what he called the divine part of the science of war and he treated it with the same logic as all the rest. Logic and method are the essence of his mind. He does nothing without system, nothing that is not based on principles:* "In the offensive, Napoleon generally prepares two centers of operations, fortified places, which will permit of a change of the line of operations. To begin with, he assembles the army on an extended line, then quickly contracts it into a space two or three marches wide and two marches deep, and without interrupting the movement begins his advance. If the en*NAPOLEON. Par Lt. Col. J. Colin. Paris: Chapelot.

emy be well collected and the French army superior, Napoleon advances along one side of the theater of war. He seizes if possible the barrier formed by a river upon the enemy's line of retreat, partly to cut off that retreat, partly to limit the enemy's movements and to have elements of certitude in his own final calculations. Then he attacks without waiting for the illusory reports of the hours that immediately precede the collision. If the enemy be divided, Napoleon throws himself between the two parts of the adverse army to beat them in turn. In either case he keeps the army extended over a vast space, ready to oppose the enemy's movements in a great part of the theater of operations.

"From the beginning it is a kind of beating, which he will resume immediately after the battle. Before the battle Napoleon usually keeps the bulk of his forces collected in a small space, with one army corps detached by itself, five, seven or fourteen miles away on a wing if the victory is to be determined by a turning movement. In the battle the attack delivered against the flank of the enemy, already occupied by the combat in front of him, disorganizes the enemy materially and morally. This is the moment to conquer by reanimating the struggle along the whole front and by producing a vigorous effort at the point judged to be the most sensitive by the crushing fire of the battery-a great battery."

B

LIZZARDS, the pack ice and difficulties presented by the geological formations of the Antarctic cause grave concern among scientists regarding the destinies of the latest expedition to the South Polar regions. A few days before his departure to the Antarctic last month, Sir Ernest Shackleton, in command of the present British exploration party, observed that from all accounts this is to be a very heavy ice season in the farthest south. The impression is confirmed by observations of the quantity of pack ice reported by navigators below the South American continent. Shackleton hopes to winter in the seventy-seventh degree south latitude. There is much doubt regarding his capacity to get his ship through the pack ice and even greater doubt on the subject of blizzards. If the reports finding their way into London Nature be accurate, these reports being based upon meteorological conditions in Tasmania and New Zealand, the whole Antarctic continent is undergoing marked disturbance. Blizzards arrive in the Antarctic Ocean with tremendous violence. Every recent work on Antarctic exploration teems with instances of these tremendous blizzards.*

The cause of these great blizzards and the reason why they should occur over the western half only of that great ice barrier which is such a characteristic feature of the Antarctic continent, must for the present, observes Professor G. C. Simpson, of the unfortunate Scott expedition, remain a mystery. It. appears that the chief factor is the air over the barrier itself. This air cools down much more than does the air over the Ross Sea. In consequence there is a region of relatively low pressure over the sea. Into this region the air from the barrier tends to move, but, owing to *SCOTT'S LAST EXPEDITION. Dodd, Mead.

HEART OF THE ANTARCTIC. Shackleton. Lippincott.

Two volumes. By Sir Ernest

EXPEDITION

the large deflecting force of the earth's rotation so near to the Pole, the air can not move from south to north but is driven towards the west. There is at present reason to infer that the area of wind disturbance over the Antarctic is much greater than previous records have established. The route taken by Amundsen to the Pole seems at least partially affected. The critical period for the Shackleton expedition, therefore, will be in the blizzard season.

There is reason to conjecture, as Sir Ernest himself admitted, that the ice will be found in an especially difficult state before the great barrier is reached. The first embarrassment may present itself in the form of what is called pack ice. Sir Ernest Shackleton will push south to examine the pack to ascertain whether it is loose enough to go through. In the words of Professor Charles S. Wright:

"Pack ice, in distinction to fast ice, is not bound to the shore, but moves under the influence of local currents and wind. . . .

"The process of freezing is a very interesting one to watch in cold, calm weather.

As the temperature falls the sea becomes covered with small scalelike plate crystals up to one inch across of a delicate fernlike structure. They generally float flat upon the surface, but many are imprisoned in an approximately vertical position. After the surface be

comes covered, the ice then grows in the ordinary way by accretion from below. In the initial stages, when the ice is only the surface has little rigidity, and even an inch in thickness, the feltlike mass on up to 3 inches thick moves freely up and

down under the influence of a swell without losing its coherence in any way.

low temperature is reached, and conse quently sea ice when new and thin is never hard and rigid like fresh-water ice. As a result ice even four or more inches thick is for sledging by no means safe, whereas the same thickness of fresh ice would be sufficient to support a regiment of soldiers."

Grave concern has been inspired in Great Britain by the intention of Sir Ernest Shackleton to winter in the Antarctic under conditions that may make communication with him difficult. He will not be able to send messages northward for some months after severing contact with the outside world. The character of the region he invades is known geologically in a general way, but its details are believed to be greatly modified from year to year with the progress of one blizzard after another. That the number and distribution of these blizzards has a real effect upon the climate of Australia and the adjacent land surfaces can hardly be doubted and it is therefore evident that a close study of the subject will give results of the very greatest importance. The matter is to receive adequate attention from the experts accompanying the expedition. The geological formation of the region is bound, however, to make the task one of tremendous difficulty, especially if the explorers separate into parties. Professor Griffith Taylor has these notes on the local

conditions:

"The great earth movements which af fected Australia in middle and late Ter tiary times also affected America. A readjustment of equilibrium raised the west and depressed the east in both continents. The central portion of Australia, "Sea ice is quite different in its propconsisting of ancient rocks which have erties from the ice formed on a pond or been planed down to a uniform level by lake of fresh water, owing to the fact the normal agents of erosion-by rivers, that some of the salt in solution in sea wind, etc.-is an example of a pene-plain. water is always imprisoned between the It was formed in middle Tertiary times, individual crystals in the sea ice. This and bears all the evidence of 'old age' in imprisoned salt between the crystals does a land surface. It has been elevated and not freeze in contact with ice till a fairly now the rivers are cutting it down."

T

HAT Germany, in assuming the rôle of creator of a worldreligion of valor, strives for world dominion not merely for material but for spiritual ends, is the startling message of an English scholar to the British Empire. The series of addresses in which this phase of "inevitable war" between England and Germany is brought out by the late Professor J. A. Cramb, of Queens College, London, has now been published in a small volume declared to be "the book of the hour" by

the London Guardian. That church paper also says, "we are inclined to think that it will survive the hour on its own merits." The Boston Transcript reviewer is of the opinion that "never has an Englishman before so entered into the German point of view, never has the German passion for empire been so sympathetically and so powerfully explained." Joseph H. Choate, ex-United States Ambassador to Great Britain, declares, in his introduction to the American edition, that it is a book every American should read because it explains very lucidly the deep-seated cause of the present war, "which is a life and death struggle between two mighty powers, each entitled to the respect and admiration of the onlooking world." Mr. Choate considers it a timely warning to us against lack of preparedness for war. The German Religion of Valor Professor Cramb derives chiefly from the voluminous works of the German historian Heinrich von Treitschke (untranslated for English readers) and other German writers of the same

school. We gather from Professor Cramb that General von Bernhardi's books show the supreme application of the religion of valor to the "transcendent" business of imperial war and that Nietzschean philosophy tends to free the German spirit for the titanic fray. Just as the greatness of Germany is found in the governance of Germany by Prussia, so the greatness of the world is to be found in the predominance of German culture, of the German mind-in a word, of the German character.

"This world-dominion of which Germany dreams is not simply a material dominion. Germany is not blind to the les

"The political history of Germany, from the accession of Frederick in 1740 to the present hour, has admittedly no meaning unless it be regarded as a movement towards the establishment of a world-empire, with the war against England as the necessary preliminary. Similarly the curve which during the last century and a half Germany has traced in religion and

metaphysical thought, from Kant and Hegel to Schopenhauer, Strauss, and Nietzsche, has not less visibly been a movement towards a newer world-religion, a newer world-faith. That fatal tendency to cosmopolitanism, to a dreamworld, which Heine derided and Treitschke deplores, does, indeed, still remain, but how transfigured.”

What definitely is to be Germany's Professor Cramb phrases Germany's part in the future of human thought? answer in part as follows:

"It is reserved for us to resume in thought that creative rôle in religion which the whole Teutonic race abandoned fourteen centuries ago. Judea and Galilee cast their dreary spell over Greece and Rome when Greece and Rome were

already sinking into decrepitude and the creative power in them was exhausted, when weariness and bitterness wakened

with their greatest spirits at day and sank to sleep again with them at night. But Judea and Galilee struck Germany in the splendor and heroism of her prime. Germany and the whole Teutonic people in

the fifth century made the great error. They conquered Rome, but, dazzled by Rome's authority, they adopted the religion and the culture of the vanquished. Germany's own deep religious instinct, her native genius for religion, manifested in her creative success (note the witness of Gothic architecture), was arrested, stunted, thwarted. But having once that faith, and for more than thirty genadopted the new faith, she strove to live erations she has struggled and wrestled to see with eyes that were not her eyes, to worship a God that was not her God, to live with a world-vision that was not her vision, and to strive for a heaven that was not her heaven. . .

...

Rome; the eighteenth undermined Gali"The seventeenth century flung off lee itself; Strauss completed the task that Eichhorn began; and with the opening of the twentieth century Germany, her long travail past, is reunited to her pristine genius, her creative power in religion and thought."

Thus the new movement represents a wrestle of the German intellect not

only against Rome but against ChrisThe earnest and pastianism itself. sionate mind of young Germany asks, Must Germany submit to this alien creed derived from an alien clime? Must she forever confront the ages the borrower of her religion, her own genius for religion numbed and paralyzed?

"Hence the significance of Nietzsche. Kant compromizes, timid and old; Hegel finds the Absolute Religion in Christian

ity; Schopenhauer turns to the East and at thirty-one adapts the Upanishads to the western mind; David Friedrich Strauss, while denying and rejecting the meta

physic of Christianity, clings to the ethics. But Nietzsche? Nietzsche clears away dred years; he attempts to set the Gerthe accumulated rubbish' of twelve hunman imagination back where it was with Alaric and Theodoric, fortified by the experience of twelve centuries to confront the darkness unaided, unappalled, triumphant, great and free.

"Thus while preparing to found a world-empire, Germany is also preparing to create a world-religion. No cultured European nation since the French Revolution has made any experiment in creative religion. The experiment which

England, with her dull imagination, has recoiled from, Germany will make; the fated task which England has declined, she will essay."

So is the prevalent bent of mind of young Germany toward what Professor Cramb describes as the Religion of Valor reinterpreted by Napoleon and Nietzsche-the glory of action, heroism, the doing of great things-what one might call a Deification of Energy. In metaphysics Zarathustra's "Amor Fati"; in politics and ethics, Napoleonism; not oppression, but the creed of action-live dangerously!

"Kant's great Imperative was born of the defeats and of the victories of Frederick; echoes from Kolin and Kunersdorf, as well as from Rossbach, thrid along its majestic phrasing; it is molded in heroic suffering and brought forth in resignation and in grief that is overcome. But in the newer Imperative ring the accents of an earlier, greater prime, the accents heard by the Scamander, which even at Chaeronea did not entirely die away: ""Ye have heard how in old time it was said, Blessed are the meek, for they shall inherit the earth; but I say unto you, Blessed are the valiant, for they shall make the earth their throne. And ye have heard men say, Blessed are the poor in spirit; but I say unto you, Blessed are the great in soul and the free in spirit, for they shall enter into Valhalla. And ye have heard men say, Blessed are the peacemakers; but I say unto you, Blessed are the war-makers, for they shall be called, if not the children of Jahve, the children of Odin, who is greater than Jahve.''

Professor Cramb does not anathematize such a religion. He thinks that over all Europe the same conflict between Napoleon and Christ for the mastery of the minds of men is the most significant spiritual phenomenon of the twentieth century. He finds no rival or even competitor of Germany. in this race for the spirit's dominion, the mightier empire of human thought. "Not England assuredly," he says, "for in that region England in the twentieth century has a place retrograde almost as Austria or Spain." Germany's courage and daring Professor Cramb sets forth as a warning to his countrymen against the danger of loss of world-empire through lack of valor. And with regard to moral title to rule material empire he admits that Britain is scarcely in position to throw stones, in view of the opportunist policies by which the British Empire has haphazardly come to be what it is.

Whether Germany's dream of material world-empire will be realized or not Professor Cramb does not predict; but that war with England would come he was sure. To him the significance of General Bernhardi's "epochmaking" book, "Germany and the Next War," lies in the fact that it represents the

definite attempt of a German soldier to understand not merely how Germany could make war upon England most effectively but why Germany ought to make war upon England. Says Professor Cramb:

"The ethico-political or moral origins of the sentiment of antagonism between England and Germany are obvious enough the confrontation of two states, each dowered with the genius for empire; the one, the elder, already sated with the exother, the younger, apparently exhaustless perience and the glories of empire; the in resources and energy, balked in midcareer by 'fate and metaphysical aid,' and now indignant.

"This is the moral, the most profound source of antagonism; and its roots lie deep in European history-German historians as widely apart as Hegel and Treitschke seeing the cause of Germany's frustrate destiny in her pursuit of ideal ends, of 'the freedom of the spirit'; in her deep absorption in religion at the period when England, Holland, France, Spain, fired by commercialism, played against each other for the dominion of this planet. This is clear: this is the ethical, the permanent and tlfe real cause. It has the characteristics of all true causes universality and necessity."

Bernhardi's moral justification for, war is thus shown to have been drawn from the Prussian school of historians, by whom a portrait of England as the great robber-State has been evolved; and that conception has been gradually permeating all classes in Germany. England bars the way to the realization of all that is highest in German life, they say. The English race is the possessor, "by theft," as Treitschke described it, of one-fifth of the habitable globe, and they ask, "By what right? By the right first of craft, then of violence." Then, observes Professor Cramb, German indignation takes the place of German analysis.

State, retains her booty, the spoils of a "So long as England, the great robberworld, what right has she to expect peace from the nations? England possesses everything and can do nothing. Germany possesses nothing and could do everything. What edict then, human or divine, enjoins us to sit still? For what are England's title-deeds, and by what laws does she justify her possession? By the law of valor, indeed, but also by opportunity, treachery, and violence.

"England's supremacy is an unreality, her political power is as hollow as her moral virtues; the one an arrogance and pretense, the other hypocrisy. She cannot long maintain that baseless supremacy."

Professor Cramb recites particulars of the German wholesale indictment of Britain at length, accuracy or inaccuracy aside, in order that Englishmen may see the German portraiture. Colonies shiver with impatience under the last remnant of the British yoke. Failure in India shows loss, if it were ever

possessed, of the three qualities revered by the Hindu race-creative genius in religion, the valor in arms of a military caste, and the pride of birth of the rajah. Egypt, which, next to India, is the most sacred region on this earth, Britain has only succeeded in vulgarizing. Anglicanism, the national reli gion, is barren and provincial. To German scholarship England owes the initiatory impulse to study each of the four great world religions in her emism, Buddhism, and Brahminism. The pire - Mohammedanism, Zoroastrianarmy is contemptible. The militant suffraget is contrasted with the Prussian mother "who has given most sons to die for the Fatherland." The sig nificance of the indictment, says Professor Cramb, is its moral scorn. And the inference drawn from it may be stated thus:

"How is the persistence of a great unwarlike power sprawling Fafnirwise across the planet to be tolerated by a nation of warriors? Ought not the arrogated world-supremacy of such a race to be challenged? He who strikes at England does not necessarily sin against the light or commit a crime against humanity. England is failing because she ought to fail. She is already straining to the ut most. This she betrays by her pleadings with Germany to disarm.

"In Treitschke's phrase, 'a thing that is wholly a sham cannot in this universe of ours endure forever. It may endure for a day, but its doom is certain; there is no room for it in a world governed by valor, by the Will to Power. And it was of England that he spoke."

Professor Cramb's book has been widely advertised as an "answer" to Bernhardi and his teachers; but, as the New York Times points out, this English scholar "nowhere condemns, or even hints condemnation of, the 'superman' doctrines, and if he antagonizes them at all-which is doubtful-it is exemplification in Germany and rather only that he doubts their culminating hesitatingly hopes that England is not too degenerate to develop some more supermen of her own." The Times adds:

"What appreciative readers in Prof. Cramb's book see in it-what makes it interesting and valuable beyond most others of its class-is not that it 'answers' the disciples of Treitschke and Nietzsche, but that he tells us just what those disciples think, what they believe, and what they are trying to do. This is a valuable service, and not less valuable for the convinced and thorogoing pacifist than for those of us who neither expect the immediate dawning of the millenium nor are even quite sure that we want it to nant states, that of attained perfection dawn. For of all dull, hopeless and stagwould probably be the most dismal.

"And yet, after all, Prof. Cramb does in a way answer' Bernhardi and the school of which Bernhardi is an unde

servedly well-known member. He answers them and himself-in the way that anybody who is desperately and utterly wrong answers himself when that somebody makes a clear and vigorous presentation of his own theories or position."

"We fear that Professor Cramb has studied his subject too much," comments The Independent. "Not only does he tend to overestimate Treitschke's influence, but he is deplorably influenced with his spirit."

"Indeed, "Germany and England' has exactly the same angry contempt for the pacifists that appears in Bernhardi's 'Germany and the Next War,' as a few quotations will show:

Christian morality is personal and so

Α

THE

cial, and in its nature cannot be political. (Bernhardi.)

And the peace which Christ came to proclaim was not the peace of the ending of battles; it was the peace within the soul, the spirit at one with itself, Islam, in the sense that Mohammed used it, a metaphysical peace altogether apart from political peace. (Cramb.)

The individual must sacrifice himself

for the higher community of which he is a member; but the state is itself the highest conception in the wider community of (Bernhardi.)

man.

The litigant appeals to something higher than himself, while no free state sees anything higher than itself. (Cramb.)

The love which a man showed to another country as such would imply a want of love for his own countrymen. (Bernhardi.)

I never can understand what meaning that kind of talk has-"friendly rivalry,' "generous emulation." For the friendship

417

of nations is an empty name; peace is at best a truce on the battlefield of Time; the old myth or the old history of the struggle for existence is behind us, but the struggle for power-who is to assign bounds to its empire, or invent an instrument for measuring its intensity? (Cramb.)

"But whether universal peace be a day dream or a prophetic vision, one thing is certainly true, that it is better not to gain the world if it means the loss of one's

soul. It is well that the British did not listen to Professor Cramb, true though his warnings were, as the Germans did to Treitschke and Bernhardi, for it would be far better, if the choice had to be made, for Great Britain to have been conquered outright by Germany than by the worst thing in Germany, the domination of the state by a military machine, a militarist caste and a militaristic spirit."

T A time when the revival of so-called raciai animosities appals the world, an American may experience another kind of thrill by reading Edward A. Steiner's story of his life in America, "From Alien to Citizen." In its spirit and in its record of personal experience the book is a document of extraordinary "human interest." Professor Steiner's delight in relating an incident of his ciceronage of the Minister of Public Instruction of Hungary in Chicago is typical. They had been watching a social settlement basket-ball game over which His Excellency became enthusiastic. "Of course these young men are native Americans," he

commented.

With perfect assurance Professor Steiner replied: "There is not a native American among them. The losing team is made up of Slavs from the Stock Yards district, and the

winners are Jews from the neighbor

hood of Twelfth and Halstead streets." To prove it Professor Steiner called one of the players, asked his name and birthplace, and said, "Now, my boy, I want you to meet His Excellency the Minister of Public Instruction of your own country!" Professor Steiner continues:

"With perfect democratic dignity, the boy shook 'His Excellency's' reluctant hand, saying heartily: 'I am glad to meet you, Minister; how do you like Chicago?' "It took 'His Excellency' some minutes to recover from the shock. Then he said to me in tragic tones: 'It is impossible! This boy belongs to the lowest of our subject races. We have ruled them for nine hundred years, but have not really conquered them. We have forced our language upon them and they have refused to speak it; we have forbidden the use of their mother tongue in the higher schools, yet they never forget it, and with each year, they become more and more

Slavonic. You take our refuse, our lowest classes, and in a generation you make Americans of them! How do you do it?"

to America.

Professor Steiner grew up among Slovak boys and left his Jewish mother in Hungary to come in the steerage His story shows intimately the forces which are at work, both for good and evil, upon the immigrant: the sweat-shop, the mills and mines with their grinding labor, the lower courts, the jail, the open road with its dangers, the American home, the college, and the Christian Church. He now occupies the chair of Applied Christianity at Grinnell College, Iowa, and has become most widely known for his personal and public work for immigrants. "I have tried," he says, "to humanize the process of admission to this country, to expose and abolish the worst abuses of the steerage, and of the new immigrant to those Amerito interpret the quality and character cans who became hysterical from fear and believed that these newer people were less than human."

free us from hard and dangerous toil we "Upon the vast army of workers who must look with the respect due to their calling. The man who goes into the depths of the mine and exchanges his day for night, that we may change the night into day; the man who faces the boiling caldron and draws ribbons of fire from the furnace for our safety and comfort; the man, the woman and the child who have bent their backs to stitch our clothes, have not only justified their existence, but have made ours easier, more beautiful and safer. That they are Hungarians, Italians or Jews ought to make no difference, for after all they are human."

Against holding the immigrant responsible for every supposed evil to which society is heir, Professor Steiner

has stood out. If he is optimistic regarding the future, he says it is because he knows from actual experience that the newer immigrant is just as worthy as those who preceded him.

"I have shared his economic burdens for many years and have seen him lifting himself and his family to a new and higher level. I have watched him 'develop his downtrodden strength and his hidden talents. I have also sounded the note of warning, for I have known him to become more and more the victim of our industrial maladjustment, suffering anew from overstrain, accidents and oc

cupational diseases.

"Over and over again I have traveled

the Trail of the Immigrant,' from shop

to mill, from farm to mine and back

again. I have retraced my steps to the villages and towns of the Old World, and have repeatedly gone over the selfsame path which once I traveled from sheer necessity. I have joined my life to thousands and tens of thousands of

these strangers. I have helped to create

groups of faithful workers and have endeavored to fill them with the prime requisite for their task-an effective sympathy.

"I have touched in the great throngs the men and women who voluntarily or perforce have become the neighbors of these aliens, and they have justified my faith. I have not yet heard an ill word spoken of them by those who know them best; their detractors always live at a distance."

Climate, quality and quantity of food, economic opportunity, a good wage, are important environmental influences; but Professor Steiner's plea is for the strengthening of the one power which he has found most active in shaping and reshaping not only his own life but the lives of others "the Spirit of Democracy, which basically is supreme confidence in man.”

The generations which are to fol

low as a result of race mixtures here, Professor Steiner thinks, "will be an American type, in whose shaping environment will play a larger part than inherited race qualities."

"We are told by a certain professor whose genius in generalizing is unquestioned, that we shall become a mongrel race and lose all those qualities which have made us virile, intelligent and resourceful.

"Others tell us that we shall become a

in a large city of the Northwest, situated between huge terminal railroad yards, that Dr. Steiner changed the text of his preaching from "People, be good," to "People, be good to One Another." There was a cosmopolitan congregation of wage-earners, he tells us, Scotch, Scotch-Irish and real Irish; Germans, English and French; Swedes and Norwegians, one happy Italian and a few Americans. The children were mixtures of many races, and they con

tents. Then came the torrent of love, with its mighty power, putting out the old fire by kindling a new one.

"There in Lower Town my neighbor, an old Jewish ragman, came and asked me to 'commit a matrimony,' by marrying his niece to as typical an Irishman as

I have ever seen. There, too, I baptized the baby born of that Irish-Jewish parentage.

"The relatives on both sides claimed the privilege of selecting its name, and decided on Patrick and Moses, respectively.

these people who mingle with us; that we shall surpass every other nation in strength and talents.

"I am frank to say that I do not know what will happen. The effects of intermarriage are imperfectly understood and we have no reliable data; but I am not a believer in the immutability of race. I

stand between Chamberlain's 'Rasse ist Alles' and Finot's 'Rasse ist Nichts' [Race is everything; and, Race is nothing]. My own observation has led me to believe that nothing serious happens when a child has in its veins a mixture of Latin and Saxon blood, and that Slavic and Semite

races and tongues; they.. were bound together into a new blood kinship,

which is wider than tribe or nation or race, and they were a new people, one in Christ Jesus.

"There, for the first time, I came in touch with the 'Melting Pot.' It was not a chafing-dish with an alcohol lamp under it, as many, forming their conception of it from Mr. Zangwill's rather mild drama,

ready to perform the sacred rite-I interposed and with one syllable from each name, baptized the child Patmos, which satisfied both factions."

"This boy Patmos," adds Professor Steiner, "became rather symbolic of all my ministry, for it has been my supreme effort to reconcile old divisions, blot out old hates and bring into kinship those who have been afar off. It would be too great presumption to believe that I have always succeeded; but to feel that I have tried, that I am

normal children."

it shall ultimately be accomplished, is something in which to glory."

W

countries

AR between "Christian" nations furnishes ample opportunity for invective from followers of Mohammed.

We are told that Christendom is heaping up material for a Jehad, a Pan-Islam, a Pan-Asian Holy War, a gigantic Day of Reckoning. Amusing to the Moslem is the hypocritical dogma that the so-called White and Christian are the superior countries, White and just because they are Christian. An indictment is trenchantly phrased, in The Forum, by Sheykh Achmed Abdullah, a native of Afghanistan and descendant of the Prophet, educated in England, France and Germany. In his opinion the people of Europe and America are blind to the Writing on the Wall, they have sealed their ears against the murmuring voices of Awakening Asia; selfsatisfied and stupidly the Christians, the white races, continue to misread

towers a range of differences between the two civilizations, how East is only East, and the West such a glorious, wonderful, unique West.

"In material progress you have led the world for the last two or three centuries. By the True Prophet . . . all of three hundred years!

"And, like all parvenus, you are so astonished at your success, so pleased with yourselves, that you imagine your present hegemony in the race for material progress to be a guarantee for the future. But there is not even the shadow of an excuse for such an assumption, unless it be the fact that the Christian mind is diseased with racial and religious megalomania. There is not a single historical parallel which justifies your pleasant superstition that your present leadership, which after all is of very recent birth, will show greater stability than any of those many alien, ancient civilizations which long ago came from the womb of eternity, to go back whence they sprang."

of the times:

"You Westerns feel so sure of your superiority over us Easterns that you refuse even to attempt a fair or correct interpretation of past and present historical events. You deliberately stuff the minds of your growing generations with a series of ostensible events and shallow generalities, because you wish to convince them for the rest of their lives how immeasurably superior you are to us, how there

"As to virtues, what have you Christians done for the general uplift of the world which could not be matched by a

random look into the pages of Oriental history? And as to vices, is there any degeneracy rampant amongst us which is not equalled by the degeneracy of the Western lands?

THE CHRISTIAN
RACES

"History has an unpleasant knack of repeating itself; and the helot of to-day has the disagreeable habit of being the master of to-morrow, regardless of race I would like to reand color and creed. turn to earth about three hundred years from to-day just to observe how my descendants, who will have intermarried with Chinese and Japanese, will succeed in ruling their colonies in Europe and in

America.

"Human nature is the same the world over, and there never was an originally superior race or people. Some nations have founded powerful civilizations which lasted for a shorter or a longer period, but it was never the racial force which caused it, but rather the irresistible swing of circumstances. "It was Kismet."

The alleged superior, pure Aryan, "white" race, conqueror of Europe and India, this Oriental insists, is a fictitious invention; even the Brahmins were recruited from devil-worshipping the interests of the priests of aboriginal jungle tribes in "Your wonderful Aryan kinsmen in caste system. India," he says, "were absorbed by the 'inferior' races whom they conquered, just as the Normans were absorbed by the Saxon Englishmen, the Alexandrian Greeks by the Egyptians, the Mongols of the Golden Horde by the Chinese, just as the strong always absorb the weak, and just as, a few hundred years hence, we shall absorb you."

We are reminded that others ruled