kill five thousand; you have killed fifty thousand."
"I killed five thousand," answered the plague; "fear killed
the rest." Whether or not people actually "die of fright"—
that is, of imagination — the war has proved that through
"shell shock" men become deaf, dumb, blind, or crippled.
Muscles collapse and grow flabby, legs are shortened, partial
or total paralysis occurs; all through the influence of imagina-
tion. Not only great fear, but "a thought, a sentiment, a fancy
may prostrate a man as effectually as a blow upon the head,"
says R. W. Alger, author of an old book on the Immortality of
the Soul.

On the other hand, if imagination wounds and kills — ^it
also cures. At least, it cures the same diseases that it causes.
Perhaps it cures diseases that it does not cause. We are told
that every ailment from warts to tuberculosis in its last stages
is caused and cured by imagination:

Warts are peculiarly responsive to auto-suggestion; and it
was to warts, in this connection, that Bonjour first devoted

^Suaoestion and Auio-Snggestion, by Charles Bandouin, Professor at Uie Jean
Jacques Rousseau Institute and Occasional Lecturer at the University of Geneva.
Translated by Eden and Cedar Paul. New York: Dodd, Mead ft Co. 1922. (The
author describes in detail Ave exercises with the pendulum— pp. 249-255.)

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794 COUEISM AND CATHOUCISM [Mar.,

his attention. In the Swiss canton of Vand, curers of
warts abound. . . . Prescriptions pass from village to
village and from hamlet to hamlet. Some of them are in-
credibly quaint. For example, to cause warts, the subject
goes out one evening, moistens the tip of the finger, looks
at a star, and simultaneously applies the wet finger-tip to
the other hand. The operation is repeated, the finger being
freshly moistened with saliva each time, while the subject
counts "one, two, three . . .'' up to the number of warts
desired. Now, wherever the moistened finger-tip has been
applied, a wart duly appears. . . The development of warts
as a sequel of such practices is a proved fact The Vaudois
girls are very fond of this amusement — ^not for the mere
pleasure of having warts (for the pleasure of their pos-
session is certainly open to dispute), but for a pleasure
which to them is very real and very great, the pleasure of
passing them on to someone else. A ribbon is tied round
the affected hand, and is knotted as many times as there
are warts on the hand; then the ribbon is dropped on the
highway. Whoever picks it up and unties the knots will
get the warts, and the original owner of the warts will be
cured.'

Coue claims that he stood over a nervous woman and
spoke comfortingly to her while she was having a tooth ex-
tracted, without anaesthetic — and that she felt no pain or sen-
sation whatever. Baudouin explains^ that nosebleed, which
might ordinarily last fifteen minutes, can be stopped at any
moment, if the sufferer will simply take a watch in his hand
and appoint a time for the bleeding to cease. *Tou ought to
be successful,'* he says, "and if you fail, it will be because
your method is faulty, because you have overlooked some
detail. You can forbid a cold in the head to develop, or even
to commence. You can dictate to an abscess the moment
when it is to burst."

In a recent motion picture, entitled "Dark Secrets,** the
heroine, who has been thrown from the back of a race horse
upon the track, remains crippled for years, unable to rise from
her chair. A mysterious Egyptian cures her, on the under-
standing that she will marry him. But he is loathsome to her.
Her true lover arrives on the scene, and she retracts her re-
luctantly-made promise. Thereupon the mysterious Egyptian

7 Baudouin, pp. 106, 107. iSuggesHon and Auto-Saggettion, p. 225.

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1923.] COVEISM AND CATHOUCISM 796

threatens her with "the curse of Allah." By a kind of hyj)-
notic power he drives her back into the invalid chair, from
which she again finds that she cannot rise. Later, while the
hero, her lover, is standing at some distance from her, with
his back turned to the door, a swarthy African steals slowly in
with upraised dagger to kill him. The "invalid" leaps from
her chair, runs to protect her beloved — discovers that the
threatened murder was only a hoax to make her rise from the
chair, and she is cured I 'The curse of Allah," says the hero,
"was all in your mind." Many readers will say that this story
is but one more evidence of the fact that the moving pictures
are an insult to the intelligence. But quite reputable psychol-
ogists tell us that such "cures" are frequent. ^

In Coue's clinics, according to the testimony of presum-
ably reliable witnesses, not only has apparent paralysis been
cured, but tuberculosis in the last stages, diabetes, endocar-
ditis, clubfoot. Pott's disease (curvature of the spine), fibroid
tumors, prolapsus uteri, and glaucoma — ^not to mention lesser
maladies. One patient at Nancy had undergone four surgical
operations for tuberculosis of the bones of the leg. A fifth
operation, with possible amputation, was impending when
the su£ferer was brought to M. ConL In three visits a com-
plete cure was effected.*

What, then, are the limits to the possibilities of auto-sug-
gestion? Mr. Brooks tells us, after a somewhat prolonged ob-
servation of Coup's methods at Nancy: "Not once did he reject
the possibility of cure, though with several patients suffering
from organic disease in an advanced stage, he admitted its
unlikelihood." ^® M. Cou6 himself declares: 'The cures I have
seen have appeared sometimes so amazing, so incredible, that
I decline, theoretically, to place a limit at all, although of
course, I must insist nothing must be expected from auto-sug-
gestion which is obviously outside the domain of material
possibilities. For instance, it would be absurd to ask for the
growth of a new arm or a new leg— despite the fact that the
lobster seems to know how to grow a new claw when it is
necessary." " Evidently M. Cou6 is not so bold as Mrs. Eddy,
who writes in Science and Health that a man could grow a

9EmUe Coup's Method— The Practice of Anto^ugaeetton, by C. Hany Brooks.
Revised edition. New York: Dodd, Mead ft Co., p. 34.

10 Emile Coui't Method, etc., p. 18.

11 New York World, January 6, 1OT3, article signed by M. Cou*.

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796 COVEISM AND CATHOUCISM [Mar.,

new leg precisely as a lobster grows a new claw if the man
would only cease from thinking that he cannot do it

M. Coue does not hesitate to claim that he has solved the
ages-old problem of the determination of sex. He says: ''In
sober truth, if a woman, a few weeks after conception, makes
a mental picture of the sex of the child she is to bring into the
the world, . . . the child will have the sex desired."^' And
he undoubtedly contributes something novel both to physi-
ology and to history when he adds: **Spartan women brought
forth only robust children, who grew to be redoubtable war-
riors, because their strongest desire was to give such heroes to
their country: whilst at Athens mothers had intellectual chil-
dren.'' ^' Even more: the downfall of nations is the work of the
imagination! ''A sick man aggravates his sickness by thinking
of it. The aged man shortens his days by thinking that they
are numbered; cuid nations and races hurry their downfall by
allowing the suggestion of it to sink into their souls/" ^* It is
a far cry from producing warts to destroying civilizations.
But apparently M. Coue intends that we shall take literally his
statement: 'Imagination plays the supreme rdle in every func-
tion of life." Sometimes he comes dangerously close to the
vagaries and the absurdities of '"New Thought." Ralph Waldo
Trine, the most popular exponent of New Thought in Amer-
ica, says: 'Thoughts are things. They create. We have cre-
ative power, not only in a figurative sense, but in reality. A
thought invariably provides its effect before it returns. This
law is immutable." ^'^ Following Mr. Trine, Cou6 is beguiled
into saying: ''Every one of our thoughts, good or bad, becomes
concrete, materializes, and becomes, in short, a reality." May
we halt for a moment to exclaim, "God forbid I" If all our
wild thoughts and crazy imaginations were to take concrete
form and become real, earth would be a madhouse, and life a
nightmare.

Now for a bit of criticism: M. Cou6, not content with
claiming in a general way that imagination is powerful, main-
tains that it is all powerful. Again and again he repeats that

12 He repeats the same statement in the New York World, January 12, 1923,
adding that sex determination by auto-suggestion has been demonstrated by certain
medical authorities.

IS Self 'Mastery Through Attto-SuogeMiiont p. 50.

14 New York World, February 4, 1923, arUcle signed by M. Coxi/L

19 In Touch With the infinite, pp. 24, 92.

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1923.] CODEISM AND CATHOUCISM 797

imagmation is supreme, and ''always, without any exception*'
(the expressions and the italics are his own) ** victorious over
the will. This will that we claim so proudly, always yields
to the imagination. It is an absolute rule that admits of no
exception. 'Blasphemy/ ^paradox,' you will exclaim/' Ev-
idently the good little man is somewhat agitated. But we
have no temptation to cry, 'Blasphemy 1" Rather we say,
'^Exaggeration!" Any one of us can think of a dozen cases,
on the moment, where the will overcomes the imagination.
Every boy who ever walked through a graveyard at night has
proved for himself that the imagination is sometimes subject
to the will. He imagines a ghost behind every tombstone.
But he goes ahead, and to give both the ghost and the imagina-
tion the coup de grAce, he whistles I The householder who,
hearing a noise in the middle of the night, suspects that a
burglar has broken in, and goes downstairs to investigate, is
demonstrating the domination of will over imagination. His
imagination tells him he will be shot, but his will leads him
on. And we all remember the school-reader story of the sol-
dier, whose knees were shaking violently as he went into
battle. His fellow soldiers called him a coward. "If I were
a coward," he answered, "I should run away. If you felt as
I feel, you would run away. But I am going straight ahead."

What M. Cou6 might have said, more plausibly, is that we
can sometimes employ the imagination to do with less effort
and with less psychical wear and tear, what we ordinarily ask
the will to do. Every father confessor knows that. Certain
temptations in the imagination, ordinarily called "bad
thoughts," can occasionally be ejected more skillfully and
more swiftly by the use of the imagination than by the use of
the will. Is there any confessor who has not given some such
advice as this: when an evil thought comes, first, pray, then
try to forget it. If this does not succeed, introduce into the
mind the most absorbing thought that you know. Put the
good one in and crowd the bad one out. To fight one imagina-
tion with another, is sometimes more effective than to fight the
imagination with the wilL If this is what M. Couc means, we
will agree with him.

The fact is that neither the will nor the imagination is its
own master. The person is the master of the soul and of all
its faculties. *1 am the captain of my soul." I give orders;

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798 COUEISM AND CATHOLICISM [Mar.,

the will, the intellect, the imagination, obey. Like the cen-
turion in the gospel, I can say: "I have soldiers under me, and
I say to one, •Come,* and he cometh; to another, •Go,' and he
goeth. I say to my servant, *Do this,* and he doeth it" The
imagination, after all, is not the lord and master of the human
composite. It is only the faculty which produces sensory
images. Like any other faculty, it must take orders. It is
not ^uJ juris. It is not autonomous. It is my imagination.
I can train it, discipline it. I may command my imagination
to present me a picture and I compel the imagination to re-
spond. Unless my faculties are in disorder, the imagination
cannot run riot within me.

To say the truth, M. Coup's knowledge of psychology seems
rather uncertain. He says: 'It is the unconscious that we call
the imagination." Yet when a clergyman, attending one of
the lectures in New York, asked him, 'Is not the Unconscious
the Soul,** he replied, with some hesitation, '"Yes.** If the
unconscious is the imagination, and also the soul, then ob-
viously, the soul and the imagination are the same. That is
at least novel psychology.

But there is an even more fundamental psychological
blunder, on the first page of M. Cou6*s only book: ''It is neces-
sary to know that two absolutely distinct selves exist within
us.** Now M. Coue must know that "double personality** is a
pathological phenomenon. Even when it is present, there is
no real proof of two persons in one. And we are not all
pathological cases. We are not all twins, least of all twins in
one skin. Each individul is one, and knows it unless he is
diseased or drunk. But M. Cou^ would apparently have us
believe that every one of us is a greater freak of nature than
the Siamese twins. They were visibly two. Are we invisibly
two?

But it is perhaps unkind to be too accurate with M. CouL
We must allow him his hyperbole. All enthusiasts exaggerate.
We must be content to get at his meaning rather than to
analyze his explanation of his meaning. Perhaps this is what
Father Barrett had in mind when he wrote: "Rightly under-
stood, there is nothing in M. Coup's theory and method which
should hinder Catholics from a belief in or use of his help.**

It must be remarked, however, that M. Coup's predilection
for the imagination, and his corresponding antagonism against

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1923.] COUEISM AND CATHOUCISM 799

the will, lead him to a conclusion that is dangerous from the
moral point of view. He denies the freedom of the will. "We
who are so proud of our will, who believe that we are free
to act as we like, are in reality nothing but wretched puppets
of which our imagination holds the strings. We only cease to
be puppets when we have learned to guide our imagination. . .
We may compare the imagination — ^the "madman at home'
as it has been called — to an unbroken horse which has neither
bridle nor reins. What can the rider do except let himself
go wherever the horse wishes to take him." ^* Those sentences
are ill-advised, and in the simile of the wild horse, there is
an unfortunate reminiscence of Luther's attack on the free-
dom of the will, "The devil rides, or God rides." But M. Cou6
very probably does not mean that the will is not free or that
we have no moral responsibility. What he really means is
more accurately expressed in another place. *There are cer-
tain drunkards who wish to give up drinking but they cannot
do so. . . . Certain criminals conunit crimes in spite of them-
selves, and when they are asked why they acted so, they an-
swer, 1 could not help it; something impelled me. It was
stronger than I.' " If M. Cou6 will permit us to accentuate the
word, ^'certain drunkards," and ^'certain criminals," again we
will agree with him. But when he says, '*We are in reality
nothing but wretched puppets," and, 'Trom birth to death,
we are all slaves of suggestion. Our destinies are decided by
suggestion. It is an all-powerful t}rrant of which, unless we
take heed, we are all blind instruments,"^^ we can only say
that these sentences as they stand suggest fatalism, which is,
of course, an immoral doctrine.

But one may ask, "If M. Coup's psychology is wrong, how
does he get results?" the answer is obvious. He has hit upon
a great curative principle — optimism, hopefulness, cheerful-
ness; he has emphasized the indubitable truth that mind in-
fluences matter. Therein lies the value of his system. His
logic and his psychology are of comparatively little impor-
tance. His achievements are better than his explanations, as
a judge's decisions are often better than his reasons. If his
psychological explanations have any value it is because they
increase the confidence of the patient. Medical doctors, os^

i^Self'Mastuv Through AntoSnaa^'tion, p. 10.

17 Ntw York World, Janoary 5, %99^ article Mffned by IL Coi;^,

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800 COUEISM AND CATHOUCISM [Mar..

teopaths, and psychologists, all get better results if thejr first
win the confidence and the admiration of those who have
recourse to them. Baudouin, disciple and friend of Coui and
authorized exponent of Coueism, explains that even charla-
tans may get bona fide results from *Yake" methods: '*How do
these healers effect their cures? They do not directly apply
suggestion, but they are backed by a great reputation due to
chance or legend: people believe in them, and they make use
of fantastic methods whose strangeness and illogicality arouse
a sense of the marvelous, producing in the patient an emo-
tional state which facilitates the working of auto-su^estion.
In these conditions, faith cures/* ^' Dr. James J. Walsh in
in the February number of this magazine says, **Men have
been cured by all sorts of nonsensical r^nedies, of serious
affections, which have sometimes lasted for years, and which
have failed of cure at the hands of regular physicians. Thou-
sands of cures were made by magnets. Other thousands of
cures were made by Ley den jars. Hypnotism cured a vast
munber of people. Dowie cured people. Sdilatter cured peo-
ple. The Earl of Sandwich cured people just by touching
them. Christian Science cures people.'* And he records flie
fact that ninety*seven per cent, of those that went to consult I

M. Cou6 at Nancy have improved.^* Father Barrett also, in
the article already referred to, says "'New treatments for con-
sumption while in vogue and believed in, work a high per- .
centage of cures.** ** I

M. Coue is so well aware of the importance of influencing
the mind — or the imagination-— of the patient, that he advises
doctors to write prescriptions, even though no prescriptions
be necessary, and to give medicines, even though the medicines
haveno^value.^^ He speaks -also of patent medicines ''which
owe their only value to advertisement.** He prefers that doc-
tors should write prescriptions rather than recommend ''stand- |
ard remedies** because the prescriptions will "inspire infinitely
more confidence.** To many of us this will seem a recom-
mendation of a species of fraud. But it must be confessed
that M. Cou6 is not overscrupulous in the matter of truthfol-

is Baudouln, SnggeMtion and Attto-Suf/gtstion, p. 105.

19 "The Educated Classes and Bogus HeVgions,*' Tks G4TH«uc Wobld, Fd>niar]r,
1923, p. 59e.

so The Month, June, 1922, p. 495.

21 Seif'MoMterg Throuifh AutthSaggettlon, p. 25.

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1«23.] COVEISM AND CATHOUCISM 801

ness. He has a chapter on the education of children, in which
he says: 'If a child is lazy and does his tasks badly you should
say to him, even if it is not true. There, this time your work
is much better. Well done.* *' The principle is at least du-
bious if not inmioral. The end does not justify the means.

And yet again, M. Baudouin, describing one phase of M.
Coue*s method, says that the master ''tells a patient that he
will think of him every evening at a fixed hour, and he asks
the sick man to collect his thoughts at the specified time and
to put himself in mental rapport with his doctor. ... At the
appointed hour Coue is gardening or fishing. Nevertheless,
after a few 'sittings' the cure ensues I" Perhaps M. Cou6
argues "all's well that ends well." If the patient is cured, he
may be exf^ected to laugh at the master's little deceit. Prob-
ably, like one who has been cured of a serious (?) malady by
taking what the doctor finally admits to have been bread-pills,
he will feel a bit foolish but content.

But the dubious principle may easily be carried too far.
When M. Baudouin writes,*^ "We must not say, 'I shall be able
to resist temptation in future'; we must say, 'I shall no longer
be tempted,' he is expressing an exceedingly dangerous un-
truth, which may have tragic consequences. It is wicked to
fool a patient whom we would cure of a moral disorder.

Even the famous formula, "Day by day, in every way, I am
getting better and better," cannot always be true. Consump-
tives, notoriously, are over-optimistic about their condition. A
heavy cough may be tearing their lungs to pieces, but they ex-
plain that "it is just a little new cold that I caught yesterday."
And the poor suflTerers generally insist that they "will be all
right when the spring comes, and they can get out into the warm
sunshine again." Yet consumptives do die, even while quite
confident that they are "getting better and better every day."
Any one with a nice sense of truthfulness must look askance
at any system which fosters the pitiable self-delusion of such
patients, and if the system leads them to reject medical means
of cure, it is scarcely less than criminal. It must be said, in
M. Coup's defense, that he encourages the use of medicine and
observance of the laws of hygiene. But he seems to think that
medicine and hygiene are valuable only as a stimulus to the
imagination. Any intelligent patient, reading M. Cou6's book,

»2 SnggeMtion and AntoSuggestton, p. 219.
VOL. cacvi. 51 ,<^ T

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802 COUEISM AND CATHOUCISM [Mar.,

and accepting his philosophy might easily say, ''If the benefit
to be derived from medicine is wholly or principally imag-
inary, I shall eschew the use of medicine." The conclusion
would be logical, but perhaps fatal.

There is — ^finally — one other possible danger in Cou^ism.
Again and again Coud and Baudouin and Brooks insist that
even for obtaining moral improvement there must be no exer-
tion of the will. ''Be quite passive, let the imagination do its
work alone, unhindered.'* Exercise of will must be strictly
avoided except in the initial phase of directing or guiding the
imagination on the desired lines." ** "The wiU must not be
brought into play in practising auto-suggestion. . . . This re-
mark is of capital importance and explains why results are so
unsatisfactory when, in treating moral ailments, one strives to
re-educate the will." **

Such advice, if accepted, cannot but be disastrous. Pre-
sumably M. Cou^ is less acquainted with moral than with
physical or mental maladies. Unless he is an expert on the
treatment of all sins as well as of all diseases, he must permit
us to say that for moral cures the use of the will is altogether
indispensable. "The kingdom of heaven suffereth violence
and the violent bear it away." There are times when, with
our back to the wall, we must utilize every last ounce of will
power and drive our way through to moral victory, beating
down all obstacles, including the obstacle of a rebellious imag-
ination. Anyone who maintains that such victories never
happen, that the imagination in the moral life is always vic-
torious over the will, is talking beyond his knowledge. And
any man who has conquered temptation knows that M. Coui
is mistaken. His plea for the disuse of the will in the moral
struggle is incomparably more unfortunate than his misunder-
standing of the elements of psychology.

There is one more rather casual but important remark of
M. Cou^, to which exception must be taken. He says, "Mir-
acles happen in our time as they have done in the past I
mean the things that are called miracles. For, of course, there
is no such thing as a miracle."'* This is not the place to
argue about the fact of miracles. But if M. Cou^ claims that
his cures are the equal of those of Jesus Christ, he has for-

si New York World, January 6, 1923. u Ibtd. 25Self'MaMtMrg» pp. IS, 14.
29 Sew York World. January ld« 1923, artfda tl^nea hj X. Coii«.

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1923.] COUEISM AND CATHOLICISM 803

gotten the modesty which seemed so characteristic of him
while he was among us in America.

We do not read that Cou6 has opened the eyes of a man
bom blind, or that he has cured leprosy with a word, or that
he has raised the dead. Coue's cures are confessedly within
the scope of nature. Christ's cures are, many of them,
quite beyond the power of nature. Furthermore, in Our
Savior's method there was no formula. There was no delay.
There was no danger of relapse even if the patient failed to
reassure himself "day by day.** Christ's cures were, so to say,
peremptorily performed. "Lord, if Thou wilt. Thou canst
make me clean." "I will, be thou made clean.*' "Lord, that
I may seel" "Receive thy sight."

When M. Cou^ has summoned from the dead a man whose
body has been in the grave for days, and makes him live
again, and when M. Coud, after passing beyond, returns alive
from the grave, it will be time enough for him to say, *There is
no miracle." And he must not take refuge in an a priori denial
of the reliability of the records. That would be a dangerous
game for him above all others. Let him rather take refuge in
a discreet silence. Or let him admit that Christ has a secret
that has remained all His own. In a word, finally, let him do
what he can to alleviate suffering. We will grant him his
full meed of praise as a benefactor of the sick. But he would
be well advised not to delve too deep into philosophy, even
the philosophy of his own system of auto-suggestion.

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THE BABD OF BBOADWAY.

By Euphemia Van Rensselaer Wyatt.

j|N their race for the laurels of the most popular
playwright, Messrs. Cohan, Shipman, A. A.
Milne, and Hopwood have recently been worsted.
And by whom? By one W. Shakespeare, who,
notwithstanding the fact that his plays have those
two handicaps most dreaded by the prudent manager — cos-
tumes and verse — has had his name in blazing lights over
four theaters at one time on The Great White Way, while
Vaudeville, not to be outdone, is featuring him in a twenty-
minute morsel and Brooklyn has enjoyed her own particular
feast. Two Juliets have breathed their yearnings to the moon,
two Hamlets and a Shylock have stripped bare their souls;
while the author himself has been shown us as the protago-
nist of a poetic drama of real distinction.

For years and years the rumor has been current that Mr.
Belasco was to allow David Warfleld to abstain from his
decade's diet of spaghetti in The Music Master to assail more
enduring fame in The Merchant of Venice. Nineteen-twenty-
three has at length seen this production, for which such tedious
preparation has been made. So far as money is concerned,
none has been spared. One cannot say so much for the text.
If we desire a meticulous picture of Venetian customs and
costumes in the sixteenth century, our eye is fully satisfied,
but in return our soul is troubled with a badly mangled play
In Shakespeare's own version, the charming Portia, who is
indirectly responsible for Antonio's predicament, is woven
like a fine thread of gold into the coarser fabric of the play.
The far-fetched and rather tiresome episodes of the caskets
and the suitors are intended by their very elegant artificiality
to emphasize the grim sordidness of Shylock's revenge. One
moment we see Bassanio, gorgeous in the fine raiment An-
tonio's loan has procured, gaily winning the lady of his
dreams; and the next, poor Antonio haled off to gaol for his
debts. Even so, in Hamlet, the ghost and his revenge are
placed in close contrast to Ophelia and her love. No producer.

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1923-] THE BARD OF BROADWAY 805

however hardy, has ever dared to play all the ghost scenes
in direct sequence with the Ophelia scenes following; in fact,
it is impossible to transpose Hamlet to any extent without
undermining the whole of its delicately contrived structure.
It may show an inherent weakness in The Merchant of Ven-
ice that Mr. Belasco, in his version, has been able to suit the
action to his scenery, thus giving us an Act IL that is entirely
Shylock's, and an Act III. that is wholly Portia's. Instead
of a mounting dramatic interest, we thus have a descent from
Jessica's elopement, Antonio's misfortunes, and the Jew's
demand of a pound of Christian flesh to the tame tableau in
which the Moor opens the wrong casket and Bassanio the
right one.

So fascinated was Mr. Belasco with life in Renaissance
Venice that what seems a good ten minutes of Act IL is con-
sumed in watching Shylock's friends throng into a synagogue
— a sight not wholly unfamiliar to the citizens of present-day
Manhattan. Notwithstanding this lavishness with supers and
scenery, we f eU ill-used, for Mr. Ernest Gros, the scenic art-
ist, although he spent a year in Venice, according to the pub-
licity man, studying the atmosphere and period, has failed
to give us the one thing that makes Venice Venice to homesick
eyes; except for the exotic architecture, the elaborate street
corners might as weU be in Padua, for never a ripple of a
canal do we seel Sir Henry Irving, who also loved the minu-
tae of good solid stage settings^ was much more generous. We
shall never forget the thrill of our youthful enthusiasm when
an apparently real live gondola bore Lorenzo to his Jessica
and they glided off together under the dark shadows of a
bridge. This bridge also lent great opportunities for the car-
nival scenes, which seemed a much gayer and more elaborate
spectacle in the older production. Personally we preferred
it to the episode of the synagogue.

Portia's present villa is an enchanting picture. Through
a very Venetian archway one looks down over a sunken gar-
den at the Adriatic and her islands far below. But such is
the insidious poison of too much realism that we spent the
next half-hour wondering if our memory deceived us or if
there were really any hilltop available for building sites on
the low and marshy Venetian mainland?

The court scene, however, was pictorially quite perfect.

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806 THE BARD OF BROADWAY [Mar..

The Lion of St. Mark blazoned on the walls, the dark wood
paneling, the very princely Doge of A. S. Anson in the im-
memorial conch-shaped gold cap, gorgeous in ermine and
gold, and the beautiful scarlet of Portia's judicial robes — ^all
were most splendidly satisfying. Everything was there, in
fact — except a Shylock.

Although Mr. Warfleld dutifully sharpened his knife, he
gave no more illusion of being capable of carving that slice
from Antonio's breast than a weU-mannered terrier whose
master has suggested to him that he tear the throat out of a
calf. Instead of tremors for the Christian doomed to vivisec-
tion, we felt there should be more fair play for the little He-
brew, deprived of his gold and led off by the stalwart friar
to be baptized. Mr. Warfleld has tried to make Shylock less
of the antique villain of tradition; but in emasculating his
barbarity, he has lost the play. We believe the author had
a Jew in mind whose power of crafty cruelty would so ravage
the audience, that they would turn with relief to the buffoon-
ery of Gobbo and the airy wit of Portia, and their nerves,
outraged by the gruesome court scene, would be salvaged by
the delicious poetry of a moonlight night at Belmont. War-
field is a master of pathos, but he is not a tragedian. The
racial outburst of de Levis in Loyalties was far more con-
vincing to us than when Shylock demanded:

''Hath not a Jew eyes? hath not a Jew hands, organs,
dimensions, senses, affections, passions? fed with the same
food, hurt with the same weapons, subject to the same
diseases, healed by the same means, warmed and cooled
by the same winter and summer as a Christian is?"

Not that we wish to suggest that Galsworthy has written
a better speech, but remembering Irving, Tree, and Hampden
in the same rdle, we begin to wonder if a Christian actor is
not better suited to the part After all, Shylock and de Levis
are Jews — as Christians see them. If we ever feel any sym-
pathy for de Levis, it is not for his being technically correct
in demanding his own money or for his withdrawing his
charge against Dancy — ^when it is too late — ^but rather when
he swallows all his social ambitions and shouts his racial
defiance against his smart fellow club-members. So it is with

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1923.] THE BARD OF BROADWAY 907

Shylock. It is not his tears for his ducats and his daughter —
such a shameless renegade and thief that she can barter her
dead mother's ring for a monkey — ^nor his sniveling recanta-
tion of his faith that excites our interest, but the very ruthless-
ness of his hate, the majestical savagery of his revenge. In
place of the scene in which Shylock baits Antonio led out by
his gaoler, Mr. Belasco has substituted an interior view of
Shylock's home, in which the old man discovers his daughter's
defection. Both Belasco and Warfleld have tried to make
Jessica's loss the keynote of Shylock's madness for revenge —
even to the extent of supplementing Shakespeare with such
speeches as:

''My daughter — Oh, my daughter!
A Jewess with a Christian ..."

Yet in Shakespeare's play, at the first encounter of Shylock
and Antonio, the moneylender mutters:

''How like a fawning publican he comes !
I hate him for he is a Christian;
But more for that in low simplicity
He lends out money gratis and brings down
The rate of usance here with us in Venice.
If I can catch him once upon the hip,
I will feed fat the ancient grudge I bear him."

An Anglo-Saxon audience — ^whether Elizabethan or twen-
tieth-century — ^will always have a certain respect for a Shy-
lock who is the social outcast — ^the bitter minority — but who,
in the last extremity, is not afraid to show his resentment of
the Christian who

Spit upon my Jewish gaberdine.

But in showing that well-filled synagogue and the streets
teeming with other gaberdines, Belasco gives us the impres-
sion that Venice outrivaled even New York in the numbers
of her Jewish population, and though Shakespeare takes great
pains to introduce only two other Jews into the play and to
emphasize the fact that even Shylock's own servant was a
Christian, we leave the theater with the feeling that, as we

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808 THE BARD OF BROADWAY [Mar..

ourselves were that night, as on other nights, bounded by the
descendants of Abraham, so also were Antonio and his few
Gentile friends surrounded and encompassed by the children
of Israel.

The bloodshot eyes, the sinister majesty, of Sir Henry
Irving asjhe Venetian Jew kept audiences on both sides of
the Atlantic entranced for many years. We doubt if Warfleld
will ever be called upon by popular demand to repeat his
version. And, of course, Sir Henry was blessed with that
most entirely captivating and graceful Portia of the age —
Miss Ellen Terry. Belasco was wise not to dominate Warfleld
with such a Portia, but we do at least demand a Portia who
is not a girl with high-school giggles.

What a pity that Miss Barrymore did not have a Shylock
in her train instead of a Romeo, for we can imagine no more
fitting successor to Miss Terry. For Juliet, Miss Barrymore
had every requisite except the paradoxical one of inexperi-
ence. In the days of Captain Jinks there was a Juliet ready
to hand. But the knowledge of life, the strength of purpose,
the ripeness of viewpoint, that enabled Miss Barrymore to
give us her Rosa Bernd — that will enable her to interpret many
other major rdles — ^inhibited her from being Juliet. She was
Juno, not Nausicaa.

It is the almost unbelievable youth of Jane Cowl and
Rollo Peters as the Veronese lovers that bears them along on a
triumphant surge. The balcony scene was shot with tears and
laughter. They were so absurdly and so beautifully earnest,
so serious, so grown-up, so happy, and so single-minded.
Shakespeare and George Meredith and Barrie and Booth
Tarkington have understood the pathos and the humor and
the insensate beauty of young love. Romeo is the "^Seventeen"
of the Renaissance.

The settings designed for this Romeo and Juliet by Rollo
Peters are as happily selected as their protagonists. Though
very simple, the quaint perspective that one sees through an
archway in the Veronese street scene suggests a Ghirlandaio;
so, too, do the groupings and color schemes of the crowds in
the street brawl. Though the Mercutio does not quite measure
up to the standard set by Basil Sydney in the Hopkins pro-
duction, the Selwyns have collected a company that is most
satisfactory. The text, indeed, has been rigorously cut but

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1923.] THE BAUD OF BROADWAY 809

not so that it seriously impairs the continuity. The final cur-
tain falls upon the death of Juliet — an ending which would
have been the end to any lesser man. But Shakespeare saw
the more mature completion of the tragedy in the arrival of
the parents — ^just too late< — and the ending of the trivial feud
over the bodies of their children.

Nothing more delicately virginal than Miss Cowl in her
deathlike sleep can be imagined. Indeed, throughout she
gives us a Juliet in pastel shades — so deliciously excited over
the party, her meeting with Romeo, his love, her wedding, and
then so very young and forsaken and frightened, and so
superbly daring when she puts the potion to her lips and
braves the awakening in the tomb. Though beauty is not one
of Mr. Peter's gifts, his Romeo is a thoroughly lovable, mad-
cap boy, with a healthy enjoyment of a fight and a good time —
between his sighs for Rosaline. The rapt reverence of his
first kiss with Juliet was as full of poetry as the exquisite lines
are, and the audience shared with the understanding friar his
enjoyment of the boy*s breathless recital of his supreme ro-
mance. After the fatal fight with Tybalt, it was a most de-
spairing, headstrong youth that beat his head upon the flags
of the friar's cell — so deaf to reason, so doomed to woe, and
then, the next moment, so near to heaven when he hears that
he may see his Juliet again.

Romeo and Juliet is not a somber tragedy, nor a drama
with a problem. It is the idyll of the spring, of buds that
smile and open, and, in their blossoming, die. The fruits that
ripen later are another story. Smiles and tears must have
been in Shakespeare's heart when he wrote it. If its players
can win no smiles, they can win no tears either. It is because
both are freely given in the present production that Broadway
has taken it to her bosom as a real success — a success that
even Maude Adams and Faversham in the heyday of their
popularity could not achieve.

Three girls, answering either to "'Cash! cashl" or to the
roster of a high school, sat behind me.

**Gee, but this beats the Gingham Girl hollow I" was their
encomium; "Say, ain't every woid wisdom?" and **I could sit
here all night," their ejaculations. At the end, they decided
that Shakespeare was a pretty good author and that they
would go to see The Merchant as well as Merton of the Movies.

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810 THE BARD OP BROADWAY [Mar.,

They also regretted that Hamlet was about to close. '*Gert
has seen Hamlet twice, and she says it's the best show on
Broadway/'

That, to me, is the most interesting part of the present
production of our greatest tragedy, that the audience follow
it, not merely as a vehicle for John Barrymore, but as a play.
One may object to the Barrymore mannerisms, to a lack of
restraint, but at least he has made Hamlet a living story to
those who had buried it as a classic, and has played it in one
of the largest theaters to standing room only on the longest
run that it has enjoyed for years. To doubt that it is his own
personality that keeps the performance keyed up to high
tension, one has only to see Miss Arthur give the closet scene
in Vaudeville; though this is not a wholly fair comparison,
for to step into the queen's chamber after nearly murdering
the king at his prayers is very dififerent from walking out on
a stage where, a moment before, a funny team had been
warbling, ^'Let me be your Umty Gumty Goo," and showing
what it was like to take your wife to the movies after you were
married to her. Miss Arthur is a personable Prince, and her
rich voice and clear diction were pleasing, but when her
father's ghost slid on — and it was a real ghost this time — ^no
icy shiver went down one's spine. Though Hamlet may have
been cursed with doubts and ideals, he was an essentially
masculine person, and one wonders more than ever why
women have always yearned to play him.

The present producers, Messrs. Hopkins and Jones, have
shown their plasticity in that they have taken criticism in
good part; and, between the first week and the last, the un-
seen ghost has put a more sepulchral tremor in his voice; the
scene has been restored between Hamlet and the courtiers
when he ofi'ers them the pipe; and Ophelia's burial in the
banqueting hall, which so disturbed the first-nighters, has
been embellished with iron gates and crosses to suggest a
graveyard out of doors. Though Jones's setting is not so
beautiful as the one he designed for Richard HI., which, with
some arras or a portcullis, became at will the inside or the
outside of the Tower of London, yet we personally admire
the huge arched doorway of this Elsinore, with the broad
steps leading up to it. It was exceedingly fine for the battle-
ments, with the three soldiers silhouetted in its opening, and

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1«28-] THE BARD OF BROADWAY 811

it made an admirable stage for tiie mimic play, in which the
pantomime was done by gold-clad figures against an evening
sky. For the entrance of Fortinbras and the final tableau, it
was perfect. We also liked the rich green curtains with the
elongated figures of the kings of Denmark, against whose
background Polonius interviews his family and the king says
his prayers; thanks to them the play proceeds with only two
intermissions. But although it ran for a full four hours, we
are certain everyone would have gladly stayed longer to have
heard the queen pronounce her lyrical description of Ophe-
lia^s death.

Ophelia herself is not so graceful as Cissie Lof tus or Lady
Forbes-Robertson, but she is one of those Fuller sisters who
is an aulhority on the old English songs she sings so effec^
tively in her mad scene; while Blanche Yurka, the queen, and
Tyrone Power, the king, and Whitford Kane, the gravedigger,
all have been recognued as the exponents of the superior
forms of drama. A special word must also be said for the
Polonius of John S. O'Brien, who never fails to bring out the
dry humor of his part. Indeed, the wit of his encounters with
Hamlet has never been more brilliantly emphasized. The
ghost was highly effective as indicated by a light off stage,
but when Hamlet addressed the shifting ectoplasm on the
wall, something seemed lacking — ^in fact, the moving ecto-
plasm seemed endued with an hypnotic and strangely sopo-
rific power.

Barrymore's conception of the part is much younger,
more fiery, and more dynamic, than Hampden's, but he is not
quite so much the prince as Forbes-Robertson. None, to me,
have brought out more vividly Hamlet's deep affection for
his mother nor his love for Ophelia. It is true that he has not
the superb carriage, the beautiful voice, or the spiritual qual-
ity of Forbes-Robertson, but when the latter last played here,
he was at the close of a long and distinguished career, while
it is only a few years back that Barrymore was convulsing
the country with Wallingford and The Fortune Hunter. In
the meantime, he has developed his voice so that it can carry
the delicate shadings of blank verse, and has overcome his
Broadway twang and the throatiness of his former speech.
That he is a finished comedian will never come amiss; mean-
while, the best part about his performance is not that it is

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812 THE BARD OF BROADWAY [lUr^

near perfection, but that he has a capacity for hard work« a
love of beauty, and, we trust, many years ahead in which to
ripen his art. This is not a finished Hamlet; it is a growing
one.

In Will Shakespeare^ Miss Clemence Dane, the author of
The Bill of Divorcement has attempted to show us the de-
velopment of the man of genius through the influence of three
women. The theme — ^like that of The Lady Cristilinda of
short-lived fame — ^is that every spark of genius must be lit
in the creator's own soul by the fires of suffering. Young
Shakespeare, rushing away from disillusion and his middle-
aged wife, who has tricked him into marriage, falls under the
eye of the queen who, for the sake of his art, ordains that he
be the next victim of the fascinating Mary Fitton; and when,
after a burst of jealous rage, Shakespeare kills his best friend,
Marlowe, and discovers the worthlessness of the dark lady,
the queen calls his manhood to the fore and in the name of
England bids him write. His only love henceforth is to be
his Muse.

The three women are real creations, and all are excel-
lently played. One hesitates between the drab loneliness of
Miss Lenihan's Anne Hathaway, the willful fire and vivacity
of Miss Cornell's Fitton and the Queen Elizabeth of Haidee
Wright, which is one of the high lights of the season. Unfor-
tunately it is very different with the men. Which is the worse,
Shakespeare or Marlowe, it is hard to say. The character of
the latter also lacks all charm. The man who had such in-
finite compassion and understanding of human weakness is
wholly brutal to Anne in Act I., and in Act II., he refuses to
go to the deathbed of his litle dying son, preferring sweet
dalliance in Fitton's arms. Miss Dane's idea may be that his
own tragedy brought Shakespeare his knowledge and sym-
pathy for all mankind; but one cannot tamper with the heroes
of the man in the street, and it is probably for this reason
that the play has failed both here and in England. Poetically,
it is far above the plays of Stephen Phillips and contains
many beautiful passages, notably Anne's prophecy in the
beginning and the queen's lines at the end.

The poetic license which Miss Dane has taken with the
facts of Shakespeare's life are as nothing to what Norman
Bel Geddes has done to the settings. Nowhere is there flie

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1823.] BIRD MAGIC 813

smallest suggestion of Tudor England. Queen Elizabeth
enters through a Georgian portal, and her throne is lit by a
tall Gothic window, all of which m^ht be overlooked, as it
is pleasing to the eye, but when it comes to Anne Hathaway's
little thatched cottage, which, to those who have not entered
it in person, has been a familiar sight in photographs since
infancy, one must object to a baronial hall tinted in green.
It is as if Mount Vernon were represented by a Chinese
pagoda.

Mr. Winthrop Ames is to be thanked, however, for giving
a hearing to a poetic drama of such real beauty, but even an
English poetess must remember that it is "'Hands Off I*' when
it comes to tampering with the reputation of William S., for
no longer is he merely the Bard of Stratford, but of Broadway
as well 1

BntD MAGIC.

By Sylvia V. Orne Bridge.

A LITTLE moon of silver-gold,

A sky of primose pale;
What wayward ecstasy doth hold

The air? A nightingale!

My heart that on some frozen star.
Was keeping tryst with Pain,

Came back from very, very far
To clasp Delight again.

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LETTT OF CRAOOY SUMMIT.
By Esther W. Neill.

CHAPTER V.

Explanations*

]UGH WAINWRIGHT was waiting for them in the
hotel lobby. He put down his newspaper and sat
for a moment watching them as they came glee-
fully through the swinging doors together. He
was relieved to see that both children were in the
best of spirits. He had dreaded an interview with a crying,
disconsolate child. He always confessed to a ridiculous sense
of helplessness in the presence of small girls. Conversation
halted hopelessly after he had inquired about their parents'
health, their dolls, and their lessons. He welcomed, gratefully,
governesses and nurses who, courageously, bore them away to
their playrooms. He had no whimsical fancies to lead him
into the child's magical world of make-believe. His attitude
towards Don was paternally practical; it needed no forced
encouragement. Don was his comrade, his friend, his most
sympathetic companion. Don's interests were the reflection
of his own boyhood. He felt that he thoroughly understood
Don. Now, as he rose to greet his guests, he realized, with
that quick intuition which gave him an advantage over men,
that Letty must be dififerent from other girls, for Don's atti-
tude towards her was different. How had she contrived to
establish herself in the boy's favor in an hour or more when
the boy openly objected to the society of all girls? He was
amused and anxious to discover the secret of her power.

As he shook hands with her he liked the frank, friendly
way in which she looked up into his face.

'"It was most kind of you to send the car for me," she said
with a certain quaint formality that reminded him vaguely of
the manner of his own grandmother. "'It is not very pleasant
to stay in a house after one has been asked to leave."

'^Well, no," he admitted, not knowing what else to say, and

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1925.] LBTTY OF CRAGGY SUMMIT 815

he fumbled nervously with his watch chain. He h«ped the
child would not begin to cry conspicuously in the crowded
lobby.

'1 thought of telegraphing father or Ben to come for me/'
she continued with praiseworthy calm, '*but I was afraid a
telegram might frighten them. You see, we never get tele-
grams at Craggy Summit, and I didn't like to write to them
because Madame Fouard used to read the letters, and father
says we must never criticize a hostess in her own home.*'

Hugh Wainwright looked down upon the small figure with
growing approval. The child was distinctly different. Her
manner was evidently the reflection of her father's more
formal generation. From what blessed, peaceful, mountain
fastness had she come that a telegram could not reach?

"I am sorry you were left there so long," he said, and he
smiled faintly as he thought how quickly their positions had
been reversed and that he was offering the first apology.
**Madame Fouard's letter was sent to your Aunt Corinne in
Florida, so I did not receive it until today. Suppose we all
go have some lunch and talk matters over."

He had planned the lunch as a comforting sort of anodyne.
Food was symbolic of amity. It would secure further con-
fidences without questionings. Now, that he had seen Letty,
he was more than ever determined to find out the reason for
her expulsion. If she had suffered, she was playing the game
with sportsman-like courage. Don'a attitude of protective
championship convinced him that her dismissal had been
unreasonable, unfair.

Letty looked around the big dining room with an expres-
sion of bewildered joy. The splashing fountain, circled by
broad-leaved palms, and harboring darting gold fish, attracted
her attention at once.

Why this is a wonderful place," she said enthusiastically,
'1 never was in a big hotel before. Are the fish really alive?
Why yes, they are really alive. Do you think we could sit at
this table close to the fountain's edge. I might feed them with
a few bread crumbs.* I'm — ^I'm very fond of fish."

You mean you like to eat them?" said Don with his mind
upon the menu.

Why no, I like to watch them. Look at the big one. He's
like a flash of sunlight in the water. I think he must be the

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816 LETTY OF CRAGGY SUMMIT [Mar.,

father of the family, he looks so very wise. And that castle in
the middle! Isn't it beautiful? Just like one in a fairy book
with a moat all around it. Fve always wished that Craggy
Summit had a moat/' she added r^r^ully.

*'Dad had one in England," said Don, anxious to uphold
his family against a girl who seemed his superior in so many
ways, '"he lived in a real castle with a real moat when he was
a boy."

"Oh! did you?" said Letty, her eager little face aglow with
interest, "Why I never njet anyone who owned a moat before."

And so Hugh Wainwright, before he was quite aware, found
himself talking to the child about his boyhood in England,
with an ease and confidence that he reserved only for Don.
For the moment his business engagements were forgotten.
Pictures of his stately English home drifted across his mem-
ory: the great hall with its suits of armor and its anci^it
weapons used valiantly by his noble forebears to defend their
castle against all aggressors; the secret stairway that led to
the chapel; the long avenue of gigantic yews that bordered
the driveway; the lake that mirrored the turrets and towers
and set the narrow windows aflame with the reflections of
the sunset.

Letty listened breathlessly, and when he paused she said
with spirited sympathy :

"Oh, I don't think it was fair for your older brother to get
it. Your older brother who had lived nearly all his life in
India and who couldn't love it as you did. Why it must have
been dreadful to go away and leave a place like that, for you
can't help loving a home, Mr. Wainwright. Why I love every
little stick and stone at Craggy Summit. I know where the
birds nest and where the bees have their hives, I know all the
little streams and the stepping-stones, I know how the red
light rests on the pine trees until they look as if they were on
fire. Why, nobody can forget a — home.*'

He was pleased and surprised by her quick understand-
ing. She was voicing his sentiments where even Don had
failed, for Don, who had traveled over two continents with
him, had no very definite recollection of the home that his
own mother had made in those brief beautiful years of her
married life.

The engrossing stories were interrupted by the dextrous

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1923.] LETTY OF CRAGGY SUMMIT 817

waiter who brought in lunch — a delectable meal of various
courses — and thus an unpleasant situation was metamor-
phosed into a festive occasion after the manner of Hottentots
spreading a feast 'Ho celebrate a change of habitation." Letty
openly expressed her appreciation of the good things to eat,
and she seemed most grateful for the friendliness which the
hospitality of the hotel could not fail to engender.

"I wish Ben could have come to this party/' she said as
she dipped into her fancy mold of ice cream. '"It's been just
like a birthday. Did you see the little frog that Don gave me,
Mr. Wainwright? I really think it's beautiful. He brought
it to me because he thought I might feel bad about leaving
school. I think it was most kind of him."

Don was plainly embarrassed now. He choked down a
glass of ice water. **You know I took a live one from her,"
he hastily explained. ''It wasn't fair to take a live one. It
jumped out the car window and got messed up on the wheels."

Mr. Wainwright adjusted his glasses and viewed the frog
critically. He was so pleased by this rare exhibition of his
son's thoughtfulness that he felt a sudden tenderness for the
child who had inspired it. "Why, that was quite decent, Don.
I'm glnd you got it."

"But it doesn't seem quite fair to keep it," said Letty
earnestly, "because you see I didn't feel at aU badly about
leaving school. I'm so glad to be going home, and father and
Ben will be delighted to get me back after all these months."

Her positive belief in her loved ones' faith in her, proved
conclusively to her host that she stood in no need of his
extenuating excuses.

"I'm sure of that," he said.

"The only trouble was," said Letty cheerfully, "I had never
been to school before, and so I did not know how — ^you
really can't know a thing until you learn how. I used to do
all sorts of things that people did not like. I don't believe
I had a single friend except Milly Eraser, she was seventeen;
she was awfully fat and stupid. She used to get me to help
her with her French every day. You see, Ben taught me
French. It was a game we used to play in the work shop
after dinner. He would ask for all sorts of things in French
and I would run and get them. After a while he used to tell
me stories in French and soon I could understand them aU."

VOL. cxvi. 52 r^ T

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818 LETTY OF CRAGGY SUMMIT [Mar.,

**I wish Ben would do the same for Don,** said his father.

Don feared the conversation might become too personal.
''What sort of things didn't people like?" he asked.

''Well, I brought a snake into the classroom one day,**
said Letty. "I found it in the garden. It wasn't a real garden,
just a little dirt space where they had planted some ivy be-
tween a brick wall and a cement yard where they dried clothes.
I don't know how the poor little snake got there. I put it in my
pocket I thought I would keep it on my window sill in a
little tin cracker box and feed it until I went home for the
summer and then I could turn it loose in the woods where it
could meet other snakes and take care of itself. When the
bell rang for our French lesson I just ran in because I knew
I would be late if I went upstairs, and then — ^well, the snake
crawled out of my pocket when I wasn't looking. Made-
moiselle fainted — I don't know why — and the girls jumped up
on chairs and desks and really acted as if they were crazy.
You know a little garter snake couldn't hurt anybody. Then
there was another day when I unlaced my boots in the class-
room. You see I used to go barefoot at home and the shoes
were a little tight. Mademoiselle scolded and scolded. You
would have thought I had murdered somebody. I couldn*t
understand everything she said, because I had never been
scolded in French. Then there were other things. I used to
talk in the halls. Of course, I never used to talk in the library
at home when father was writing his history, but we always
talked in the halls. And then one day I went out in the garage
and helped Madame's old chauffeur fill the grease cups. I
used to help Ben at home, and the poor chauffeur's wife was
sick and he was in a hurry to get back to her; and then one
afternoon I went fishing."

"Fishing," exclaimed Hugh Wainwright. He had been
listening with amused sympathy to this frank confession. It
seemed to him a pitiable little story of a healthy outdoor child
struggling in a weak way to escape from all Madame Fouard's
cramping conventions. "Are you a fisherman? So am I."

She put her hand upon his coat sleeve, she was warmed
by his unmistakable tone of friendliness. "Why yes, I used
to spend a good deal of time fishing. Colonel Churchill Scott
stocked his streams some years ago and the fishing there is
fine. I wish you would go with me some day, Mr. Wainwright,

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1923.] LETTY OF CRAGGY SUMMIT 819

I think you would enjoy it." She issued this invitation in the
same way in which her father had so often spoken to en-
thusiastic anglers of his acquantance. It did not occur to her
that the suggestion was at all unusual. She had lived since
babyhood in a masculine household and she had been treated
with a certain deference which seemed to obliterate differences
in age. Ben and her father had always included her in their
camping trips. Don viewed this growing intimacy between
his father and this strange girl with some astonishment.

**The fishing around here is very poor," she continued,
speaking like an expert. "You see, last week the weather
was so warm that I went fishing all by myself. I knew that
none of the girls would go with me. They never would have
baited a hook after the way they acted about that little snake,
so I took the street car at the corner — the one marked Pleasant
Park — and when I got there I hired a boat and a fishing line.
I had a dollar that Ben had given me when I left home. But
I only caught two fish and I brought them home because I
thought Madame Fouard would enjoy them for her supper.
Well, I can't tell you all she said to me, and she threw the
two fish in the waste paper basket and she seemed to turn
purple with rage and she said I must go home at once because
I had been seen fishing and rowing around the public park
with a low-lived boy. He really was a very nice boy, Mr.
Wainwright. He was a very well behaved little negro — ^he
never spoke unless I spoke to him."

Mr. Wainwright laughed behind his napkin. **If s a d —
shame," he said, forgetting Don's presence. "Madame Fouard
couldn't understand a normal human being if she tried. I
think you've made a happy escape, Letitia, and I'll accept your
invitation to go fishing the first chance I get"

"Well, I wish you would give me the chance first," said
Don with sudden resolution. "I don't know what to do with
myself this summer. I hate staying around hotels with mother
and Alicia. I wish — I wish you would let me go home with
Letty. She's such a kid to go traveling alone. I'd like to go
to Craggy Summit; they've got lots of dogs and you don't
have to worry about clothes — ^white flannel pants staying
clean, and shoe polish and hair cuts like you do at a hotel.
Her brother has a regular work shop in the west wing and he's
inventing a new sort of engine or an aeroplane or something

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820 LETTY OF CRAGGY SUMMIT [Mar..

interesting. He's a fine fellow. I saw him last year. They*ve
a great big house, and I guess they would take me to board.**

Letty listened to this suggestion with real pleasure. She
had altered her opinion of Don. Had he not rescued her from
Madame Fouard's imprisoning walls, given her a jeweled frog,
and led her to a party? Her generous spirit wished to recom-
pense him at once.

"Why, of course you can come, Don,** she said promptly.
**We couldn't let you pay anything, but father and Ben would
be most pleased to have you.*'

'"Do you really think so?'* said her host, sharing for the
moment Don's enthusiasm. ''Some people object to boys.
He might be in the way."

"In the way," she repeated. "Why there are five himdred
acres at Craggy Summit. How could he be in the way?"

"But he would have to go into the house to sleep and eat,
you know."

**Well, of course, but you have never seen the house, Mr.
Wainwright. We have twenty rooms and half of them are
never used. Mam* Lize says that during the Civil War one
hundred soldiers slept in the house and two hundred in the
barn. Of course, nobody wanted the soldiers, but when Ben
was at college I've heard him say that he used to bring fifteen
or twenty of his classmates to spend the Christmas holidays.
My father says that a front door should never be locked: a
friend might come by and misunderstand it"

Don did not smile at this exaggerated ideal of hospitality.
It seemed to him a conclusive argument to support his own
reasonable request. Hugh Wainwright, looking across the
table, caught the anxious, eager expression on the boy's face
and he realized that a refusal would mean a keen disappoint-
ment. And why should he refuse? He was convinced that
Letty, with her trustful unsophisticated attitude towards
strangers, was too young to make the long journey alone.
Don, though only sixteen, was an experienced traveler, his
judgment was good and he was altogether trustworthy. No
doubt, Letty's father would appreciate their solicitude for her
safety and invite the boy to remain as a visitor for a week or
more.

And^ a friendship was thus established, it might be pos-
sible to make some sort of business arrangement for the re-

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1923-] LETTY OF CRAGGY SUMMIT 821

mainder of the summer. Don's vacations were becoming a
real problem, he was getting too old for the regulation boy's
camp and his stepmother's choice of resorts offered him
nothing in the way of desirable amusement. Craggy Sum-
mit, with its healthful mountain air, its freedom from petticoat
dominion, might be a beneficial place to keep him busy and
contented.

Letty's affectionate revelations of her father had given
Hugh Wainwright a new viewpoint of his relative, altogether
different from his former prejudiced opinion. He knew that
Corinne and her brother were not on friendly terms but, with
a gentle consideration, which was one of his most engaging
traits, he had refrained from questioning her as to the cause.
When he had first met her she had been living with an ancient
cousin of her mother, near Paris, and they had been married
from the old aristocrat's picturesque ch&teau. Corinne's half-
laughing allusions to her one relative in America, an older
brother, who had never '"understood" her, had but added a
touch of pity to his chivalric sentiment. Now, after three
years, though he still loved her devotedly, he could view her
with clearer vision and he wondered if her clever, humorous
descriptions of her brother's irritating characteristics were al-
together true. Letty's echo of her father's teaching showed
him to be a man of fine instincts, pursuing a harmless literary
career. It might be interesting to allow Don to go to Craggy
Summit as a precursor of peace. It was an experiment worth
trying. Hugh Wainwright was accustomed to making quick
decisions. His hesitation in this matter had been unduly pro-
longed."

"You can go for a week, Don," he said, as they arose from
the table, "and then we'll see — ^we'll see. We have only an
hour and a half to train time. You'll have to pack a suitcase.
Come back to the office. Fay will attend to the tickets. You
haven't any time to lose."

And then Letty felt, vaguely, as if she had been caught in
a wind storm on the mountain side. Everything seemed to
move around her with mysteriously driven swiftness. The
big ofiSce building stood out against the sky like some great
boulder, she found a certain exhilaration in the hurry and the
noises around her over which she had no control — the roar of
the thunderous streets, the insistent ringing of the telephone,

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822 LETTY OF CRAGGY SUMMIT [Mar..

the staccato clicking of the typewriters, the hurried orders that
were directing her journey home.

Her small steamer trunk, which she had left at the Acad-
emy, was brought to the baggage room by a bright yellow taxi.
Don's bag was promptly packed by Mr. Wainwright's valet
Mr. Fay was at the station with tickets, new magazines and
two large boxes of chocolates, and at four o'clock the young
people were standing in the observation car watching the in-
tricate tracks of the great terminal grow dim in the heavy
smoke from the fast-moving train.

CHAPTER VI.
Home.

They reached Letty's beloved little southern town at seven
o'clock the next morning. As Don descended the steps of the
train and looked around him, some of his enthusiasm for this
untried summer resort vanished. The station appeared to
have contracted since he had seen it nine months ago, the
tin roof was more heavily blackened with cinders and the
creaking wooden platform had suffered an added burden of
crates and barrels, but the scarcity of bags and trunks, in
the small baggage room, seemed to prove the unpopularity
of travel to this particular part of the State. And the large
automobile, which obligingly conveyed Aunt Corinne to her
ancestral home, had abandoned the unlucrative business of
meeting trains. It was more economical to maroon the ma-
chine in the garage and wait for possible picnic parties than
to waste gasoline, and endanger tires, running down the un-
paved street to pick up potential passengers.

Don was a trifle dismayed when he saw the vacant space
which the station automobile had formerly occupied.

"I don't see why you didn't let me telegraph," he said
reprovingly to Letty. "Everybody gets telegrams. Nobody
here to meet us. I don't see how we are going to get out to
your house. That big auto isn't anywhere around."

'It doesn't make the least difference," she assured him,
her face radiant with happiness as she looked up and down
the familiar street. "I can get anybody in town to take me
home."

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1923.] LETTY OF CRAGGY SUMMIT 823

The old station agent, seeing her in the distance, dropped
a drummer's sample case and came hurrying forward. **Why
if it ain't little Miss Letty Markham/' he said, grinning broadly
and showing his toothless gums," I reckon your pa an' Mr. Ben
will go clean out of their heads to see you again. Didn't they
know you was comin'? I ain't seen that freak auto of Mr.
Ben's for some time."

"It's a surprise," she answered joyfully. 'TTou see I wanted
my coming to be a surprise and I don't like to frighten people
with telegrams. I guess I'll hire a hack to take me home.
That would be the easiest way, to hire a hack."

Don had assumed a manner of superiority on the train
and Letty had borne with it patiently because she felt her own
helplessness compared to his far-traveled experience. But
now that she was home again, their positions were reversed.
He was a stranger, ignorant of her cherished domain and its
illimitable resources. His supremacy was at an end.

There's Uncle Eph's hack over there," she said with sud-
den resolution waving her bag to an old negro on the other
side of the street, "Come on over. Uncle Eph, I'll hire you."

The old negro galvanized his bony horses into life by
touching them with a leaf-tasseled whip. The ancient vehicle,
with its ragged upholstery, drew up before the steps of the
station and Uncle Eph, in a battered silk hat and a faded
green livery, both elbows displaying a red flannel undershirt,
clambered down, with some difficulty, from the box.

^'My Lawdl ef it ain't Miss Letty — Jump in, chile — ^Yer
jump right in dis yer hack an' I'll carry yer straight on home."

"But I don't want to go straight on home," she objected.
"I want to go shopping. You see I've been to the city and I
would like to carry home a few presents. I want to drive to
the store — I guess I'll hire your hack for several hours — ^I'U
pay you a dollar for the morning."

"A dollar," repeated the old man. "Now Miss Letty,
seems like kerridge an' pair ought to be wuth mor'en a dollar."

"Don't hire those horses," remonstrated Don. "Why they
are just walking ghosts. They'll just fall down and die
on the road; they will never get up the hill to your
house."

"Why yes they will," she contradicted him, "you don't
know what you are talking about, Don. Why that horse, right

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824 LETTY OF CRAGGY SUMMIT [Mar.,

in front of you, is blooded stock. She belonged to CoL
Churchill Scott, she has a very interesting history. She was
a race horse and every one expected her to win the sweep-
stakes and the night before the race someone crept into the
stable and blinded her. I think it was the wickedest thing I
ever heard because — ^well, of course, she never could run
any more but one of her colts is a wonder. Haven't you heard
of Solomon S?. Everybody in this country was wild about
that horse. I call the old mare Mrs. Solomon, she's so old
and blind now, and Uncle Eph bought her for next to nothing
or Col. Churchill Scott gave her to him — I've forgottten
which. Get in, Don. Don't sit on the dog. Uncle Eph, did
you know that Peterkins is on the back seat?"

"My Lawd!" said the old man peering down through the
front window, "I reckon dat dawg is more high-toned den he
looks 'cause he don't want to walk no more. Push him out.
Miss Letty. He's gettin' so onerary and lazy I reckon he'll
jest lie down on de railroad tracks and de next engine'll mash
him flat."

^Then he will have to go with us," said Letty with cheer-
ful resignation. "He's muddied up all the back cushions, so
now he will have to sit on the floor. Now drive to the store.
I've only got five dollars, so if I pay you more than one I won't
have enough to buy presents for my whole family. Peterkins
is full of fleas so I think his being here ought to take some-
thing off the price. It's better for you to be driving around
than to do nothing at all."

The old man chuckled his appreciation; "Yer talk jest
like yer own grandma, my ole miss. I reckon, seein' it's you,
I'll do jest as yer say, but a dollar ain't much to pay for a
fimeral hack."

Letty laughed; **You ought to be glad we're not a fu-
neral," she said as she settled herself in comfort on the muddy
seat.

"Gee I You're a regular Shylock," observed Don, and
there was a touch of admiration in his tone. "You ought to
buck up against some of the taxi drivers in town."

"Well I wouldn't want to," she said, "I think hacks like
this are much nicer."

"Nicer," he exclaimed, "nicer! Do you think blind horses
and hacks full of fleas are nicer than automobiles?"

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1923.] LETTY OF CRAGGY SUMMIT 826

"I think everything here is nicer than the city,** she an-
sured him. "Oh Don, it's all so friendly and slow and — and —
it*s — ^home."

He saw that there were tears in her eyes. He dreaded
crying spells. She had been so game, through all her diffi-
culties, he told himself, and now that she was happy she was
going to cry. Girls were inexplicable I But in a moment
Letty had recovered herself, for emotionalism has no place
amid the practicalities of shopping and Eph had stopped
his horses, obediently, in front of the carriage block that
marked the entrance of the largest store in town.

Letty got out and approached the coatless proprietor with
polite deference, and indeed his establishment seemed to
merit respect, for it combined the complexities of a depart-
ment store — ^including feed and fodder — ^with the saced barred
custody of the United States mail.

"How do you do, Mr. Gooding," she said with her appealing
smile, "I want to buy a few things for father, Ben, Zeke and
Mam' Lize. I only have four dollars to spend," and sitting
down on a cracker box she sought his advice with a friendly
confidence that would have eliminated all intention of dis-
honesty in the mind of any reputable man.

To Don, whose gift buying had usually been done in large
jewelry shops at the suggestion of his father, Letty 's methods
seemed as strange and original as the presents that she pur-
chased. She bought a pint bottle of ink and a dozen pen points
for her father. She selected the pens with great care, for
many of them in the drawer were rusty.

"I ain't had many calls for pen points," the store keeper
explained. "The people around here use goose quills mostly
— ^I reckon that vinegar barrel leaked in on this here box — ^but
there's a dozen bright ones and one thrown in for good meas-
ure. Now, what else can I do for you. Miss Letty?"

Her next purchase was a bag of assorted screws for Ben,
then a pipe and tobacco for Zeke, some peppermint sticks for
Zeke's many grandchildren and a pair of carpet slippers, "the
biggest that come," for Mam' Lize. When these items were
wrapped up and paid for, she found that she had ten cents re-
maining which she promptly invested in a package of flea
powder for Peterkins.

*1 really don't like to see that little dog so tormented,"

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826 LETTY OF CRAGGY SUMMIT [Mar.,

she said, as she piled her bundles into the hack. ^^Now, Don,
tell Uncle Eph to start home."

As they drove down the narrow street with its line of
two-storied houses, its cobble-stone gutters and its bricked
sidewalks, forced into uneven hillocks by the roots of the
overshadowing trees, Letty entertained Don by telling him
interesting facts about the people. Her happiness was infec-
tious, her stories surprisingly diverting.

"Oh there is Tony, the barber. You wouldn't guess that
he expects to be killed most any day by a secret society now,
would you? Why last year he hired a man to put some coal
in his cellar and when the man had finished he went into
Tony's shop to get his hair cut. Of course, his hands were
dirty and the door was painted white and so he left the print
of all of his fingers near the knob. Tony saw the mark of
the black hand and thought he was done for, so he ran away
and nobody could find him for two weeks and his wife and
baby cried all the time he was gone."

"They couldn't," refuted Don. "Nobody could cry tu'o
weeks without stopping."

"Well, maybe they stopped, now and then, to take breath,"
she generously admitted.

Don dismissed this feat without further argument.
"Where was Tony all that time?" he asked.

"Pere Jean found him," she answered. "I think Pere Jean
would make a fine detective; he can find out— everything."

This was a new viewpoint of the old priest's personality.
"I don't know about that," said Don doubtfully; "Detectives are
mighty brave men I think — I guess they have to do a lot of
shooting and killing. I read a story once where a man had
to kill five people before he could get away."

"That's nothing," said Letty loftily, "Pere Jean was in the
war and captured ten men without killing one. I think sav-
ing people's lives is harder than killing them — Oh! look there.
• There's Mr. Allison opening up his office. He's the editor of
our paper. He has a telegraph in the room with him that tells
him news from all parts of the world — I think it must be
wonderful to have news clicked at you all day long. And
there's the baker — he's awfully fat and sort of purple in the
face but he's very kind. He gave me a gingerbread horse
once, for nothing. It had raisin eyes but it only had two legs.

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1923.] LETTY OF CRAGGY SUMMIT 827

I guess he forgot to put on the other two. And there's Mr.
Colfax, he keeps the drug store. He has all sorts of strange
medicines on his shelves. There's one thing you just have to
breathe and it puts you to sleep and you can have your legs
and arms cut off without knowing the difference."

"Chloroform/* said Don.

•*Well, I don't know the name of it^-Oh, look there!
There's old Aunt Metabel, she's a witch. She's over a hundred
years old and she can conjure the worst way."

They had reached the outskirts of the little town. Don
leaned out of the window and saw an old negro woman sit-
ting in front of her log cabin. She looked like a bundle of
variegated rags huddled on the broken door sill.

"Conjure," he repeated, "what's that?"

"Casting spells," answered Letty, half under her breath.
P&re Jean says there is no such thing but you ought to hear the
tales that Mam' Lize tells, they would scare you half to death.
Mam' Lize says that old Aunt Metabel never needs lamps at
night because the devil calls on her every evening and he al-
ways brings his torch bearers with him to sort of light the
way."

Don laughed. **You don't believe that? he said scornfully.

**Well, no, not exactly. Pere Jean says I musn't, but I
don't like to pass Aunt Metabel's after dark. Mam' Lize says
she keeps nine black cats and that she goes riding when the
new moon rises above the burnt pine at Cannon Run."

"Riding on the cats?"

"Oh, I don't know how she does it. Everybody is afraid
of her and Uncle Zeke says she is going to live forever be-
cause she drinks nothing but bull frogs' blood. You ought not
to laugh so loud, she might hear you. Don't you see Uncle
Eph taking off his hat to her? She looks like she's asleep but
you never can tell — now there's the blacksmith's shop and the
field beyond is Col. Churchill Scott's. That blacksmith shop
has been there more than a hundred years. George Wash-
ington stopped there once, when he was a young man, to have
his horse shod and he sat on that little bench by the forge.
The man who owns it now said his great grandfather never
spent the money that Washington paid him. I don't know
about that but I think they ought to spend some money now
and mend the roof, it's going to cave in one of these days and

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828 LETTY OF CRAGGY SUMMIT [Mar^

kill a horse or some of the blacksmith's children — my father
told him so. And now» look over there — ^that's Col. Scott's
racing stable — it's the finest in the country. The Colonel is
very rich, he owns seven race horses — ^I wonder if poor old
Mrs. Solomon remembers living in a fine place like that Do
you suppose that horses can think?"

This question seemed unanswerable to Don, but it sug-
gested most engrossing speculation and, in the silence, all
doubts as to the wisdom of his journey to Craggy Summit
were dispelled.

They had reached the sagging iron gates of Craggy Sum-
mit. Letty jumped up in her excitement and Peterkins frisked
up to the seat beside her." "Oh, Don, Don, we are homer

Mam' Lize, who was sweeping the front portico saw Letty
first. She dropped her broom and sinking weakly down on
the floor she put her hand before her eyes and cried:

"It's a hant! Oh, My Lawdl it's a hant."

Uncle Zeke, who was standing in the stable yard, sur-
rounded by his grandchildren, feeding the chickens, surveyed
his wife with disapproval.

**Git up 'ooman," he said. Don't yer see it's Miss Letty
herself. Git out of my way an' let me help dat chile out of
dat hack. Don't yer see it's Miss Letty?"

The joyful cry was heard in the dining room, and when
Letty reached the door she was caught in her father's eager
arms.

"You're not sick, Letty dear, you're not sick."

And Ben had echoed the anxious question, "You're not
sick. Midget, don't tell us you have come home sick."

And when she had assured them with hugs and kisses
and laughter, that bordered on tears, that she was quite well,
no other explanation seemed necessary. Her welcome was
an exultant triumph. No need for excuse or apology. She
held their faith and love encompassed her. She was home —
home — home.

[to be continued.]

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The Ball and the Cross.

The Ball and the Gross is one of the symbols of Christiamty, It
signifies, as is obvious, the World and the Faith. // is our intention
to publish monthly in this department two or three short articles,
which may appropriately be grouped under the caption chosen.

AN OLD-TIME ENGLISH FAIR

TY/E had just taken lodgings in Oxford, and were congratulating
VV ourselves on our choice of rooms. My own room, I found,
after shoving away the inevitable dressing bureau that always
backs up to the best window in the room, looked out on the lovely
gardens of St. John's; and before unpacking my suitcase, I was
hanging out of the window drinking in the lovely view of the
green grass, and thinking of those old lines written by Dan
Rogers, Clerk to Queen Elizabeth:

He that hath Oxford seen, for beauty, grace
And healthfulness, ne'er saw a better place.
If God, Himself, on earth abode would make.
He, Oxford, sure, would for His dwelling take.

Rather presumptuous, maybe, but I couldn't help thinking
Dan Rogers was correct. The dignity, peace, and beauty of the
place entered my soul, and I was glad to be alive and glad that the
next two days were to be spent in that heavenly city.

But it was willed that, like little Joe, I was to "move on''
again, for just at that n^pment, I heard a knock at my door, and
my landlady entered.

*Tardon me. Miss, but I was just thinking you might like to
go to some other place for a few days. I believe you said you
were going to Stratford, and it won't be pleasant here; the St.
Giles's Fair comes on to-morrow, St. Giles's Day, and it will be
held two days."

•The St. Giles's Fair!" I echoed. "What is that?"

"It's held here every year on St. Giles's Day, the first of Sep-
tember, and you wouldn't like it. The colleges are all closed, and
the gypsies and the common people from miles around come and

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830 THE BALL AND THE CROSS [Mar.,

hold the fair right in the street, St. Giles's, right out in the front
of the house. The college folk don't like it, but they have to put
up with it. The privilege was given the common people four
hundred years ago by Act of Parliament"

"And there you are," I thought. How like dear old England.
It always had been, and so it was.

So we decided not to waste a day of our precious time in
Oxford when the colleges were closed, and we made preparations
to take the early morning train for Stratford, returning to Oxford
two days later when the fair people would have folded their
tents and stolen away.

Our obliging landlady informed us that the fair people would
come early in the morning to our street, St. Giles's, and that the
fair would be in full blast shortly after sunrise. I went to bed in
the peace and calm of churchly Oxford, and awoke to the sound
of hammers and general din.

At five o'clock, the ''gypsies and common people," as my land-
lady had called them, were in full possession of the thoroughfare,
and such a transformation scene I had never witnessed before in
my life. I looked down from the drawing-room window upon
tents, merry-go-rounds, donkeys, gypsies, dirty children, and
fakers of all kinds, and was instantly filled with a wild desire to
see the thing at close range.

I hastily dressed and went out to my first St. Giles's Fair.
There it was in the stately streets of Oxford, stretching from the
Oiurch of St. Giles nearly to stately Balliol and the Martyrs' Me-
morial. Ck)ney Island in the old days at its worst was the only
thing I ever saw to compare with it. Everywhere the smell of
bacon, ham, and eggs, for the fair people lived in the tents, and it
was breakfast time. Some of the more enterprising ones had
finished breakfast and were ready for business with their games
and merchandise; the games, for the most part, being the old
"ring the cane" kind, and the merchandise of the usual gypsy
type. Fortune telling was, of course, the industry, if it may be
called by that name, most in evidence.

As we left Oxford, for the morning train, the colleges looked
shut up, grim, forbidding, where the day before the gates were
open as if to welcome the summer visitor.

Why should there be a Fair on St. Giles's Day, I asked, and I
learned that the show of to-day is a relic of a religious observance
that dates further back than the four hundred years given by my
landlady.

St. Giles, the patron saint of cripples, lepers, etc., because, as
the legend has it, he once refused to be cured of lameness, "the

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1923.] THE BALL AND THE CROSS 831

better to mortify in him all fleshly appetites," was a very popular
saint, indeed, in all Europe, but particularly in England and
Scotland. In England alone there are about one hundred and
fifty churches dedicated to him; St. Giles, Cripplegate, and St.
Giles in the Fields, in London, being, perhaps, the best known.

It was customary that St. Giles's Church should be on the
outskirts of the town, in order that cripples might more con-
veniently come to and cluster around it.

Each year a religious procession was held on the eve of St.
Giles's Day, and we read that when the time came for the proces-
sion in Edinburgh in 1558, the populace were found to have stolen
the wooden image of the saint usually carried on these occasions,
and to have ignominiously burned it. A riot ensued, and after
that we hear no more of any religious rites connected with St.
Giles in Scotland.

At the time of the procession in honor of St. Giles, people
came from far and near and brought goods to sell; we read of
various kings and queens granting to the people *'the right to hold
fairs," at certain places on certain days.

So we may see at Oxford the annual spectacle of a fair held
in honor of a saint, in the street bearing his name and under the
eaves of his church, while it is extremely doubtful if any of the
participants have any idea of the one-time religious character of
the celebration.

CATHOLICS AND THE BOY SCOUTS.

BY express declaration of its organizers and leaders, the Boy
Scout Movement is non-sectarian. From this it follows,
almost necessarily, that it involves or impinges upon religious
principles. For unless some doubt had arisen, or unless it was
feared that some doubt might arise, concerning the Boy Scouts on
the score of religion, there would have been no need for the
leaders of the Scout organization to declare explicitly its non-
sectarian character.

Catholics have, in fact, felt and expressed doubt as to what
their attitude should be in regard to the Boy Scouts. In many
cases the doubt has been resolved in favor of the Scouts; but in
other cases it has turned to distrust or opposition. And from this
has sprung the endeavor to provide for Catholic boys in some
other way the undoubted benefits that the Scout society offers to
its members. For instance, in the United States, there has been
founded the Catholic Boys' Brigade, concerning which we read in
The Catholic World for March, 1922:

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832 THE BALL AND THE CROSS [Mar^

It is an organization that gives to boys all that any other of
a secular nature affords, and much more besides. For it is
thoroughly and completely Catholic, as well as enthusiastically
patriotic. Its pledge to the Flag of the country is supplemented
by a pledge of Catholic loyalty and devotion. While securing
for its members all the features of an athletic and social nature
which they could find elsewhere, it also keeps alive the religious
motive and contributes much to the development of character
by means of the proper religious instruction.

In France, in addition to, and alongside of, the Eclaireurs
Unionistes, an association of Scouts organized and directed by
Protestants, and the Eclaireurs de France, a non-sectarian off-
shoot of the preceding, there has existed, since July, 1920, the
F^d^ration des Scouts de France, an organization of Scouts which,
while thoroughly Catholic and thoroughly French, is yet a perfect
embodiment of the Scout spirit and system. It has won the high-
est commendation from Sir Robert Baden-Powell, founder of the
Boy Scouts, and has received the blessing and encouragement of
Cardinal Dubois and of Pope Pius XL

The F^d^ration des Scouts de France owes its origin, accord-
ing to a v^iter in Revue Apologitique (December 15, 1922), to the
fact that the Scout spirit was for a long time regarded with
suspicion by Catholics on account of its non-sectarianism, its
vague deism, and its vague Christianity. To overcome these de-
fects, while retaining the admittedly good features of the Scout
system and securing the manifest advantages of afiBIiation with
the original and authentic Scout body, it was deemed necessary
to form an association of Scouts, composed of distinct Catholic
units under Catholic direction. So the Fdddration was organized.

Certain modifications were made in the Scout formulas to
render them acceptable even to the most exacting Catholics. Thus,
for example, in the Scout Promise, where Baden-Powell's text has,
"I vrill do my best to do my duty to God and my country,*' the text
as adopted by the F^ddration reads, ''I vrill do my best, with the
grace of God, to do my duty to God, to Church, and to country";
and in the Scout Law, as given by Baden-Powell, the sixth point
is, ''A Scout is a friend to animals," for which the Fdddration
substitutes, "A Scout sees God in nature, and has a love for plants
and animals."

But more important than any alteration in the Scout Promise
or Scout Law is the fact that the Fdddration des Scouts de France
is composed of distinct Catholic units under Catholic direction,
and is at the same time everywhere recognized as an organization
of genuine Scouts, and not looked upon as a substitute.

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Editorial Comment.

r[E disedifying duel between Dr. Percy Stickney Grant and
his putative ecclesiastical superior, Bishop Manning, is of
comparatively small importance in itself. This is not the first
time that disbelief and disobedience have been manifested with
impunity in the Episcopal Church. And, ob-
viously, it will not be the last time. It can Dr. Grant
cause no surprise, amongst those who know and
the situation, that an Episcopalian rector may Bishop Manning,
continue to hold his position, while believing
no more than a Unitarian or an agnostic, and while exercising as
complete freedom from church authority as a Gongregationalist
minister or a 'iiberal" Rabbi. Presumably the Episcopal Church
is committed to the belief in the divinity of Christ, but every well-
informed member of that Church knows that numbers of its
ministers, here and in England, do not believe that Christ is God.
Furthermore, although the specific reason for the existence of the
Episcopal Church, as distinct from other Protestant bodies, is the
principle of Church authority, every Episcopalian congregation
whose pastor has prestige and a large personal following is, to all
intents and purposes, autonomous. If Dr. Grant's trustees and
vestry stand by him, his bishop may fulminate and anathematize,
but Dr. Grant will continue to preach his unbelief to his heart's
content.

rlE controversy, therefore, is important principally as dem-
onstrating once again that the ''Episcopal" Church is prac-
tically Gongregationalist Each congregation, led by its minister,
really determines what kind of worship it shall practise, and what
creed, if any, it shall believe. In a few Episcopalian congrega-
tions they have the "mass," confession to a "priest," devotion to
the Blessed Virgin, and "benediction." They follow that kind
of worship because the pastor and the congregation think it well
to do so, and not because the worship is prescribed by authority.
If the same congregation, under the same pastor, should see
reason to discontinue that kind of service, they would undeniably
do so, equally without the authorization of any power higher than
themselves. A stone's throw away from them ^^7 ^ a rector

VOL. GXTl. §8

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834 EDITORIAL COMMENT [Mar..

with his congregation, members of the same Episcopal Church,

who think that the "high church" worship is

Why a fanatical idiosyncrasy or idolatry. These

"Episcopal** may prefer to follow a type of worship more

Church? Protestant than the Lutheran, more austere

than the Presbyterian. They may have no

more Christian faith than a synagogue. It is significant that

Rabbi Wise is one of those who have championed the cause of Dr.

Grant against his bishop!

In other words, the Episcopalian congregations follow their
pastors — and their own opinions. The non-Episcopalian Prot-
estant will say, ''Why not?" because he has little or no concept of
Church authority. But we should imagine that those who believe
in a ''Living Church," having authority from Christ and the Apos-
tles, would be somewhat disconcerted by every new proof of the
fact that the "Episcopal" Church is really not Episcopal. Here
and there, spasmodically, it may make a show of asserting its
authority. But habitually, and consistently, the various congre-
gations are loyal to their pastors, even at the cost of being disloyal
to their bishop. One wonders why they call themselves Epis-
copalians. An Episcopalian is, properly, one who believes in the
authority of the episcopus, the bishop.

SOME months ago it seemed that the conflict between Dr. Grant
and Bishop Manning would take place upon the ground of the
attitude of the Church towards divorce. But Dr. Grant sensed
the fact that great numbers of people in his own Church who
jcare nothing for doctrine, but have a linger-
Granf s ing distaste Cor divorce, would frown upon

Strategic him if he broke with his Church in order to

Victory. marry a woman twice divorced. So he

•maneuvered a bit and finally managed to
choose his own terrain for the conflict. He chose the field of
"heresy" rather than the field of "divorce," and thereby seems to
have saved for himself the support of many in his own church,
as well as gaining the all-but-unanimous approval of the vast mass
of American people who, while they know nothing about theology,
instinctively consider every heretic a hero. A heresy trial in
these days and in this country would infallibly mean a victory for
the defendant, no matter what the verdict of the court might be.
The bishop would rather fight Dr. Grant, if fight he must, on the
ground of remarriage after divorce than on the ground of the
divinity of Christ But, in the first skirmish, he has been out-
generalled.

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1«2S.] EDITORIAL COMMENT 835

Bishop Maiming, recognizing this fact» is proceeding in a very
gingerly way. Dr. Grant made statements in a sermon which can
only be understood as a denial of the divinity of Christ, the corner-
stone doctrine of Christianity. The bishop wrote to him asking
him "to retract or to resign." In his reply to the bishop, Dr. Grant
reiterated his heresies, in somewhat more guarded language. The
bishop, answering in a public speech, without mentioning Dr.
Grant's name, contented himself with a veiled challenge *Ho ex-
press the denial in words clear, courageous, and unambiguous.*'
In that case, adds the bishop, ''no one need have the least fear
that the Church . . . will fail to take definite action, and the
whole body of the clergy and people of this Church will approve
and support such action." But The Churchmcm asks, tartly,
''Since when was he given authority to speak for the whole
Church? The Episcopal Church will do no such thing."

AND then comes the most amazing statement of the entire
controversy. "At this moment," continues The Churchman,
"Bishop William Montgomery Brown is making 'clear, courageous,
and unambiguous denials,' not only of the Di-
vinity of Christ, but of the existence of God. An
When the case came before the House of Atheist
Bishops in Portland, last September, the Bishop I
bishops refused to do what Dr. Manning now
declares the Church will do. Far more charitable than that, more
tolerant and more wise, the bishops decided that Bishop Brown
is rather to be pitied than persecuted."

"Charitable?" Perhaps charitable to the atheistic bishop.
But is there no charity for the people who look to the House of
Bishops for guidance? The Episcopal Church is a strange repre-
sentative of the Christ, Who, though full of charity, spoke "as One
having authority, and not like the Scribes or Pharisees." Both
the bishop and the Doctor might well ponder that sentence.

The controversy is "pie" for the paragraphers. The vacil-
lations of the bishop entertain them: "Bishop Manning seems to
be retreating from his previous position, if we may borrow a
phrase from Mr. Dooley, 'as fast as his hands and knees can
carry him.' Such things are handled more easily in the sporting
world. In the prize ring, for instance, it is the custom to throw
in a sponge, rather than to write a letter."

BUT if Bishop Manning is back-pedaling. Dr. Grant is quib-
bling. His bishop asked him to say, point blank, whether or
not he believes that Christ is God. He answers* '*I believe that

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836 EDITORIAL COMMENT [Mar.,

Jesus is the portrait of the Invisible God, the perfect revelation
of my Heavenly Father . . . But I cannot
Verbal make as my own either the Platonist or Arts-

Fencing, totelian explanation of the metaphysical re-

lation between Our Lord and the Father. I
do not know what that metaphysical relationship may be and I
know that no one else on earth knows." This, of course, is only
throwing dust in the air. The bishop had not asked him whether
he was a Platonist or an Aristotelian, but merely if he were a
Christian; had questioned him, not about his metaphysics, but
about his religion. Presumably, the bishop wants to know
whether Dr. Grant, in his prayer (public, if not private), says, '*0
Jesus Christ, Thou art my God. I adore Thee." That is simple
enough. But Dr. Grant will not answer a simple question simply.
He forgets the admonition of Our Savior, *Xet your speech be,
yea, yea; nay, nay." He prefers to talk about Plato and Aristotle
and metaphysics. His answer is reminiscent— or rather, it is an
apparent quotation — of a statement of Lyman Abbott, who said,
some years ago, ''With the metaphysical relationship of Jesus
with the Infinite, I cannot be concerned." Which means in plain
language, "I do not believe that Christ is God, and I do not adore
Him as God." It is curious to note how these modernists, who so
roundly condemn what they call the shifty mentality and the dis-
ingenuous conscience of the orthodox are really shifty and dis-
ingenuous themselves. We have observed the modernist con-
science for some years now, and we find it almost always tricky.
When the modernist is not tricking his bishop, he is tricking him-
self. Why doesn't Dr. Grant say, "I have ceased to believe in the
fundamental doctrine of the Christian religion. I need not be
asked to resign. I voluntarily relinquish the charge that was be-
stowed upon me by the Protestant Episcopal Church. I invite my
congregation and my followers to come together, and build me a
new and independent church. I will be beholden to no church
whose authorized representative informs me that my ideas and
my actions are an embarrassment to the Church. I cannot recant,
and I will not wait to be asked to resign." This, at least, would
l)e honest. But it would be uncomfortable. And Dr. Grant is
rather comfortably situated.

V^ 7E have said that Dr. Grant shifted the ground of battle from
▼V morals to "dogma." And wisely, for his moral principles
are more shaky than his doctrinal principles. Months ago, in a
full-page interview in the New York Sunday World, he said, speak-
ing in defense of divorce : "The home is a sacred institution, and

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1923.] EDITORIAL COMMENT 837

our greatest problem is to save it from collapse. But how? The
answer of the dogmatists is to enforce a formula. . . . The an-
swer of the Scientists is to study the new con-
Elastic ditions, to discover how they came about and
Ethics. to attempt to adjust our thinking to the new
demands of life" To the careless reader, that
statement may sound well. But what does it mean? The "for-
mula'* which the ''dogmatists'* propose is a plain statement of
Jesus Christ, ''Whosoever shall put away his wife and marry an-
other, committeth adultery, and he that marrieth her that is put
away committeth adultery." Call that statement a "formula" if
you will, and damn those who quote it by naming them "dog-
matists." But remember that the "formula" came first from the
mouth of Jesus Christ. Is Christ a "dogmatist"? And are they
"dogmatists" who quote Christ literally? Dr. Grant says, "Jesus
is the perfect revelation of my Heavenly Father. When I ask
myself, 'What is God like?' I can only answer, 'He is like
Jesus.' " But was it not Jesus Who said, "If any man will not
hear the Church, lei him be to thee as the heathen and the
publican."

r[E ethical principle itself, of "studying the new conditions and
trying to adjust our thinking to the new demands of life," is
precisely what the politicians call "keeping your ear to the
ground." First you find out what the mass of the people are
thinking and doing, and then you "adjust your thinking" to suit
the "conditions." But suppose that the age is what Christ called
"a wicked and adulterous generation." Will you then "adjust
your thinking" to conform to its standards? Jesus found His
own age scandalously loose as regards divorce. Some of the rab-
binical teachers were permitting divorce for as trivial reasons as
are now alleged at Reno. "From the beginning it had not been
so." Should He have said: "We are no longer
The at the beginning. We have advanced since

Uncompromisiiig the times of the patriarchs. Let us adjust our
Christ minds to the new way of living?" Rather He

said that one who marries a divorced woman
is an adulterer, and the woman is an adulteress. If Dr. Grant
thinks we have advanced away from that "formula," let him say
so plainly. Why blame the "dogmatists" — ^why not blame Christ
for not telling us when His "formula" would cease to be operative.
The dogmatists may be stupid, but they are honest. They think
that Christ meant what He said. And they think that what He
said is valid forever. If we must "advance," they consider it

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888 EDITORIAL COMMENT [Mar.,

better to advance by catching up with Clirist, than by running
away from Him.

Incidentally, it would be interesting to know whether Our
Savior's teaching on divorce has any connection with Dr. Grant's
doubt of His divinity. If so, it would not be the first time that an
alleged difficulty about a creed turned out to be, in reality, a
difficulty about a commandment.

SPEAKING of the creed leads us to remark that the favorite
sport of writers and orators and poets (the kind who wish to
capture the popular fancy, by adapting their minds to the new
conditions) is to whack the "creeds." During the war, every-
body had his fling at the "Hun." Now, every-
Cramped body has his fling at the "creed." The latest

By is Edwin Markham. He writes a poem on

A Creed? Abraham Lincoln — a good enough poem, by

the way — ^in which he says that Lincoln was
not "cramped by a creed." Now the one conspicuous feature of
Lincoln's life — at least of his political life — ^was that he considered
himself to be, not cramped, but directed by, and limited by a
creed. His political creed was the Ck)nstitution. During the war,
when Lincoln's generals were blundering, his Cabinet unsym-
pathetic, and his Congress recalcitrant, he must many times have
been tempted to "drive a horse and four" through the Constitu-
tion; but, unlike some lesser executives, he always recognized the
limits to his actions, fixed by the Constitution. And we find no
record of his complaining of being "cramped" by the national
creed.

The thoughtless chorus of creed-haters will perhaps say that
a man must have a political creed, but that he must on no account
have a theological creed. Why not? What is a creed? A creed
is nothing more or less than a set of fundamental principles. And
must a man have fundamental principles in politics and none in
religion? If government must be orderly, why must religion be
chaotic? We fear that some famous poets succumb to the tempta-
tion to use the clicMs of the man-in-the-street, in order to make
appeal to his mind, and thence to his purse.

We wonder if these people ever read a creed. "I believe in
God, the Father Almighty, Creator of heaven and earth" — ^is there
anything cramping in that creed? "And in Jesus Christ His only
Son our Lord." Does it "cramp" one to believe in Christ? Or in
a life beyond the grave? Or in any other article of the creed?

We might be tempted to say that the only man who is not
cramped by a creed is the atheist. Would Mr. Markham insinuate

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1923.] EDITORIAL COMMENT 839

that Lincoln was an atheist? But after all» the atheist is more
cramped by his creed than we are by ours. The atheist is ''cribbed,
cabined, and confined" to this world, for he swears there is no
other. We are infinitely less cramped than he, because, besides
this world, we have another larger world in which to "live and
move and have our being.'*

The atheist expects to be cramped in his six feet of earth,
while we shall be at large through the unbounded realm of an
eternal kingdom. Strange that a poet cannot see that the only
man who is cramped is the man who has no creed. For the poet
is, par excellence, the man who believes. He believes in things
he cannot see. He believes in things he perhaps cannot prove.
If he believes nothing, if he has no creed, he is no poet.

nrmE MANCHESTER GUARDIAN of January 12th has a signifi-
'■• leant paragraph on the general attitude of ex-soldiers towards
war: **The British Legion, the official organ of the federated or-
ganizations of British ex-service men, says a word that was much
needed. One of the grossest falsehoods kept
Never up in a large part of the press during the war.

Again, at the expense of soldiers in the field, was

the constant suggestion that they rather liked
their job, that it was all a sort of jovial picnic, and that they were
rather disappointed than otherwise when it attained its object
and came to an end. Since the war this has been succeeded by
the corresponding suggestion that ex-soldiers, as a body, tend to
favour bellicose policies, look forward with complacency to future
wars, and vnthhold sympathy from movements for the utter
abolition of war and meanwhile for abstention from Jingoism and
all its works. On the contrary, the ex-service men, apart from a
few professional soldiers, form cver3rwhere the most convinced
peace party in the world. As the British Legion says, 'the ex-
service men of Europe support the League of Nations and are
moving towards closer cooperation for the purpose of preserving
peace and making the world safer for themselves and their wives
and children to live in/ "

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'Recent Bvente.

The French in the Ruhr.

*'Just one month ago to-day/' said General Degoutte, the
French Commander to a representative of the Associated Press, on
February 11th, "I gave orders to my troops to enter the Ruhr, and
never, until Germany makes adequate settlement for the frightful
wrongs and damages inflicted upon my country, will I order them
to withdraw," "Never" is a strong word, but owing, at least in
some degree, to the assistance of England and the United States,
France now has the upperhand — or should one say the whip
hand? — over Germany, and is free to indulge in strong language.
Her course of action in occupying the Ruhr is openly condemned
by England, and the decision of the American Government to
withdraw its remaining troops from the occupied district is com-
monly taken as a sign of its disapproval of French policy. ''Right
and might are ours," the General goes on, ''and we shall win.
We occupied the Ruhr without shedding a drop of blood." That
may have been because the might, at any rate, was all on one side.
He continues: "Germany will never fight unless she is stronger, or
believes she is stronger, than her adversary. . . . She pleaded and
begged for an armistice under circumstances in which the Allies
would have considered they had just begun to fight. ... I sol-
emnly warn Germany, if a single one of my soldiers is harmed
and she forces another battle on us she will not stay our hands
by crying 'Kamerad!' It will be a fight to a finish — ^a complete
knockout." Isn't this the kind of bluster that, before and during
the World War, we used to associate with "Huns"?

The Pope and Peace.

Such manifestations of belligerency rather bear out His Holi-
ness Pope Pius XL, who, in his recent Encyclical, said: "Public
life of peoples is still surrounded by a dense fog of hatred and
reciprocal distrusts and offenses." Peace does not lie that way.
The Holy Father directs mankind in the way of true peace when
he says: "It is necessary and urgent ^st of all to pacify hearts
and souls. We need a peace that shall be not only exterior and
purely formal, but that will descend into the hearts of men to
unite, soothe, and reopen them to mutual fraternal benevolence
and affection." Again, referring to the disordered condition of

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1923.] RECENT EVENTS 841

the world» the Pope says : "Weapons have been laid down by the
belligerents of yesterday, but here are fresh horrors and fresh
fears of war in the Near East. . . . Rivalry and strife continue
still over all the immense theater of the World War." The Pope
is no pessimist. He has the optimism that is borne of Christian
faith, hope, and love; but he has, too, perhaps unequalled facilities
for ascertaining and judging conditions throughout the world
and forecasting the trend of events. We may be sure it was not
without good reason that His Holiness, in a recent letter to Car-
dinal Pompili, Vicar of Rome, expressed the desire that the faith-
ful "beseech God to save humanity from fresh tribulations and
lead the peoples and Governments back to feelings of fraternity
and equity." Peoples and Governments — ^which of the two, peo-
ple or Government, is more wanting in feelings of fraternity and
equity?

Japan and the Vatican.

About the first of the year it was confidently expected that
permanent diplomatic relations would shortly be established by
an exchange of missions between Japan and the Holy See. In
fact, Japan was reported ready to name as her envoy to the Vat-
ican Yoyu Matsuoka, a graduate of the University of Oregon,
and the Vatican's representative is said to have already arrived
in Japan. It appears now, however, that the Government's plan
has been defeated. Owing, it is said, to strong opposition on the
part of the Buddhist priests, the majority party in the Diet has
changed front and killed the project, which it has hitherto sup-
ported, by excluding it from the budget.

Anticlerigalism in Mexico and Guatemala.

These negotiations of the pagan Japanese Government with
the Holy See are in strange contrast with the active hostility re-
cently displayed by the "Liberal" Government of Catholic Mexico
and the equally "Liberal" Government of Catholic Guatemala, the
former of which has expelled the Most Rev. Ernesto Filippi, the
Apostolic Delegate, while the latter has exiled its archbishop, the
Most Rev. Aloysius Munoz. In each case, flimsy charges of perni-
cious political activity were trumped up against the prelate, and
were made the ostensible basis of the Government's order of
expulsion.

The Blessed Virgin in Czechoslovakia.

The municipal officers of Prague have announced their inten-
tion of changing the name of Marianska Ulice ("Holy Mary

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842 RECENT EVENTS [Mar.,

Street") to "Hoover Avenue." The reason they assign for their
decision is gratitude for the American relief work. What their
reason really is, we can only surmise. Nuturally* the Catholics of
Prague, urged by loyalty to the Blessed Virgin, have protested
against the change. It is to be hoped that no one will be foolish
enough to interpret this protest as ingratitude to Mr. Hoover, who
knows well the esteem in which he is held by Catholics, from the
Pope down.

With the Fascists in Italy.

On account of the peculiar relations subsisting between the
Vatican and the Italian Government, Catholics naturally observe
with interest the activities of the Fascist party under the direction
of their leader, Premier Mussolini. Though it came into power
by a virtual revolution, the Fascist party is committed to peace,
so that it may direct all its efforts to the internal reconstruction
of Italy. It is intensely national, and its recent condemnation by
the Communists in Russia should be sufficient denial of the report
of a pending alliance between the Fascists and Bolshevists. And
the Fascists evidently will not tolerate a divided loyalty, for
their Great Council has decreed that Masons can no longer belong
to the Fascist party. There are two bodies of Masons in Italy,
one attached to the French Grand Orient and the other adhering
to the Scottish Rite. The Fascist ban is directed at both. Raolo
Palermi, Grand Master of the Scottish Rite Masons, professes to
see in it a heavy blow at democracy in Italy. The Masons seem to
think that non-religious schools are an essential to democracy,
and that Mussolini is approaching closer and closer to the idea
of a Catholic State, replacing the Crucifix in the State schools
and making religious instruction compulsory. Even if such
things be true, the Popular, or Catholic, party does not seem to
regard Fascismo altogether without distrust. It has been able
thus far to lend strong support to Mussolini's program.^ But any
serious encroachment upon its interests would mean ^he with-
drawal of that support. For example, Don Sturzo, leader of the
Catholic party, is reported to have said that he would go over to
the opposition forces if the system of proportional representation

should be abandoned in the new electoral reform law.

/■

Science and Religion.

The following news dispatch appeared in the New York Eve-
ning Post of Feb. 3d: ''An earthquake of unusual magnitude was
recorded to-day on the seismograph of Georgetown University.

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/ . ., 1 <•-•- - s

\'- '_ ., , /

1923.] RECBiVI*s^y^2W^ " ^^ ,^' 843

The Rev. Father Tondorf in charge of the instrument described
the disturbance as of tremendous proportions.*' And this: ''Vio-
lent earth shocks were recorded on the seismograph at St. Ignatius
College observatory here [Cleveland] to-day, Father F. L. Oden-
bach, in charge of the observatory, announced. . . . Father Oden-
bach said the shocks were the most violent ever recorded at his
observatory." And again: "Shocks were recorded by the seis-
mograph at the Museum of Natural History [New York], begin-
ning at 11 o'clock and lasting with unusual violence for two and
a half hours. The seismograph at Fordham University [New
York] also recorded the quake." Thus, three out of four of these
reports on Feb. 3d came from Jesuit institutions. The next day,
Feb. 4th, the New York World had a long account of "Seven Tidal
Waves in Hawaii After Violent Quake Is Recorded Through U. S.,"
while The New York Times carried a story headed, "Pacific Bed
Is Torn By Terrific Quake." To the seismographic records re-
ported on the preceding day. The World adds one from Regis Col-
lege, of Denver, another Jesuit institution. It would look as if
these Jesuits, most Catholic of Catholics, are not in the least
afraid to seek out and disclose the facts of science, even if they do
shy at the mere, unproved theories of some scientists.

About the Bible.

At the convention of the Subscription Book Publishers' Asso-
ciation, held recently in Chicago, Mr. George C. Buxton, a pub-
lisher of that city, furnished some interesting statistics in regard
to the Bible.

Approximately 8,000,000 Bibles are printed annually in this
country and Canada [said Mr. Buxton], and 35,000,000 through-
out the world. Assuming as approximately correct that the
earth contains 1,500,000,000 inhabitants, it is evident that all the
Bibles ever printed would supply almost half of the individuals
of the globe with a copy and each of the earth's 300,000,000
families with more than two copies. There is, however, no
way of knowing how many Bibles of the total printed in his-
tory are in existence to-day and the distribution of the Scrip-
tures, of course, has not been uniform among nations and tribes
of men.

There are more exact statistics regarding the distribution of
Bibles in the United States. In a population of 115,000,000, it
is estimated by Dr. J. S. Kirkbride of the American Bible Soci-
ety that about 80,000,000 people own Bibles. This leaves 35,-
000,000 who do not possess a copy of the Scriptures. In a total
of 23,000»000 families, 15,800,000 have Bibles.

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844 RECENT EVENTS [Mar^

These figures do not reflect with exactness the religious situa-
tion. The American people are inherently religious. Thou^
there are 7,200,000 families without Bibles, I believe there are
few individuals who at some time in their lives have not had
Bible instruction or who have not constant opportunity for
reading the Scriptures.

Unfortunately, these statistics throw no light on the number
of Bible-readers who are also Bible-believers. In the Catholic
Church, the latter equal or exceed the former in number. But, of
course, the Catholic Church possesses no Schools of Biblical Dis-
section, as the late Father Drum used to describe them.

Judge and Jury Out of Bounds.

A jury in Kings County Court (State of New York) has just
rendered a verdict that has aroused much comment, in the case
of a man tried before it on a charge of murder. The defendant, it
was admitted, had killed a man, with an ax. The defendant's
seven-year-old daughter testified that this man had several times
lured her into a cellar and assaulted her. The defendant pleaded
the unwritten law in justification for killing the man. And the
jury's verdict was "Not Guilty." According to the published re-
ports, the judge who presided at the trial approved the verdict,
saying the defendant was right in taking the law into his own
hands. Now, no matter how atrocious the dead man's offense
was, no matter how great the defendant's provocation to kill him,
no matter how deep our sympathy for the defendant, this verdict,
with the judge's comment thereon, vdll not be received without
apprehension by thoughtful citizens. For it seems to be a recog-
nition by a jury, v^th judicial approbation, of the "unwritten
law." And New York does not recognize, and has no need to
recognize, the "unvmtten law." The acknowledged law of the
State is amply sufficient for the trial of those charged vdth mur-
der. It clearly defines the nature and degrees of the crime and
determines the penalties therefor. And the jury's duty is to try
any given case on its own merits and to base their verdict on the
evidence offered at the trial, while the judge should take care that
both trial and verdict are in accordance with the law. No fault
could be found if the jury had decided, from the evidence, that,
owing to the circumstances, the defendant was so crazed at the
time as to be irresponsible for the act of killing. But there was
no warrant for a verdict based on the unvmtten law. Neither
was there any v^arrant for the Judge's declaration that the de-
fendant was right in taking the law into his own hands.

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Hew Books.

CLOISTER AND OTHER POEMS. By Rev. Charles L. O'DonneU,
C.S.C. New York: The Macmillan Co. $1.00.
There is little verse of this quality being written in America
to-day; in fact, now that Alice Meynell's voice is still, there is little
being written anywhere. Not that Father O'Donnell's muse is a
twin of Mrs. -Meynell's, though they have so many resemblances.
Both poets have drawn their inspiration from the inexhaustible
treasure-house of their Catholic faith, but a Celtic fire gleams
through the poems in Cloister, while Mrs. MeynelFs songs are
lit with the white light of intellectuality. A similar simplicity of
diction characterizes both, a simplicity which is often the vesture
of a profound subtlety, as in Father O'Donnell's line, 'Taith, seal
our useless eyes." The simplicity which marks the opening poem,
"Qoister,'' is wholly Franciscan and Umbrian, expressive of that
delight in austere ungauded loveliness, of that content which is not
satiety, which was theirs of whom it is written:

Earth beauteous and bare to lie upon.
Lit by the little candle of the sun.

The wind gone daily sweeping like a broom —
For these vast hearts it was a little room.

For Father O'Donnell the whole of nature has, as it has to
most true poets, this office of speaking things not said with
tongues. The setting sun, for instance, is at once symbolic of the
prodigal son and of ''Love's Prodigal," who

Came home on bloodless feet

To His Father's house and festival

And the right hand seat.

From one to whom fallen leaves and mountains and harvest
fields are eloquent of eternal thoughts we accept without surprise
so exquisite a thing as ''After Mass" and the almost medieval
"Partus Virginis." "The Ballad of St. Christopher" has that com-
bination of simplicity and dramatic effect to which this metrical
form is so admirably adapted, and of which the most successful
literary examples are Chesterton's "Don John of Austria" and
"The Ballad of the White Horse." Father O'Donneirs "St Chris-
topher" resembles the second of these not only in form, but in
elevation of thought and in Catholic feeling.

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846 NEW BOOKS [Mar,,

INDIA OLD AND NEW. By Sir Valentine C2iiroL New York:

The Macmillan Co. $4.00.

Sir Valentine Chirol, who was formerly director of the for-
eign department of the London Times, shows in this book how
dangerous and false is that saying of Kipling that East and West
shall never meet. The closing sentence of the book under review
is this:

In India, where East and West meet as nowhere else, Britain
has lighted a beacon which, if she keep it burning, will show
both the way of escape from a more disastrous conflict than
that from which the West has just emerged battered and
bleeding. « . .

What is this "beacon"? The so-called ''Indian Parliament"
that was established by a royal proclamation in 1921, at Delhi,
India? Sir Valentine draws attention to the solemn words of
King George that formed a preamble to the inauguration of this
parliament:

For years — it may be for generations — ^patriotic and loyal
Indians have dreamed of Swaraj [self-rule] for their mother-
land. To-day you have the beginnings of Swaraj within my
Empire, and the widest scope and ample opportunity for
progress to the liberty which my other Dominions enjoy.

When this imperial message was promulgated, India was
starting the non-cooperation movement, under the direction of
Gandhi. The movement went on gathering strength, despite the
imperial promise of better things, and the opening of the infant
parliament. Lloyd George put Gandhi in Jail. The movement
changed its complexion; the nationalists began talking of Kemal
Pasha. ''Gandhi has failed, but Kemal has triumphed," they are
saying now all over India, "Englishmen pay but scant attention
to spiritual principles such as Mahatma Gandhi was promulgat-
ing; but to such tactics as Kemal employs, they respond imme-
diately." And so on.

The revolutionary movement in India has not ended. Per-
haps it has only begun. These are truly baffling times for English
statesmanship in the East. Sir Valentine perceives the danger.
He shows, on every page, an uncanny knowledge of Indian history
and politics. But he has not the impartial attitude of the true
historian or political philosopher. He is first and foremost a
British Imperialist. To him the Empire is as sacred as Mother
Church was to a devout Englishman before the Protestant revolt.
The British Imperialist believes that the Empire is a divine agency

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1923.] NEW BOOKS 847

to unite mankind, East and West of the Suez. Who can forget
the teachings of Cecil Rhodes?

It is not surprising, then, that to Sir Valentine such Indian
revolutionary patriots as Gandhi, Lajpat Rai, Har Dayal (as he
was till 1917), Arabinda Gosh, Sarojini Naidu, and the Ali
Brothers, should appear incomprehensible. Educated in England
and Continental Europe, they ought to be friends of the British
Empire; yet they are the very ones who want to make India purely
Indian. Recall Sinn Fein and the Celtic Revival in Ireland.
India is now in a Sinn Fein mood.

However, no matter what view one may take of India's
various problems, one is sure to regard this as an important and
valuable publication.

THE SOCIAL TREND. By Edward Alsworth Ross. New York:

The Century Co. $1.75.

Those familiar with Professor Ross's writings will know what
to expect from him in this collection of essays. He runs true to
form both in style and content. It is not his logic or his scholar-
ship, but his rapid, informal style, gathering momentum from
sweeping statements and metaphors of the most striking sort,
that carries the reader along with him. For, in spite of the fact
that Dr. Ross is professor of sociology in the University of Wis-
consin, this book is not a scholarly product There is too much
exaggeration, too much -easy assertion, too many short cuts that
avoid the devious paths of accuracy, to bring the work, as a whole,
within the requirements of scholarship.

Along with much that is illuminating by way of analysis, and
with the advocacy of much that is based on sound principles,
Professor Ross gives his readers some distorted pictures. Un-
satisfactory labor conditions are laid almost entirely to selfishness
and cynical disregard for others on the part of employers. There
is no attempt to outline the difficulties to be overcome by well-
intentioned employers, men who are no more selfish or cynical
than the rest of us, who are striving in good faith to better labor
conditions. The responsibility of consumers is not mentioned.
Wholesale condemnation and imputation of greed and selfishness
will not aid in the solution of the problem.

On the question of the restriction of births, it is Dr. Ross
who exhibits cynicism and tacitly upholds selfishness. He states
that millions upon millions of American married couples ""are
regulating the size of their families, and this by other means than
marital abstinence. Nor is there any prospect that the situation
will improve," And later: "If such deliberate limitation of fam-

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g4S NEW BOOKS [Mar,,

fly size is a sin, then what an appalling prospect of Divine dis-
pleasure opens up! For, with further reductions in the mortality
rate, an increasing proportion of American parents, an increasing
proportion of the members of the white race, an increasing num-
ber of the peoples of the globe will either have to violate what
they are assured is God's law or else multiply until it will be
necessary to hang out on our planet the 'Standing Room Only*
sign/* There is no condemnation here of restriction of births by
other means than abstinence. Moreover, in the interests of schol-
arship. Dr. Ross should take the trouble to ascertain exactly the
teaching of the Church as to what is sin, and what is not, in rela-
tion to this matter.

SHORT STORIES OF AMERICA. Edited by Robert L. Ramsay.

Roston: Houghton MifOin Co. $1.44.
ENGLISH SHORT STORIES. FROM THE FIFTEENTH TO THE

TWENTIETH CENTURY. (Everyman's Library.) New

York: E. P. Dutton & Co. $1.00.

Here are two excellent collections of specimens of that art
in which our own time excels. Professor Ramsay's volume is de-
signed for the use of the classroom, and this purpose has led him
to include a well condensed and very clear outline of the accepted
procedure in short-story teaching. His collection is so finely
representative, however, that it will undoubtedly be purchased by
general readers, as well as by students of this special technique.
Under the division, ''Stories of the Frontier," he has published
tales by Bret Harte, Mary Murfree, Maurice Thompson, Hamlin
Garland, and Helen R. Martin. The ''Stories of Social Heritage"
seem, perhaps, less well chosen. "Stories of. the Spirit of Place,"
however, and "Stories of Communal Consciousness" raise the
average of the collection with masterpieces from the pens of Jack
London, William Allen White, and O. Henry. A completely repre-
sentative anthology of America's classic achievements in this field
would have to be much larger than this modest volume. Con-
sidering the limitations imposed by scant space. Professor Ramsay
has chosen admirably.

The Everyman volume represents a wider range in time, and
includes a much less homogeneous and much richer group. The
crystallized form which marks the modern American short story
is here replaced, in many cases, by the much less rigidly deter-
mined technique of tale and fantasy. The thirty-six examples
comprise, among others, such different masterpieces as the delec-
table Sir Gawayne and the Green Knight, Defoe's In Defense of
His Right, Sir Walter Scott's stately thriller. The Tapestried

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ISaS.] NEW BOOKS 849

Chamber, and De Quincey's impredicable and immortal Levana
and Our Ladies of Sorrow, as well as works by Dickens, Rossetti,
Quiller-Gouch, Hudson, Hardy, De La Mare, Walpole, and Gals-
worthy. Perhaps the first thought at such a plenteous table
should not be of some missing delicacy: but even this fine collect
tion is surely incomplete without at least one story by the greatest
of all moderns — ^by preference Youth or The Secret Sharer.

AN INTRODUCTION TO THE HISTORY OF HISTORY. By

James T. Shotwell, Ph.D. New York: Columbia University

Press. $4.00.

The series, ''Records of Civilization,'' of which this volume
forms part, has a twofold purpose : to make accessible in English
those sources of the history of Europe which are of prime im-
portance for understanding the development of Western civiliza-
tion; and to indicate some of the more significant results of scholar-
ship in the field covered. The present volume has grown out of
an introduction to a proposed collection of texts from medieval
and modern historians. At the outset, the author tells us, he had
no notion of writing a history of antique historiography, but the
absence of any satisfactory general survey covering this particular
field led to enlargement in scope and general comment, until the
book assumed its present form.

When Professor Shotwell treats of the history of the Greeks
and Romans, we follow him with pleasure and interest, but when
he speaks of the Jews or Christians, he at once manifests his
rationalistic bias and prejudice. His thesis is that the authority
of a revealed religion, while it may dictate the conduct of the
present, must needs falsify the past. He says: "In its own eyes,
it is lord of circumstance and master of phenomena; and the
records of the centuries must come to its standards, not it to
theirs." According to his viewpoint, Judaism and Christianity
"erected a well-nigh insurmountable obstacle to scientific inquiry,
which has taken almost nineteen centuries to surmount." In a
word, the believer in a revelation cannot be a scientific historian,
because he starts with presuppositions.

The author asserts that modern critical scholarship has now
discarded all Messianic prophecy, on the basis that the texts so
confidently cited as foretelling the life of Jesus had no such pur-
pose in the minds of their authors. The allegorical interpretation
alone makes them plausible, and, of course, it does nothing but
tvdst the texts out of their real and original meaning. He quotes
Origen as a past master in this art of allegorizing, and with him
every Christian writer from St. Augustine to Bossuet is ruled out

▼OL. GZVZ. 64

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of court on the plea that their historical writing is theological —
and, therefore, false.

We found this a disappointing book, for it pretends to be fair
and impartial, and yet on every page the writer proves his inability
even to state fairly the position of those historians who dare write
without denying the Christian faith. His dogmatism is never
strengthened by argument; it relies solely upon assertions. Quod
gratis asseritur, gratis negatur is a very true adage of the schools.

THE CAVEMAN WITHIN US. By William J. Fielding. New
York: E. P. Dutton & Co. $3.00.

This book is based on the assumption that man has been
slowly evolved from the mammals — and, back through millions
and millions of years, from simple unicellular structures. In
this mighty and most ignoble journey, fierce appetites were en-
gendered, ferocious instincts developed, base desires nurtured
and pampered. These primordial, half-instinctive savageries are
latent in us to-day. They constitute "the Caveman within us,'"
and though pushed' into the background by the culture and self-
restraint of a few beggarly centuries' civilization, they await
merely the tempting opportunity to awaken in all their primitive
intensity. Mr. Fielding attempts no proof of those sweeping as-
sertions. His robust faith enables him not merely to move, but
even to swallow, mountains. We, however, should like to see
some tangible proofs advanced for these theorems. They are cer-
tainly not to be bolstered up by fantastic experiments made on
newly born babies (see p. 19).

Since, in Mr. Fielding's view, our origin is so base, no wonder
that he is in full sympathy with the eugenic craze; no wonder
that he maintains that contraceptive information should be given
to "married people of the less effective social groups'* (p. 232).
Again we beg leave to dissent. We, who believe ourselves only a
little less than the angels, loathe and repudiate such disgusting
practices. They are merely criminality white-washed with a
veneer of pseudo-science, and they open the door wide to all
kinds of evil living.

Our author's hot and glowing enthusiasms for the "Cave-
man" make him unjust towards the genius. Indeed, he seems
rather anxious to pull the genius off his pedestal, and minimize
his achievements. For Mr. Fielding amasses a considerable num-
ber of examples with a view to proving that the genius is subject
to the tyranny of the "Caveman" and approaches perilously near
insanity. The first statement means no more than that the genius
is a man, and subject to human infirmity like his humbler breth-

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ren. As regards the second insinuation, Mr. Fielding has not
shown that insanity is commoner among persons of commanding
talents than among mediocrities. And if this were shown, the
induction that genius is allied to insanity would still be quite pre-
mature. Numerous scholars and savants owed their breakdown
entirely to their own imprudence.

It is no surprise to us, either, to learn that St. Paul was an
epileptic and a visionary; that "hallucinations were the main-
spring of the achievements of Joan of Arc"; . . . that "Francis of
Assisi . . . reacted to the mystic influences of his environment
by having visions" (p. 301). How foolish these benighted de-
votees were, to permit themselves to be deluded by their morbid
fancies and supersensitive nerves! And yet, from a purely
worldly and vulgar point of view, they made some stir in the
world, and powerfully deflected the currents of history. But the
disciples of Mr. Fielding, carefully selected according to the new-
est axioms of eugenics, well schooled in "sanity in sex," and
thoroughly posted concerning "the Caveman within them," will
no^oubt do far better — and their development will be prodigious,
provided infinite aeons are conceded for the process.

This book is altogether unfit for those who are not wise
enough to see its pretentious folly — and the wise need not read it.

UNFTT AND ROME. By Rev. Edmund S. Middleton, D.D. New

York: The Macmillan Co. $1.75.

Dr. Middleton has little new to say on the subject of reunion,
but he shows good common sense in rejecting the many schemes
proposed by his brethren in England and in America, such as the
Lambeth Quadrilateral, the proposed concordat between the Epis-
copalians and the Congregationalists, the persistent courting of
the Eastern Church, and the like. He says over and over again
that "there can be no true unity vdthout Rome"; that "in the dis-
cussion of unity Rome must take the first place, because it is hers
by divine right." But why, then, does not our friend at once
become a Catholic and obey, as he ought, the infallible and supreme
head of the Church of Christ? Apparently, all he asks the Popes
to do is to abandon their present imperialistic system Of govern-
ment (whatever that may mean), to acknowledge the validity of
Anglican orders, and to allow others than Italians to rule the
Church.

It is rather pathetic to find the vmter apologizing to his
brethren for his apparent disloyalty to his Church. But they all
do it-— even Lord Halifax in his latest utterance. There is no
reason for his fears. He might deny to-morrow the divinity of

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Christ, question the virgin birth, advocate divorce, birth-control,
and other pagan doctrines and practices, and still be eligible to the
Deanery of St. Paul's, London, or the Bishopric of Durham, Eng-
land. We have met in these United States a few of our writer's
friends who hold most firmly the doctrines of papal supremacy
and infallibility, but still remain in their heresy and schism the
better to Catholicize their weaker and ignorant brethren. A little
logic in their make-up, and these men and women would be the
best Catholics in the world.

SPIRITISM AND COMMON SENSE. By C. M. de Heredia, S.J.

New York: P. J. Kenedy & Sons. $2.00.

Father de Heredia's book comes opportunely, after Dr. Conan
Doyle's lectures. Dr. Doyle reminded New Yorkers that we ought
to be proud of our State because it saw the birth of spiritualism
through the Fox sisters at Hidesville. The Fox sisters confessed
that they were deceivers, and then recanted their confession. Yet
they are the founders, as Father de Heredia reminds us, of spir-
itism as a religion.

Father de Heredia dwells particularly on the fraud of the
mediums. That is, by far, the most important part of spiritual-
ism, as the world knows it. Probably everyone, except the hope-
lessly confirmed spiritualist, feels that at least ninety-five per
cent, of what comes to us through mediums is either conscious
or unconscious fraud. There is no doubt that many of the
mediums are hysterical individuals who cannot tell the difference
between the subjective and the objective in their minds. Their
fantasies become real for them.

The incident connected with the late F. W. H. Myers, re-
called by Father de Heredia, is typical. Myers was a confirmed be-
liever in spirit communication. He promised to put the question
absolutely beyond doubt after his ovm death. As a test, Myers
left a sealed letter, and after his death Mrs. Verrall, his favorite
medium, revealed its contents through communication with his
spirit. The seal was then broken, but there was absolutely no
resemblance between the contents of the letter and Mrs. Verrall's
automatic script purporting to be by Myers. A number of other
mediums alleged that they had been in communication with
Myers, but his family declared that no message received showed
even the smallest evidence of having come from him.

Father de Heredia's own lectures and demonstrations of the
frauds of mediums have prepared us for his conclusion that there
may be, amd probably is, a small amount of truth in the idea of
communication with spirits, but that the world has permitted

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itself to be fooled by all sorts of cheap trickery. He exposes the
latest trick» that of ectoplasm, and the revival of that old fraud,
spirit photography; and he gives very proper warning of the
danger connected with attempts to communicate with another
world, owing to their lamentable effect upon the experimenter's
mind.

THE LITERARY LIFE AND OTHER ESSAYS. By P. A. Canon

Sheehan, D.D. New York: P, J. Kenedy & Sons. $2.25.
POEMS. By P. A. Canon Sheehan, D.D. Same publisher. $1.25.
This ingathering of lectures and essays, gleaned from a rich
literary harvest, represents in a few papers the ripe aftermath of
Canon Sheehan's genius. "The Moonlight of Memory," written
shortly before his death, is a miniature classic, in his raciest Irish
idiom, of Fenian days. His reminiscences of the gallant stand of
Peter O'Neill Crowley against the British soldiery, of the ballad-
singer who sang "The Fenian Men," and of the agent of Brother-
hood who fired his imagination by his dramatic rendering of '"The
Battle-eve of the Brigade" are unforgettable. The other caaseries
that comprise the book reveal him as one who, whether he lectured
the Cork Literary Society on the choice of literature as a profes-
sion, criticized the system of education in the National Schools,
or addressed the Maynooth students at the dawn of the century on
the dibAcle of the transcendental and empirical movements of the
age, spoke from the standpoint of a broad spiritual culture, and
whose outlook on Irish affairs was cosmopolitan. They are writ-
ten in his fluent, figured style and hold our attention through the
magic of his personality.

The Poems evidence at most the cultivated talent of Cithara
Mea. Some of the patriotic and religious verses — "The Fenian
Mother," "Queen of the Starry Sky" — are felicitous. Only once
did he reach the heights of song — ^when, in Glenanaar, he wrote
that spirited Irish ballad, "After Aughrim's Great Disaster," on
Shaun O'Dwyer, celebrating the exploits of the Irish Horatius.

THE LITERATURE OF THE OLD TESTAMENT IN ITS HIS-
TORICAL DEVELOPMENT. By Julius A. Bewer. New
York : Columbia University Press. $4.00.
The author of this volume originally intended to publish
translations of the most important texts of the Old Testament,
grouped topically and edited in such a way as to show both their
relation one to the other, and to the general development of the
Hebrew Bible. Later on» h« thought best to shorten the quoted
text so that it could be readily printed with the editorial comment.

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and not as a separate body of documents. Where necessary, the
larger sections are summarized, and their significance clearly
brought out.

The volume is interesting to Catholics only in so far as it
gives us an idea of how the modern higher critics arrange the
chronological sequence of the Old Testament. According to Dr.
Bewer, the earliest of all Hebrew literary productions are the
poems which are now incorporated in the historical books, such
as the songs of Lamech and Miriam (Gen. iv.; Exod. xv.), the
incantations of the Ark (Num. x.), the song of the well (Num.
xxi.), the proverbs, riddles, fables, oracles, and prophetic bless-
ings (Gren. ix.. Judges xiv., 1 Kings xxiv.). Then follow the
poems, narratives, and laws of David, Solomon, and Jeroboam
(Deut. xxxiii.; Exod. xx., xxiii., xxxiv.; 1, 2, and S Kings). The
author places Genesis xiv. (Abraham and Melchisedech), the Song
of Solomon, Ecclesiastes, and the first nine chapters of Proverbs
in the times of the Maccabees. The deuterocanonical books of
the Alexandrine Jews are, in accordance with the Protestant tra-
dition, styled Apocrypha, and omitted from the canon of the Old
Testament by the author, who mentions the position of the Cath-
olic Church in a brief footnote. The bibliography at the volume's
close is most meager, and reveals the author's ignorance of the
Catholic Biblical scholars of France and Germany.

A BOOK ABOUT MYSELF. By Theodore Dreiser. New York:

Boni & Liveright. $3.50.

Mr. Dreiser has been praised before, and is being praised
again, for his candor and simplicity. This celebrated pair of at-
tributes has done devastating work in the past, for Mr. Dreiser is
the most naif of our modern geniuses and takes his art and him-
self with unqualified seriousness. It should, therefore, be said
at once, by way of reassurance to those whom a perusal of his
earlier novels may have made apprehensive, that while both his
candor and his simplicity are here everywhere present, they no-
where produce their maximum results. The material upon which
they are exercised does not lend itself to the famous starkness of
effect with which Mr. Dreiser's name is associated. There is
nothing in this autobiography to distress or repel, as one was dis-
tressed and repelled by The Financier or The Titan.

Yet they all grow on the same tree, after all. There are ob-
servable here all the potentialities of either of the last-named
books, or of any of the others Mr. Dreiser has written. The fact
invites to meditation. Why do we prescribe candor and simplicity
for the ideal fellow man or the perfect citizen, and yet boggle —

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apparently— over naming them unequivocally as ingredients of
the perfect literary artist? The answer is, surely, that there is
candor and candor — simplicity and simplicity.

Take the first-named trait, for instance. No man, in his
merely private capacity, undertakes to be a universal and unsolic-
ited truth-teller. Ideally, he tells the truth when he speaks at all
on any matter in which an issue between truth and falsehood can
be raised. But these speeches of his may be, often must be,
limited. Their minimum is dictated by certain plainly under-
taken obligations, their maximum is limited by either charity or
discretion. To practise candor as a writer is another matter.
Here there is no question of circumscription or of merely external
challenge. In particular, the serious realist, qua realist, considers
himself bound to reproduce with fidelity the essentials of his
vision of the universe. As a creator, he aspires to a thorough-
going and absolute outspokenness which qualifies nothing and
spares nothing; he contravenes, if he is so prompted, the laws of
decency, the reticences imposed by chivalry and honor, the obliga-
tions of the social contract; he undertakes an unlimited and
gratuitous truth-telling; he ceases, in a word, to be a social being,
and becomes a licensed talebearer.

This brief glance at the theoretical limit of candor, which the
writer is always approaching, is perhaps enough to explain the
hesitancy of the ordinary public to speed him on his way. Of
course, he is doomed never quite to reach the limit; if his own
social inhibitions fail, society steps in to supply the deficiency; it
does not allow him to consider himself exclusively sub specie
creatoris; he must meet, in some degree, says collective mankind —
and even Mr. Mencken agrees — the larger, more general, merely
human obligations which he incurred by being born into this
world. There are certain things which, under certain circum-
stances, he must not say. Authorities differ as to the point at
which the line is to be drawn, but the principle holds.

Mr. Dreiser has certainly been conspicuous in the past among
those who have pressed on most industriously toward the goal
of absolute truth-telling, very little hampered from v^thin, and
seemingly very little deterred from without. It is a comfort to
record, therefore, that his candor does but small damage in this
volume. We merely follow him, through the various journalistic
experiences of his early twenties, from Chicago to St. Louis, from
Toledo to Cleveland, from Pittsburgh to New York. We attend at
his sloughing off of the Catholicism given him by his devout
German parents — that "brainless theory" which was responsible
for his youthful belief in a benign Providence, in the validity of

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the Beatitudes, and in all the paraphernalia of faith dismissed
later by his matured reason. We are told, with a detail which,
while we do not find it shocking, is certainly tasteless and caddish,
the minutiae of his one serious love affair. And that is all. Mr.
Dreiser's exhaustive honesty spins this material out to 502 pages.
Nothing at all is omitted. Yet, while some of it exasperates or
simply palls, and much of it is deeply interesting, none of it is
revolting or painful.

A DICTIONARY OF RELIGION AND ETHICS. Edited by Shailer

Mathews and Gerald B. Smith. New York: The Macmillan

Co. $8.00.

This quarto volume of some 500 pages condenses into the
briefest space an abundance of information on countless questions
concerned with all phases and stages of religion and ethics. The
amount of modern scholarship here epitomized and presented in
articles of greater or lesser length compels admiration. About
one hundred scholars have cooperated with the editors in studies
or summaries on the psychology of religion, the history of re-
ligions, the present status of religious life in the world, and on
social and individual ethics.

The volume lays claim to be ''v^itten historically, objectively,
vnthout speculation or propaganda.*' Our candid criticism is
that while the work furnishes readily accessible information in
compact form on numerous historical questions and the intent is
to be entirely unbiased and objective, yet the treatment of the
fundamentals of the Christian Faith is shot through and through
with liberalism and modernism. The reader who depends on
this volume for his sole knowledge of God and man, of Christ and
Christianity, will be sadly misinformed. In fact, it seems to leave
the question, "What is truth?" about where it was left by Pilate.
If religion and ethics were matters of progressive psychology
and were not grounded on objective, immutable principles, and if
the. evolutionary hypothesis that the latest is the best were correct,
this dictionary would merit highest commendation. But since it
is astray on philosophic fundamentals, we must withhold praise.
No doubt it has value for the cautious and critical and well-in-
formed Catholic student of religion and ethics, in that it affords
him an easy means of ascertaining the most up-to-date modern-
istic viewpoint on the various questions that claim his time and
attention. Audi alteram partem is a wise maxim for the the-
ologian and ethicist who would best understand and expound his
own safe and sound doctrines and principles.

On secondary questions of history and biography, which are

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unaffected by the leaven of liberalism, and on the statement of
Catholic views on doctrine and practice, the editors deserve credit
for their manifest desire to be fair and unprejudiced.

THE HOLY ALLIANCE. By W. P. Cresson, Ph.D. Nev^r York:

Oxford University Press. $1.50.

This monograph adds to the existing literature of the Holy
Alliance of 1815 by presenting that famous (or infamous!) com-
pact as ''the European background of the Monroe Doctrine.**
The author is intent to show the purpose of the Czar of Russia in
forcing the alliance upon his unwilling partners in it, and in par-
ticular the relation between the Alliance and the subsequent series
of agreements known collectively as the ''System of 1815.'' He
points out the contradictions between the idealistic aims of the
Alliance and the reactionary objects which the Czar sought to
attain. An original feature of the volume is the description of
the efforts made by the Czar to induce the United States to become
a partner in the new "League of Peace."

The text is accompanied with the usual references to author-
ities which constitute the make-up of a scholarly treatise. The
sources from which the author has drawn include unique material
from the archives of the Russian Foreign Office, to which the
author v^s permitted access following the Revolution of March,
1917. These sources include personal dispatches of the Czar and
memoranda not hitherto accessible to students.

The scholarly method of the author must, however, be dis-
sociated from his political views. He writes vrith a distinct belief
that 'in the light of a renewed study of the events which led to
the declarations of the Monroe manifesto, the motives underlying
recent policy [the refusal of the United States to join the League
of Nations] tend to justify themselves as the continuing result of
historical experience.'* The reviewer submits that the analogies
between the situation in 1823 and that in 1919 are not borne out
by the substance of the volume.

THE NEW CONSTITUTIONS OF EUROPE. By Howard L. Mc-
Bain and Lindsay Rogers. Garden City, N. Y.: Doubleday,
Page & Co. $3.00.

This is a valuable volume for the student of comparative
government and of modern history, and an equally valuable, if
somewhat technicaf, source of imf ormation for the lay reader who
is impressed with the importance of the new political movements
in Europe. The main body of the volume (Part II.) consists of
translations of the texts of the constitution of the German Repub-

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lie together with the separate constitutions of the four largest
German states, and the constitutions of Austria, Czechoslovakiat
Jugoslavia, Russia, Poland, Dantzig, Esthonia, and Finland. An
appendix contains the constitutions of Belgium, France, and Italy.
In each case the new constitution is preceded by an historical
note which explains the circumstances under which the document
was drawn up and the forces that contributed to the making of it.
In order to add to the usefulness of this collection of texts,
the authors have prepared an Introduction (Part I.)» in which,
without attempting a digest of the constitutions or a comparison
of the several documents, they discuss certain principles of
politics and public law which bear upon the new fundamental
laws presented in the text. This general survey, including a dis-
cussion of legislative organization, of federation, of proportional
and functional representation, and of democratic doctrine, will
prove greatly helpful to the student, in making for himself the
comparisons and contrasts between the respective constitutions,
which is the object the authors had in mind. The reviewer sug-
gests that the text of the constitution of the Irish Free State be
included in the study, as being an exceptionally original and in-
genious document, and as illustrating a number of the newer
principles and methods of government.

THE EPISTLES OF ST. PAUL. By the Rev. Charles J. Callan,
O.P. New York: Joseph F. Wagner. Vol. I. $6.00.
Priests and seminarians will welcome Father Gallants com-
mentary on these letters of St. Paul as a clear and comprehensive
volume of textual interpretation, based on the best Greek manu-
scripts, and inspired by the leading authorities on the Sacred
Scriptures. Availing himself of the works of the Fathers, and of
the later eminent Catholic and Anglican exegetes, he has made the
writings of St. Paul accessible to the student who is not a specialist
in hermeneutics. Thorough, sound, and practical, his exposition
elucidates the meaning of the text (emending the Vulgate from
the Greek where necessary), copes with the difficulties of vexed
passages, balances the opinions of variant interpreters, and educes
the dogmatic and moral content of the several Epistles. Father
Callan seems to have kept in mind throughout the special homi-
letic needs of the pastor who must make the message d^ St. Paul
intelligible to his flock. Hence the fullness of his commentary,
and the revision of the Douay Version where the language is
obscure because of its Latinism. He has spared no Mins in
familiarizing himself with the literature of his subject, ahd in
making the results of his researches practicable for his readm.

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The volume is furnished with a general introduction on the life
of St. Paul» and on his personality as reflected in his writings*
also with special introductions containing analyses of the' four
Epistles. As a serviceable handbook to the New Testament, it
has a distinctive value, and will rank with the author's studies
of the Gospels, and of the Acts of the Apostles.

THE CO-OPERATIVE MOVEMENT IN JUGOSLAVIA, RUMANIA
AND NORTH ITALY. By Diarmid Coffey. New York: Ox-
ford University Press. $1.00.

One outstanding and curious fact is set forth in this little
book: the cooperatives of Europe, both agricultural and industrial,
not only did not suffer by reason of the war, but on the contrary
they benefited. Several reasons are given for this, the chief of
which is the general upset of international trade resulting in a
sort of throwback in favor of domestic agencies of production and
distribution. The rapid spread of revolutionary ideas has like-
wise reacted to the cooperatives* profit, disposing European gov-
ernments more and more to encourage the movement as one solu-
tion of their social problems. In the hundred pages of this
modest brochure is crowded an array of illuminating facts re-
lating to the economic aspects of the war. Here we learn how
Turkish persecution in the Balkans drove thousands of poor
Christians to apostasy as an alternative to starvation; how the
Soviet idea is propagated tirelessly and ceaselessly among peasants
and laborers; how the Socialists in the Balkans and in Italy strain
every effort to corrupt the masses through the medium of the co-
operative; and how, finally, the one and onl^ champion of the
people, of their moral integrity and their material rights, is the
Church, which, living and active through its priesthood, carries
on its age-old and ever renewing struggle for the children of men,
for their souls and their bodies. In Italy, especially, as this
report shows, the social action of the Catholic Church is one of
the greatest factors in the making of the post-war world. This is
a valuable report; and happily it is not too formal or statistical
for the everyday reader who is interested in economic questions
in a general way.

HUMAN NATURE AND CONDUCT. By John Dewey. New York:

Henry Holt & Co. $2.25.

Instrumentalism — ^Mr. Dewey's creed in philosophy — ^has an
avowedly practical trend. Its aim is the amelioration of the
social state. In his latest work he carries his philosophy into the
specific field of social psychology, and there results a novel en-

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deavor to point the way to the millennium. The ethic he pro-
pounds is frankly empiricistic; it is based on a study of human
nature, and is buttressed by the findings of physics and biology.
The traditional ethical theories which are founded on self-evident
principles, or those which base their sanction for the laws of con-
duct on the will of a supernatural being, are utterly unsatis-
factory: the former, because science demands that right and wrong
shall prove themselves as they work out in human experience;
the latter, because the dogmas and intolerances of the various
religions are but the expressions of symbols which have been
idolatrously taken for realities, and which have been outgrown.

Thus far the author does not part from the naturalistic ethics
of the day. The novelty of his view consists in his stressing of
habit as fundamental in social psychology. Impulse and intel-
ligence are to be taken into account in the mental activity of the
individual, but they are secondary to habit, inasmuch as the mind
of the individual is a grouping of beliefs and desires and purposes
which are the product of the interaction of the individual with his
environment. He thus effects a new via media between two
popular schools of social reform. The first would have the im-
provement of our present institutions begin with the improvement
of the individual. The other holds that if things are to be bet-
tered, the environment must be changed, since human nature can
only be influenced by external pressure. Mr. Dewey's theory is
that conduct is an interaction between man and his environment
and hence the problem of conduct can only be solved by taking
both factors, the internal and external, into account.

Obviously the book suffers from the defects of the philos-
ophies on which it is based, empiricism and instrumentalism, and
those who accept neither of these two views will disagree with
many of its conclusions.

r[E STORY OF EXTENSION, by the Right Rev. Francis G. Kelley
(Chicago: The Extension Press. $2.00), tells of valiant efforts to
spread and maintain the Catholic faith in this country since 1905.
Monsignor Kelley as a young priest knew by personal experience the
problem of the Catholic Church in the small communities of the West.
With the encouragement and active codperation of Archbishop Qui^ey,
then newly come to Chicago, the Catholic Church Exttnsion Society
was founded. The record of its achievements sheds luster, not only
on its energetic founder, but also on the zeal and charity of clergy and
people of the United States, who so generously supported its noble
work. Practically all the States in the Union, except some in the
New England group, have profited by Extension; its efforts have ex-
tended also to Canada, Alaska, Porto Rico, and the Philippines. Mod-

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signor Kelley's book will hold the interest of any reader who opens it.
Personal anecdotes, human touches of pathos and humor, together with
hosts of illustrations of persons and places, and of — ^we must not
omit — the well-known chapel car and motor chapel, all help to make
The Story of Extension an inspiring and entertaining history.

KING'S COMPLETE fflSTORY OF THE WORLD WAR, edited by W.
G. King. (Springfield, Mass. : The History Associates.) The pur-
pose of this book is to give us, in the words of the author, a volume
"authentic, impartial and fearless, containing the epochal events
throughout the civilized world from Ferdinand's assassination to the
disarmament conference.''

The difficulty of compressing the events that crowded upon one
another from the days of 1914 to 1918 is apparent. It is apparent also
from the very nature of things that any such work must have decided
limitations. Yet, in spite of all this we have here a very creditable
work. The layout of the material and the handling of the subject
matter is very commendable. The war periods are divided into sec-
tions, each containing a risumi of the opposing military forces. The
events in each sector of the world are outlined with a fair amount of
detail for each particular period. The result is that we have a com-
pact book with chronological and geographical divisions. This makes
the volume very valuable for reference work as no great effort is needed
to find an established review of any particularly important event dur-
ing any particular period.

It is regrettable, however, that the author allows his history to be
cheapened by extravagant statements and particularly by lapses on
the part of the author from the r61e of historian to that of a prosecutor
or judge. The real value of the book is greatly minimized by this lack
of restraint.

I BELIEVE IN GOD AND IN EVOLUTION, by WilUam W. Keen, M.d!
(Philadelphia: J. B. Lippincott Co. $1.00.) It is very difficult
to know what to say about this book. One cannot but praise the
genuine faith of its writer in Christianity, he being one of the old
evangelical school whose fervor must always extort one's admiration.
And it is no doubt well that a man of reputation in the medical world
should point out to those whom we must suppose to be ignorant of the
fact, that between revelation and such type of transformism as there
is at present any proof for, there is no necessary contradiction. But
the book itself is but a rather scrappy elucidation of the thesis, which
surely cannot require proving to-day, that anatomically and physio-
logically man is a mammal. That this fact points in the direction of
transformism is obvious; that it proves it, is not so clear. In fact,
it is quite clear that it does nothing of the kind. We must say, too,
that to talk of mankind having inhabited this earth for "about 500,000
years,*' and the horse for "over 3,000,000 years," is to talk the worst
kind of rubbish. There is no kind of evidence for either statement

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NEW BOOKS [Mar^

except in the wild imagiBings of the more ardent evolutionists; and
they base their arguments, not so much on geological evidence, as on
the length of time necessary for the production of man or the horse,
from some supposititious ancestors, by the now discredited process of
slow accumulation of small changes.

LADY AVIS TREWITHEN, by Beatrice Chase. (New York: Long-
mans, Green & Co. $2.00.) No Handicap, by Marion A. Taggart
(New York: Benziger Brothers. $2.00.) Saranac, by John Talbot
Smith. (New York: Blase Benziger & Co. $1.75.) The first of these
volumes is a novel which, though not exactly a sequel to Lady Agatha^
has for its principal the Lady Avis who, as a child, made her first
appearance in that earlier book. In her own person she tells the tale
of her sojourn on Dartmoor, that spot so beloved by the author.
Though the present volume does not display, in the same degree, the
spontaneous charm that characterized Through a Dartmoor Window,
yet its appeal is of the same kind. The story itself is but a thread on
which are strung incidents, bits of description, and character sketches
that help us to realize why the affections of ''Beatrice (]hase*' cling so
tenaciously to this region and its people.

We all know and love Miss Taggart's stories for and about chil-
dren, and we believe that it would be hard to find anyone who could
excel her in that field. Now, however, in No Handicap, she has given
us a story of children of a larger growth. It can hardly rank as a
novel While it has the virtue of being Catholic, her characters are
too cloyingly sweet to be true to life. Her hero, Peter Cassett, and his
friend Giles, nicknamed respectively Peter the Great, and Giles the
Monk, are noble characters, as are the Catholic Isabelle, and Justine
Coburn; but no human beings could be as outspokenly demonstrative
as all these characters are, from the beginning to the end of the years
through which we travel with them.

Saranac is a republication of a book that has long been out of
print It is an unusual story, set picturesquely upon the shores of
Lake Champlain. Error and suffering, love, and the triumphant work-
ings of the grace of God, are blended with pathos and humor, into a
human-interest story that is independent of date or period*

DOMINUS YOBISCUM, by Right Rev. Francis C. KeUey, D.D., LLJ).
(Chicago: Matre & Co. $1.50.) This is a series of letters pur-
porting to be written by an elderly pastor to his young prot^g^ in the
seminary, who is soon to be ordained to the priesthood. We find it
difficult to restrain our enthusiasm for this book. The ideals and
standards it proclaims are of the highest; the advice given, sound and
practical. The style is vivid and lively, making most interesting read-
ing. It is a book that should be in the hands of every seminarian,
and may be read with profit by those already ordained. The pub-
lishers have been at great pains to produce a volume worthy of the
best traditions of the bookmakers' art, and have succeeded well.

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1923.] NEW BOOKS 863

PAMPHLET PUBLICATIONS.

The Catholic Mind (December 22d) treats, in an excellent and
sympathetic address by Rev. J. Alfred Lane, the "Rights and Duties of
the Unions"; the unfitness of "Psychoanalysis in the School," ably
presented by Rev. Francis Aveling; and "Cardinal Gasquet and the
Great Forgery," giving the pith, of the cardinal's research work on
Pope Adrian's supposed Bull, Laudabiliter. The first issue for the new
year (January 8th) reprints the "Protest of the Exiled Archbishop of
Guatemala," and the plea of Ralph Adams Cram to "Restore Civilization
Through Art." Under date of January 22d we find a constructive
examination of "Cou^ism in Theory and Practise," by Rev. E. Boyd
Barrett, S.J.; a protest against "The National School" as un-American,
and a very happy exposition of "What a Christian Brother Is" by
Brother Leo. In the February 8th issue is reprinted, from the London
Month, an account of "Louis Pasteur," by J. R. Cormack; an interesting
paper on the "Common Life Among the Early Catholics," by J. B. Mc-
Lauj^in, O.S.B., and under the title "Catholics and Their Beliefs" the
published correspondence between a prominent Atlanta non-Catholic
and Right Rev. Benjamin J. Keiley, former Bishop of Savannah, in
which is stated very clearly the Catholic attitude on Bible-reading and
the Public Schools. (America Press, 5 cents each.)

The English Pope (Adrian IV.) by G. R. Snell, controverts the con-
clusion of Cardinal Gasquet, that the forgery of Laudabiliter is beyond
question. The Catholic Truth Society also publishes an illuminating
and scholarly study of the doctrine of The Resurrection of the Body,
by Rev. Vincent McNabb, O.P., and a most encouraging and timely
word of instruction, addressed to boys and girls, on The White Pearl
and the Black Peril (5 cents each) .

Rev. Albert Muntsch, S J., points out in Some Fallacies of Modern
Sociology, the facile assumptions of some "modern" Sociologists and
their woeful ignorance of the institutions they glibly criticize. (Cen-
tral Verein. 5 cents.)

The burning question of "Reparation" — ^Damage and Payments;
Politics and Economics of Payments; Financial Aspects — ^is thorougUy
covered in Nos. 1, 2, and 3 of Vol. V. of A League of Nations, put
out in this country by the World Peace Foundation, Boston (5 cents a
copy). Different aspects and judgments concerning The Allied Debts
are treated in the December, 1922, issue of the International Concilia-
tion. Together they provide a very complete presentation of the
subject. Also of present interest is A Shorty History of the Question of
Constantinople and the Straits, by James T. Shotwell (International
Conciliation, November, 1922).

Three new devotional pamphlets (5 cents each) come from The
Paulist Press: A Thought a Day for Lent, terse, timely meditations —
or readings — ^by Rev. James M. Gillis, C.S.P.; Selected Prayers for Lent,
by the same author, a pocket companion of helpful suggestions taken
mainly from the Liturgy; and Stations of the Cross for Children, speak-
ing the language of the child straight to the Heart of Christ.

Just the right word for the honest soul craving faith is John
Summerfield Baldwin's / Wish I Could Believe. The Ku-Klux Klan
Rev. James M. Gillis, C.S.P., treats in humorous, yet serious, fashion,
and The Christian Doctrine of Property is handled by Rev. John A.
Ryan, D.D., in his usual thorough and convincing way. Whom God
Hath Joined, a pamphlet on matrimony, by Rev. J. Elliot Ross, C.S.P.,
and Open-Mindedness, by Rev. Joseph McSorley, C.S.P., are also of
major importance. (The Paulist Press, 5 cents each.)

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Thb Macmuxan Cki., New York:

Plorence Nightinaale: A Plag in Three Acts, By Edith G. Reid. 91-25. Confes-
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Chablbs Sgubnea's Sons, New York:

His Children's Children, By Arthur Train. 92.00.
B. P. DuTTOM A Co., New York:

A Hind in Richmond Park. By W. H. Hudson. 93.00.
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Eucharistic Devotions, By Rev. Thomas J. O'Brien. 91-50. The Words of Our
Ladg. By Fr. William Hanly, O.S.F.C. 91-35. Life Everlasting, By Rt Rev.
John S. Yaughan. 92.75.
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The Middle of the Road. By Philip Gibbs. 92.00.
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The Second Empire. By Philip Guedalla. 95.00.
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FACTORY

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Paulist Press Pamphlets

BIOGRAPHY

Thght of An Bagle, The. (Mother Amy Ovrdon.

R.8.H.) Blanche M. Kelly, Litt.D.
Hit Bmlnence John Cardinal Farley. Right Rot. Mgr.

M. J. Lavelle.
Jonmal of My Life, The. By a Nun.
IToble Urinllne, A — ICother Mary Amadens. Dudley

O. Wooten.
Tme History of Maria Monk, The. WilUam L. Stone.

8T0RIBS OF 0ONVEB8ION8

Ctod's Voice In the 8011I. A OonTert'a Story.

My OonTerslon. F. X. Farmer, S.J.

My Home-Comlng. Inceborff Magnueaen.

ITew Bngland ConTeriTon, A. J. O. Robina.

Open Window, The. Samuel Fowle Telfair. Jr.

Stovy of My Religions Ezperlenoes, The. Rot. Henry

H. Wyman, C.S.P.
Tme Story of a OonTerslon. V. Rev. T. V. Tobin.
Why Ronald Knox Became a CathoUe. Rot. Bertrand

L. Conway, C.S.P.

CHURCH HISTORY

AdTanced Anglican Assumption, The. U. P. Ruaaell.
Apostolate to Non-Oatholics, The. Rev. Bertrand L.

Conway, C.S.P.
Brief History of Religion, A.

Century of Catholielsm, A. V. Rot. T. J. Shahan, D.D.
Chained Bibles Before and After the Beformation.

Rev. J. M. Lenhart, O.M.Cap.
Condemnation of Galileo, The. Rev. B. L. Conway,

C.S.P.
Is the Catholic Church a Menace? Dudley G. Wooten.
Lnther, Short Studies. Rev. Moorhouse I. J. MilUr.

S.J., and Jamea J. Walsh, M.D., Ph.D.
"Open Bible" in Pre-Reformatlon Times, The. Rev.

J. M. Lenhart. O.M.Cap.
Outline of Church History. V. Rev. T. J. Shahan, D.D.
Pure Ts. DUuted CathoUclsm. Y. Rev. A. F. Hewit,

C S P.
Why Priests Do Not Marry. Rev. B. L. Oonway, O.8.P.

THE PAPACY
America's Tribute to Pope Benedlet XV. Bdltod by

V. Rev. Thomas F. Burke, C.S.P.
Canon Law, The Pope and the People. Samuel F.

Darwin Fox.
False Decretals, The. Rev. B. L. Oonway, O.8.P.
Temporal Power, The. L. J. S. Wood.

DEVOTIONAL

Armed Guard, The (Prayer). Rev. John J. Bnrke,

C.S.P.
Beauty of Holy Scripture, The. Rot. P. Knppwrs.
CathoUo as Cltlsen and Apostle, The. Re^^ waiter

Elliott, C.S.P.
Christian Home, The. James Cardinal Gibbons.
Devotion to the Holy Spirit. Rev. J. McSorley, C.S.P.
Holy Communion. Monaignor de Sofur.
Ho^ Souls, The. By a Pauliat Father.
Hone. Rev. John J. Burke, C.S.P.
Hugo's Praise of Loto. Rev. Joseph MeSorley, O.S.P.
Making Necessity a Virtue. Rev. W. Elliott, C.S.P.
Methods for Life's Big Business. Rev. B. Rush

Ranken, S.J.
Mystery of Saffering, The. Rev. W. Blllott, O.8.P.
ITovena to the Holy Ghost. Oompiled by Rev. Walter

Elliott. C.S.P.
Onr Father, The. Abb6 Grou, S.J.
■onl-Bllndness. Rev. Joseph MeSorley. O.8.P.
Why We Should Hope. Rev. Walter BlUott, O.8.P.
Worth of the Commonplace, The. Rev. Walter Blliott,

C.S.P.

WAT OF THB 0B088
Vtttle Stations on the Way of the Oron. Bev. John
J. Burke, C.S.P.

tme Thoughts on the Way of the Oron. Bov. John
J. Burke, C.S.P.
Stations of the Cross. Cardinal Newman.
Stations of the Cross for ChUdren. A Religious of the
Cenacle.

Rev. Jamea M. GOBi.

Advent, Its Meaning and 'Purpose.

Babe of BethlehenL The. Readings for Adwat

Thomas I Kempis.
Bethlehem. Father Faber.
Emmanuel: God With Us. 8. 0. J.
MeditaUons for Advent. Rev. Riekard F.

LENT

A Thought a Day for Lent.

C.S.P.
Acceptable Time, The. Dally

Thomas k Kempis.
Christ's Last Agony. Rev. Henry B. O'Kooffa. GAP.
Fruits of Lent. Oompiled from the Litargy. Mm,

John J. Burke, C.S.P.
Lent in Practice. Rev. John J. Bnrke, OJi^.
Lent, Its Meaning and Purpose. From tka Lltngkal

Year by Dom Gu^ranger.
Selected Prayers for Lent. Rev. James M. Gilfia.

C.S.P.
Thoughts On Holy Week. Selected from T%— as k

KemyiB.
Three-Hours' Agony. By a Panlist.

MONTH OF THB BACBBD HBABT

Sacred Heart, The. Short MediUtions for Jvaa. Bov.
Richard F. Clark, S.J.

MONTH OF THB BLESSED MOTHBB
Onr Lady's Month. Rev. John J. Bnrkei. C&P.

MONTH OF THE PBBCIOU8 BLOOD
Meditations on the Precious Blood for Bvosy Il«y tf
the Month. From the French of Mgr. La "

DOCTRINAL

THB CHURCH

Authorised Interpreter of Holy 8eriptBi«h

Ham H. Sloan.
Catholic Church, What Is the. Eov.

u.b.b.
Catholic Faith, The. Rev. John B. Harney, O.B.F.
Christian Unitr— The Means of Ittntirtnc It. By a

Missionary.
Christian Union, Projeets of. J. W. Poyatar.
Church of the Living God, The. C. O. BhrlTsr.
Divine Commission of the Ohnreh, The. B«t. J<aha B.

Harney, C.S.P.
Is One Church As Good As Aaothert Rev. JeW B.

Harney, C.S.P.
Is There Salvation Outside the OhvxthY

C. Semple, S.J.
Mystical Body of ChrlsL The. Rev. L. E.
Scholastle Philosophy Explained, The. Bev,

Wyman, C.S.P.
To Whom Shall We Go? Rev. 0. Van da V«m.
Truth-Seeker and His Answer, A. Bov. ▲. P. Defi^

C.S.P.
Trust the Church. W. F. P. Stoekley.
Visible Church, The. H. P. Russell.
Voice of the Good Shepherd, The. Daaa Tl SAnff

And Where? Rev. Edmund mil, O.P.
Why I Am a OathoUo. Rev. John B. Hmrmmf, OJJL

THE MA88

Ceremonies of the Mass^ The. Rev. O.
Hearing of Mass, The.
Keeping Sunday Holy. V. Rov. J. B.
Sunday Mass. V. Rev.

Confession of 81a, The. Bov,
Confession of Sins a XMvlat

Conway, O.S.P.
Frequent Oouimuntwi for Touag and

A. Malonev.
Conventual Lifo, The. Bight Rov.
lUdulgenees, The DoetriM of. Bov.
Purgatory. Hoary Gray
Whom God Hath Maod.
W^ AwgWoan

Father.

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for nnt Oonf oMion. . ^

ff tit Utorgy, A. Br a BeUfftoiu of lh«
Heart. . ^ ^ «

OUMldim, The. BeT. J. MeSorUr, 0.8^.
OfttMhiiD, T]i«— Lead XIadly XJa^t.

EDUCATION

daeetion. Bev. W. J. Kerby, PI1.D.
im, Tbe. Joseph V. MeKee, MJL.
eUem. A. Joseph V. MeKee. M.A.

Hnndred Books and Pamphlets. Bev. B. L.

O.S.P.

Qd BeUgton. Bot. T. J. Brennsn, 8.T.L.
Nlness. ReT. J. McSorley, O.8.P.

ETHICS

>yalty. By Oardinal Gibbons.

and Peace. Bev. Joseph Keatlns, 8.J.
Ubor, The. Pather Outhbert. O.SJT.O.
is of Wages, The. Father Cuthbert, O.8.F.G.
UTerenee and the Pacnlty Off Moral Indign*-
i. Bev. WilUam J. Kerby. Ph.D.
Bigotry, The. Bev. B. J. Keele. LL.D.

HA6I0GRAPHY

THB BUISSBD MOTHBB
» Mary Bight and Uaefnl. By a Panliat

Mother of Ood. V. Bot. Oanon P. A.

Br of Ivory and Olory of Ina^ Y. Bev.

eehan.

THE 8AIHT8
ith jif Hungary, PatronoM of the Poor.

Bneoaneer of Christ."

B. Beilly.

is Xavlex^— "A

'hilUps.
Of Onr Lady of Sorrows. Bev. B. Lom-

His Fifteenth Oentonary. V. Bev. Thomas

O.8.P.

Oapistran— <<A 8oldler-8alat of Italy."
3. Beilly.

Model of PideUty. By a PauUst Father.
10 of Alexandrli^^"A Saint for Soldiers."
'hillips.
rat-Mary— "The Pearl of Paray." L.

the Apostle of Ireland. V. Bev. Oanon A.

'The Apostle of Beoonstmetion." V. Bev.

\ Burke, O.8.P.

o Apostle of the World. Bev. John Oava-

8.0.

the Oross^ the Saint of the Oraoiflsd. By a

Father.
do Panl— "Apostte of Organised Charity."
merville.
the Saints, The. F. Dronet, CM.

Martyrs of Uganda, The. Bt. Bev. H.

W.F.

LITERATURE

ror of Dantou The. Bdmond O. Oardnor.
^irlt. The. Qeorge N. Shnster.
Crew, The. Jacques Busbee.
ndors of the National Capital, The. Mar-
Downing.

w in Modem Pletion, The. May Bateman.
itnro. Christian Beid.
, Ireland. John Barnes,
ard Shaw. Daniel A. Lord, 8.J.
d's Land, The. P. G. Smyth,
toratnro— The Heed of a Catholic Press.
J. Bnrko, C.S.P.

Martyrs According to Bernard Shaw. D. A. Lstd. 8. J.

Noel: A Christmas Story. Christian Bold.
"To Prepare the Way." JuUa 0. Doz.

PHILOSOPHY

Arthur

Bot.

Catholic Church and Christian Unity, Ths.

F. J. Bemy.
Incarnation and the World Crisis^ Tho. ▼.

Edward A. Pace, Ph.D.
I Wish I Could Believe. John S. Baldwin, A.M.
Philosophy and Beliof. Y. Bev. Bdward A. Paca, Ph.D.
Propaganda of Paganism, The. Dudley Q. Wooton.

SCIENCE

Astronomy and MMher Church. Bdith B. Wilson, MA..
Centenary of Sdentiito Thought, A. Sir Bortram 0.

A. Windle, LL.D.

Darwin and "Darwinism." Sir Bertram 0. A.

Windle, LIj.D.
fivolntion — ^Do We Come Prom Adam Or An ApoT

Rev. B. Lummer, O.P.
Lb the Catholic Church An Bnomy to SoioneoT Bot.

B. Lommer, O.P.

Man or Ape? Beflections on BTOlution. Bot. H. C.

Hengell. Ph.D.
BelatiTlty or Interdependence. Bev. J. T. Blankart.
Saints or Spirits? Agnes Bepplier.
Science and Beligion Then and Now. Jamos J.

Walsh, M.D., Ph.D.
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Ityan, D.D., and Bev. B. A. MoOowan.
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John A. Byan, D.D.
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Oardinal O'Connell.
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J. Lavelle.
Socialism or Democracy. Father Outhbert, O.8J.0.
Socialist State Doomed to Failure, The. Bev. Joseph

J. Mereto, S.J.
Social Beform on Catholic Lines. Rev. John A. Byan,

D.D.
Wage Legislation for Women. Bev. Bdwin V. 0*Hara.
What Is Justice? Bev. H. 0. Semple, S.J.
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By REV. JOHN A. RYAN, D.D.

Author of "A Catechism of the Social Question," "Catholic Doctri
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Reform hy Legislation. al Reform on Catholic L

JiThe social question is more important than the p<
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^Agreement btriwccu v^apntii auu L,a.uui is iiiui c

harmony between France and Germany.

T[The social problem is a world problem.

I xia Uie next generation, it must t^u ov»
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