MUSLIM DEFIANCE FROM THE EAST India successfully before Asia had ever heard of Christian England: "Akbar, the Mogul Emperor, enforced tolerance and justice in those barbaric days when the life of a Jew in Europe was at the kind mercy of an ignorant and brutal Christian rabble. He, the Muslim, built and endowed Hindu temples and charitable institutions while his European contemporaries were periodically burning down the synagogs and were trying to extend the sway of the gentle Christ with the effective help of murder and torture. He, and before him his father's successor on the throne of Delhi, Shir Shah, the Afghan usurper, attempted to found an Indian empire 'broad-based upon the people's will,' long before the days of Voltaire, Robespierre, Rousseau, and Beaumarchais. He settled land revenue on an equitable basis while the peasants of Europe were groaning under the heavy and humiliating burden of serfdom." It is true that the last Moguls degenerated from this standard, but Achmed Abdullah finds fitting parallels for this in the history of Christian Europe in the successors of Theodosius and Charlemagne's descendants. He as serts that the civilization of ancient Rome was partially saved by the Asians, the Syro-Christians: "Judaism is an Oriental creed, and what is your famed European Christianity if not 'Judaism for the Masses'? "The Asian genius of Christ and his Hebrew apostles saved the Aryan genius from stagnation and stupidity, and brought the first faint glimmer of light into the barbaric darkness of Northern Europe. "The Asian Christians succeeded in Aryan Rome, and just as long as the Asians ruled, the traditional cupidity and cruelty of Aryan Rome were softened by the broadly tolerant humanity of Asia. But as soon as the Syro-Christians were in the minority and the Christians of European stock in the majority, persecution and intolerance commenced, and the word of the great Oriental Prophet Jesus Christ was sadly mutilated and misunderstood by that superior race, the 'Whites.' "But even then you could not rid yourselves of our subtle Asian influence. know your gifts of energy and your spirit of progress; but we men of Asia have a power of resistance and a capacity for rapid recuperation which you can never fathom. I "Could you break the spirit or the virility of the Jew? You have tortured him, you have exiled him, and you have burnt him on the stake for the greater glory of God... and he rules you today." Achmed Abdullah considers the Reformation as only a return to doctrines of the Asian evangelists, a triumph of the spirit of Asia which the Europeanized Christian church attempts in ignorance and intolerance to despise and patronize. He exclaims: "Must we sit at your feet? Shall the pupil teach the master? "We taught you to read, to write, and to think. We gave you your religion and your few ideals. We have done more for you than you can ever do for us. We freed you from your ancient bondage of superstitions and idolatry. We gave you the first sparks of science and literature. We paved the way for your material progress. "Without our help you would still be tattooed and inarticulate barbarians. "But you have been getting out of hand, and are sinking back into the old slough of ignorance and crass intolerance. "And so perhaps some day, after we Mohammedans have finished converting Asia and Africa to the Faith of Islam (and we are doing steady work in that direction), we may send another Tamerlane into Europe, reinforced by an army of a few million Asians who laugh in the face of death, and finish the job." The mystery which is supposed to shroud the Orient is Christendom's lying invention, according to Achmed Abdullah. He dares to assert that "the Most High God did not take the trouble to create two different types of human beings, one to work on the banks of the Seine, and the other to sing His praises on the shore of the Ganges." "There is no veil, no mystery, no romance... except the veil of Christian ignorance, the romance of Christian imagination, the mystery of Christian want of desire to know. "There is perhaps a latent search after knowledge and truth in your hearts' souls. But your inborn selfishness forces you to believe that a healthy portion of ignorance is the best medicine against the ravages of the dangerous malady which is called Tolerance. Just a little effort would teach you that there is no mystery about us, no abyss which separates you from us. But your ignorance is your bliss and provides you with a sort of righteous bias. It also sheds a holy and therefore eminently Christian halo around your attitude of meddlesome interference in the affairs of Asia and North Africa. Of course you only interfere because of your laudable intention to show us the true path to civilization and salvation. And if accidentally you increase your own power and wealth, if you impoverish the native whom you attempt to 'save,' if you incite strife where no strife existed before you imported soldiers and bibles and missionaries and whisky and some special brands of 'white' diseases well... Allah is Great. . . ." ... ... 419 to spread the word of your Savior, your lying intention to uplift the ignorant pagan. Drop your mask of consummate beatitude in the contemplation of the spiritual joys, the Christian and therefore very sanitary plumbing you are endeavoring to confer upon us. Stop being liars and hypocrites: and you will cease being what you are today-the most hated and the most despised men in the length and breadth of Asia and North Africa." "Berlin Congress of Thieves" down to The attitude of Europe, from the the Young Turk Revolution, is given as a case in point. The liberty deemed necessary to the Christian Balkans is a negligible quantity when applied to the followers of the Prophet Mohammed who inhabit the same peninsula; "an ounce of baptismal water makes such a difference, does it not?" "I believe that I am the mouthpiece of a great majority of my fellow-Muslim and my fellow-Asians when I state that the Jesuit policy of Europe during the political travail of Young Turkey, when the Osmanli attempted to crystallize his newly found liberty, will do more to fan the red embers of fighting Pan-Islam into living, leaping flames than any other political event since the Berlin treaty. "We have suffered long enough a series of deliberate moral insults and material injuries at the hands of selfish, canting, lying Christianity, and we are still capable of tremendous energies when Islam is in danger. . . "You are deaf to the voice of reason and fairness, and so you must be taught with the whirling swish of the sword when it is red." Achmed Abdullah denies that altruism and the virtues are a monopoly of the Christian creed or the white race. "In reality the teachings of Jesus are not a particle more apt to lead his followers in the golden path than are the sayings of the Lord Buddha, the laws of Moses, the wisdom of Confucius, or the words of the Koran. True tolerance, true altruism teaches us that what is right in Peking may be wrong on the shores of Lake Tchad, and what is wrong in a Damascus bazar may be right at a Kansas ice-cream social. "Such true tolerance is far broader than the limits of professing Christianity, than the limits of any established, cutand-dried creed. It is as broad as the Seven Holy Rivers of Hindustan and as vast as Time. The creed of mutual sympathy is a very old creed: even amongst the troglodytes chosen spirits must have known it, the red-haired barbarians of Gaul must have heard of it, and amongst the lizard-eating Arabs of pre-Islamic days it must have found adherents. It is a human truth, a human principle which is the West; but Christian hegemony in worldly common property of mankind East and affairs has killed it, has blighted it with the curse of the cross." "Intrinsic unselfishness and abstract goodness," concludes this Mohamme HE self-conscious modern woman may insist that she has a life of her own to lead which neither father nor priest nor husband nor Mrs. Grundy is fit to prescribe for her. But when she begins to prescribe life for herself, her real problems begin. Thus does Walter Lippmann restate the crux of feminism, in this day of necessary battle against "the chaos of a new freedom." For, in society as a whole, we are reminded, Democracy is more than MOVEMENT the discipline of cooperation, and so is laying the real foundations for the modern world. This opinion is developed from the fundamental fact that conditions force women to break from the past and readjust their position. He says: "If all that women needed were 'rights' -the right to work, the right to vote, and freedom from the authority of father and husband, then feminism would be the easiest human question on the calendar. For while there will be a continuing op like that for a "single standard" of morality: "It means two utterly contradictory things. For the Pankhursts it is assumed that men should adopt women's standards; but in the minds of thousands it means just the reverse. For some people feminism is a movement of women to make men chaste, for others the enforced chastity of women is a sign of their slavery. Feminism is attacked both for being too 'moral' and too 'immoral.' And these contradictions represent a real There the absence of Czars, more than free- position, no one supposes that these ele- conflict, not a theoretical debate. dom, more than equal opportunity. It is a way of life, a use of freedom, an embrace of opportunity. In other words, "liberty may be an uncomfortable blessing unless you know what to do with it." Mr. Lippmann's observations on the woman's movement appear in his new book, "Drift and Mastery," which he calls "an attempt to diagnose the current unrest." The volume is strikingly suggestive and brilliantly phrased. "A nation of uncritical drifters," he says, "can change only the form of tyranny, for, like Christian's sword, democracy is a weapon in the hands of those who have the courage and skill to wield it; in all others it is a rusty piece of junk." "The issues that we face are very different from those of the last century and a half. The difference, I think, might be summed up roughly this way: those who went before inherited a conservatism and overthrew it; we inherit freedom, and have to use it. The sanctity of property, the patriarchal family, hereditary caste, the dogma of sin, obedience to authority-the rock of ages, in brief, has been blasted for us. Those who are young to-day are born into a world in which the foundations of the older order survive only as habits or by default. So Americans can carry through their purposes when they have them. If the standpatter is still powerful amongst us it is because we have not learned to use our power, and direct it to fruitful ends. The American conservative, it seems to me, fills the vacuum where democratic purpose should be." Since women have been the most conservative of conservatives, what does the feminist revolt amount to? Chaotic tho the movement appears to be, Mr. Lippmann thinks that the awakening of women points straight to mentary freedoms can be withheld from women. In fact, they will be forced upon millions of women who never troubled to ask for any of these rights. And that isn't because Ibsen wrote the 'Doll's House,' or because Bernard Shaw writes prefaces. The mere withdrawal of industries from the home has drawn millions of women out of the home, and left millions idle within it. There are many other forces, all of which have blasted the rock of ages where woman's life was centered. . . . "The question is not even whether women can be as good doctors and lawyers and business organizers as men. is much more immediate, and far less academic than that. The feminists could It almost afford to admit the worst that Schopenhauer, Weininger, and Sir Almoth Wright can think of, and then go on pointing to the fact that, competent or incompetent, they have got to adjust themselves to a new world. The day of the definitely marked 'sphere' is passing under the action of forces greater than any that an irritated medical man can control. It is no longer possible to hedge the life of women in a set ritual, where their education, their work, their opinion, their love and their motherhood are fixed in the structure of custom. To insist that women need to be molded by authority is a shirking of the issue. For the authority that has molded them is passing. And if woman is fit only to live in a harem, it will have to be a different kind of harem from any that has existed.' What women will do with the freedom forced upon them, no person, declares Mr. Lippmann, can foresee by thinking of women in the past. Tradition is no guide; the emancipated woman has to fight bewilderment in her own soul; she has lost the authority of a little world and been thrust into a very big one which nobody, man or woman, understands very well. Resultant chaos is apparent in a cry is in the movement an uprising of women who rebel against marriage which means to a husband the ultimate haven of a sexual career. There is also a rebellion of women who want for themselves the larger experience that most men have always taken. . . . There is an immense vacillation between a more rigid Puritanism and the idolatry of freedom. Women are discovering what reformers of all kinds are learning, that there is a great gap between the overthrow of authority and the creation of a substitute. gap is called liberalism: a period of drift and doubt. We are in it to-day." That Not in any attempt to model her italism, or in overcrowding the induscareer on man's, or in entering captrial labor market, does Mr. Lippmann discover purposive achievement in the movement for emancipation for woman. Rather is it to be found in the application of the arts and sciences to a deepened and more extensively organized home, where there is opportunity for every kind of talent, and for the sharing of every kind of interest. Here the problem of an intelligent and powerful consumer's control upon industry and the introduction of the principle of division of labor and cooperative organization into the work of the home, reveal openings to "economic independence," and real emancipation of women. SOCIALIZING THE RURAL CHURCH laundries that are not part of the home. If they are not satisfied with the kind of work that is done for the home but outside of it, they will have to learn that difficult business of democracy which con sists in expressing and enforcing their desires upon industry. And just as, from the kindergarten up, education has become a collective function, so undoubtedly a great deal of the care and training of infants will become specialized. . . . The penalty that grown-ups pay for the sins of the superstitious and unsocialized nursery is something that we are just beginning to understand from the researches of the psychiatrists." There is, Mr. Lippmann notes, a ragtag of Bohemianism attached to feminism; but overwhelmingly the demand is for greater sexual sincerity, and the 421 ilization are under fire from the feminists. Those obstacles to-day are more than anything else a childhood in which the anti-social impulses are fixed." Mr. Lippmann would have us understand that the forms of cooperation are of precious little value without a people trained to use them: "The old family with its dominating father, its submissive and amateurish mother produced inevitably men who had little sense of a common life, and women who were jealous of an enlarging civilization." It is this, in the opinion of Mr. Lippmann, "that feminism comes to correct, and that is why its promise reaches far beyond the present bewilderment." T EFFECTING A REFORMATION IN THE COUNTRY HE future of the country church is with the leaders of a vitally progressive rural reformation which shall be comparable in scope and depth to the great Reformation of Wyclif and Huss and Luther, according to Robert W. Bruere in Harper's Magazine. It is principally city money, we are told, which, through the country-life departments of Protestant denominations and the country work of the Young Men's and the Young Women's Christian Associations, is supporting the men and women who are effecting this reformation. It preaches and practises a religion of the social order thus set forth: "The essence of the new reformation is the definite abandonment of authoritarian dogmatism and the candid adoption of the open-minded methods of modern science. In the language of churchmen, they are seeking the will of God, not exclusively in the threshed straw of medieval creeds and scholastic speculations, but primarily in the scientifically ascertained facts of contemporary realities. The best description of the new policy is contained in the series of rural surveys made during the past four years by the Department of Church and Country Life of the Presbyterian Church, under the general supervision of the Rev. Warren H. Wilson. CHURCH serve. It has done everything in its power "It has given great sums to alleviate of the soil, and the stripping the hillside "It has pictured the beauties of the 'Hereafter it is going to know something about the communities it attempts to serve of what stuff they are made, what their needs and aspirations. It will take an interest in the every-day affairs of the farmer-his crops and stock, the buildings and machinery, his lodge and recreation. "The spires of the little cross-road This declaration of principle, asserts Mr. Bruere, is as radical a departure from the prevailing policy of the church in our generation as the declaration of Luther that "a Christian man is a most free lord of all things and subject to no one" was from the autocracy of the medieval hierarchy. "It marks the end, so far as the followers of the new reformation are concerned, of the long 'The Presbyterian Church in the United States [says the introduction to the survey of three rural countries in northern Missouri has been ministering to country parishes for more than a century. It has sought farmers through forests and The social service activities of the across deserts. It has built innumerable Blue Ridge Industrial School in Virlittle white churches on the country cross-ginia, with its demonstration farm, sawmill, dairy, workshops, kitchens, orchards and fields for scientific study, are described in detail by Mr. Bruere. New neighborliness is cultivated there by the Reverend George P. Mayo, not as yet by getting together inside the roads for them to worship in. It has baptized the farmer's children, taught them, married and buried them. It has striven to save the farmer's soul-striven earnestly, valiantly, sometimes heroically. 66 'But never until within this year has it made a thorough scientific study of the country community it has attempted to church (the old habit of interdenominational strife must be reckoned with) but by getting together outside the church "as human beings and citizens" on lines of common interest: popular name for the valley-is gradu"Every one in Bacon's Hollow-the ally coming to see that where blue grass grows wild, and apples will ripen, and corn and wheat will yield abundantly, ignorance and moonshine and crime have no providential sanction; that physical vigor and prosperity and happiness are not at variance with the will of God. And the people are gathering in unprecedented numbers to Mr. Mayo's support, because through him the church has humbled it self, to be reborn in the spirit of science and to win its claim to leadership by the concrete quality of its daily human service. They "The Blue Ridge Industrial School is only one of a chain of church enterprizes -largely financed with city capital-that is being stretched through the southern mountains to meet the reproach: The poor ye have always with you.' are acting as a sort of spiritual middlemen to hitch up the farmers' demand for more life with the cities' demand for more food. With the mountaineers the primary problem is the elimination of poverty, and this the church is helping them to meet by the development of a community social and educational, and an economic program based upon scientifically ascertained facts." In the corn-belt of the Middle West the same method is proving effective, we are informed, tho the problem there has an entirely different character. Church surveys show that a veritable which readjustment is required: rural revolution has taken place to "The people of the corn-belt are not crying feebly for enough to eat and to wear, but in powerful, full-fed voices are demanding the higher satisfactions of life recreation and knowledge and art—and they are demanding these things with the vigor of men who will and do climb into their automobiles and speed away to the town if the mountain of civilization will not come to them. The cityward migration, the growth of tenant farming, land speculation, and absentee landlordism is not only undermining the ancient authority of the country church, but is responsible for the menace to the national food supply. . . "The farmers who have what money they want take the shortest cut to the satisfactions of life, secure in the knowledge that there are no more vast 'areas available for agricultural purposes' to break the market for their land. And real-estate speculation and farming on shares have such obvious advantages over the rough work of plowing and sowing and reaping! Speculation is rife throughout the corn-belt and production is at a standstill. In Iowa, for example, there were 11,578 fewer farms in 1910 than in 1900, and 406,353 fewer acres under cultivation. And whereas a short while ago practically all of the farms were worked by their owners, from two-fifths to a half, and in some sections seventy per cent., of the farms are worked by tenants, who, having a one-year lease, are compelled to rob the soil to get a living." Mr. Bruere quotes approvingly the words of a Presbyterian survey of forty-four rural communities in Illinois, which says that these landlords should be called to account by the churches: "Owners of land in a country where the soil is producing less every year, where the churches and schools are deteriorating, where the human stock is being exploited and an American peasantry produced, are responsible men. Mere evangelism, with talks about saving of souls and promise of heavenly life, is not enough; in such a situation the unlimited promise of heavenly salvation is false to the kingdom. "In self-defense, the Illinois country churches will be forced in the future to. promote the conservation of the soil. If they do not save the soil, they will lose the right to save the soul." Instead of assuming a leadership in creating social and intellectual conditions to hold the owners upon the land, churches have sought to preserve their institutional integrity and persisted in denominational strife. Records of 232 churches in three Indiana counties for the past ten years, for example, showed • 38.6 per cent. growing, 13.6 per cent. standing still and 47.8 per cent. losing ground or dead. [Another survey covering twelve counties in four statesMissouri, Ohio, Indiana and Tennessee -shows 760 churches; membership 29 per cent. of the population. One-fifth of the churches are said to be dead and half of them dying.] The reformation is seen by Mr. Bruere in the changed attitude of church authorities, in instances of consolidation of weak churches, and in varied activities of the socialized church in the West. The latter include athletics, lecture courses and entertainand other social satisfactions; and in ments, clubs, cooperative associations Pine Island, Minnesota, the Methodist Church board runs a moving-picture show in the local opera-house. With the frequent lack of training and low average preachers' salary of $573, Mr. Bruere contrasts the $1,400-collegetrained Y. M. C. A. county secretary, and adds: "It is because the Young Men's and Young Women's Christian Associations serve the purposes of the rural revolution outside of denominational lines that they are proving such valuable aids to the new reformation." THE DEATH OF MYSTIC CHRISTIANITY AS A RESULT W OF THE PRESENT WAR HEN this war is over and reason resumes its sway, our dogmas will be found to have been scored through forever, writes John Galsworthy, the English author and playwright, in Scribner's Magazine. He explains: “Three hundred thousand church spires raised to the glory of Christ! Three hundred million human creatures baptized into His service! And-war to the death of them all! I trust the Almighty to give the victory to my arms!' 'Let your hearts beat to God, and your fists in the face of the enemy!' 'In prayer we call God's blessing on our valiant troops.' "God on the lips of each potentate, and under the hundred thousand spires prayer that twenty-two million servants of Christ may receive from God the blessed strength to tear and blow each other to pieces, to ravage and burn, to wrench husbands from wives, fathers from their children, to starve the poor, and everywhere destroy the works of the spirit! Prayer under the hundred thousand spires for the blessed strength of God, to use the noblest, most loyal instincts of the human race to the ends of carnage! 'God be with us to the death and dishonor of our foes' (whose God he is no less than ours)! The God who gave his only begotten Son to bring on earth peace and good will toward men!" when two and two are put together, can stand against such reeling subversion of its foundation. "After this monstrous mockery, beneath this grinning skull of irony, how shall there remain faith in a religion preached and practised to such ends? ... Whatever else be the outcome of this business, let us at least realize the truth: It is the death of mystic Christianity! Let us will that it be the birth of an ethic Christianity that men really practise!" Such is the first in a sequence of "Thoughts on the War" to which Mr. Galsworthy gives expression. The second is like the first: "Mystic Christianity was dying before this war began. When it is over it will be dead. In France, England, Germany, in Belgium and the other small countries, dead; and only kept wonderfully alive in Russia and some parts of Austria through peasant superstition and simplicity. "Tell me, brother, what have the Japanese done to us that we should kill them?' so said the Russian peasant in the Japanese war. So they will say in this war. And at the end go back and resume praise of the God who fought for holy Russia against the God who fought for valiant Austria and the mailed fists of Germany. "This mystic Christianity will not die in No creed, he declares, in these days the open and be buried with pomp and ceremony; it will merely be dead-a very different thing, like the nerve in a tooth that, to the outward eye, is just as it was. That which will take its pla ce has already been a long time preparing to come forward. I know not what it will be called, or whether it will even receive a name. It will be too much in earnest to care for such a ceremony. But one thing is certain-it will be far more Christian than the Christianity which has brought us to these present ends. Its creed will be a noiseless and passionate conviction that man can be saved, not by a far-away, despotic God who can be enlisted by each combatant for the destruction of his foes, but by the divine element in man, the God within the human soul. That in proportion as man is high so will the life of man be high, safe from shames like this and devoid of his old misery. The creed will be a fervent, almost secret application of the saying: 'Love thy neighbor as thyself!' It will be ashamed of appeals to God to put right that which man has bungled; of supplications to the deity to fight against the deity. It will have the pride of the artist and the artisan. And it will have its own mysticism, its own wonder at the mystery of the all-embracing Principle which has produced such a creature as this man, with such marvelous potentiality for the making of fine things, and the living of fine lives; such heroism, such savagery; such wisdom and such black stupidity; such a queer insu perable instinct for going on and on and ever on!" LITERATURE AND ART A Declares Mr. Huneker SHARP and pertinent comment comes from James Gibbons Huneker on those warring patriots who are boasting of the superior culture of their countries. The English, he writes in Puck, are hurling Shakespeare's sacred name at Germany. Germany hurls back that of Goethe, "as if literature is football, a battle of the books, to be settled in ten rounds." The Slavs boast Tolstoy, the French Balzac. But, declares our greatest literary critic (to continue in the same strain), genius has no country. Genius is attached to its country only by its defects. A genius is a stranger in his own land. The few who are honored or recognized are the exceptions. And Huneker supports his contention with a formidable list of examples: "Poe was chiefly a drunkard to his contemporaries; the gentle Emerson, our one great philosopher, was abused for his can Richard Strauss and Arnold Schoenberg ally brave, as his music proves, left Warare victims. "In France the number disconcerts. Rabelais, Pascal, Rousseau (Montaigne was too sensible, Voltaire too pugnacious, to be crushed), Victor Hugo, Baudelaire, Flaubert (the two last-named were publicly prosecuted for 'obscene' writingsstupendous !), Berlioz (adjudged a madman), Balzac, Pasteur, Verlaine, Manet, Monet-how many more? Mind you, I don't say that these men were all model citizens; but they were men of genius (Claude Monet still lives, honored in his old age), and were persecuted, Edouard Manet as bitterly as was Richard Wag ner. Italy: Dante, august name, mighty poet, 'solitary pacer of the shore,' Tasso, Columbus, Galileo, Leopardi, Carducci. Even little Holland allowed Rembrand, Vermeer, and Spinoza to die obscurely. Ireland among others can show James Clarence Mangan-now don't say, 'It's a pity he drank!'-and John M. Synge. Scotland has Burns as an 'awful' example, while England is first in the field, as she is first in the field as the mother of poets Milton, Blake, Shelley, Keats, ByBrowning, Swinburne, Meredith, ron, saw forever for Paris. This list might easily be lengthened. I avoid mention of Socrates, Jesus Christ, Mahomet, Moses Maimonides, Luther, Loyola, and Savonarola, because they were victims to the worst passion of mankind-the_passion aroused by theological odium. Such serene souls as Shakespeare, Da Vinci, Velasquez, Montaigne, never became embroiled in politics or religious rows. you are ever assailed with any of the great names above, simply reply with the question: 'How were they treated during their lifetime by their fellow-country men?'" J If Was Nietzsche a Cry-Baby? UST at present everyone seems to be interpreting and misinterpreting the philosophy of Friedrich Nietzsche. There is a peculiar and appropriate timeliness in the portrait of him that we find in Anne Douglas Sedgwick's new novel "The Encounter" (The Century Company). The exponent of the "master morality," the inventor of the "blond beast," is Iowa recently honored her literary lights by celebrating an authors' home-coming week in Des Moines. Those in the foreground are impersonating the characters in books written by the distinguished group just above them, while in the background stand those Iowans who believe that letters no less than live stock and corn should be considered among the assets of every state. dor; Walt Whitman was howled down, and our one genius as a painter, Whistler, lived abroad his life long. Thoreau was considered as no great 'shakes,' and Henry James is a dweller under foreign tents. Germany, too, has a little list: Goethe, who was early damned an 'immoral' and an epicurean when his land was occupied by Napoleon (the Little Corporal knew better; 'Voilà un homme!' he exclaimed). Heine died in exile as 'M. Henri Heine, poete et raconteur,' at Paris. Schopen hauer and Nietzsche abused their native country in language that still glitters with irony and hatred. Richard Wagner had no reason to love Germany, and there is Beethoven, who lived and died in Vienna; Handel, an Englishman by adoption; Schumann, and many others, who suffered from neglect. In our own days Landor; and Harvey, Darwin, De Foe, Bunyan, could all tell tales of neglect, contumely, even worse. S How Were They Treated While Living? PAIN scorned her greatest writer: Cervantes; Sweden her mystic Swedenborg, her gifted Strindberg. Ibsen, like Dante, lived in exile, solitary, and abused by the world. Lenau, of Hungary, died mad. "Russia was not too gentle in her handling of Dostoievsky-who was shipped to Siberia for ten years. Tolstoy was hated by the throne. Turgenev was selfexiled, but occasionally was imprisoned on his country estate by the authorities. Poland's bard, Adam Mickiewicz, fled to Paris; even the spiritual Chopin, psychic depicted in "The Encounter" as a crybaby. That is our final impression, in spite of the author's aim to delineate the creator of Zarathustra as "piteous yet splendid." Here is how Wehletz (as the philosopher is named) strikes the American heroine : "What strange eyes; pained, strained, scorched, as it were, by close gazing at some burning object! She had been more and more vividly aware of them, and their gaze, tho she had not again encountered it, had filled her with a growing sense of discomfort and unpreparedness. Fierce eyes, resentful yet appealing-and the man's whole personality expressed the same contradiction-violence, and a sensitiveness that sought to veil itself in non |