The Open court

Zlbe ©pen Court

A MONTHLY MAGAZINE

S)ev>ote& to tbe Science of IReliolon, tbe IRelioion of Science, an& tbe
Extension of tbe IReligious parliament "ffbea

Editor: Dr. Paul Carus. Associates: \ ^: ^ Hegkler.

I Mary Carus.

VOL. XVII. (no. 11) November, 1903. NO. 570

CONTENTS :

Frontispiece. The Kiosk of Phil^e.

Hebre7v Fiction. Rev. Edward Day 641

P'A-Lek. (Illustrated.) Editor 651

The Body of the Future Life : Is It Electrical? Chari.ks Hallock, M.B.S. 657

The Siloam Inscription. (Illustrated.) Editor 662

Falkland. (With Portrait. ) Henry Beers 667

A Word that Hath Been — A Sound Which Ever Lingers. General Horatio

G. Gibson, U. S. A 681

Obituary. Major- General D. M. Strong 691

The Goal. D. M. Strong 691

The Body of Resurrection According to Mr. Hallock 693

The Germanic Museum of Cambridge 695

Charles Carroll Bonney. In Memoriam. Callie Boxney Marrle . . . 696

The Uddiia 696

Book Reviews and Notes 698

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Hbe ©pen Court

A MONTHLY MAGAZINE

S)ev>ote& to tbe Science ot IReUoion, tbe IRelioion of Science, anO tbe
^Extension of tbe IRcligious parliament lOea

Editor: Dr. Paul Carus. Associates: \ ^: ^ Heckler.

( Mary Carus.

VOL. XVII. (no. 11) November, 1903. NO. 570

CONTENTS :

Frontispiece. The Kiosk of Phil/E.

Hebrejv Fiction. Rev. Edward Day 641

F'A-Lek. (Illustrated.) Editor 651

The Body of the Future Life : Is It Electrical ? Chari.ks Hallock, M.B.S. 657

The Siloam Inscription. (Illustrated.) Editor 662

Falkland. (With Portrait. ) Henry Beers 667

A Word that Hath Been — A Sound Which Ever Lingers. General Horatio

G. Gibson, U. S. A 681

Obituary. Major- General D. M. Strong 691

The Goal. D. M. Strong 691

The Body of Resurrection According to Mr. Hallock 693

The Germanic Museum of Cambridge 695

Charles Carroll Bonney. In Memoriam. Callie Boxnev Marble . . . 696

The Uddna 696

Book Revie7tis and Notes 698

CHICAGO

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LONDON : Kegan Paul, Trench, Triibner & Co., Ltd.
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THE BOOK OF THE DEAD

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former volume would have prevented from possessing it." — American Journal
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cialists on Egyptian studies will find it to their profit to procure the present ad-
mirable edition." — Presbyterian and Reformed Review.

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A History of Egfypt

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Vol. III. Egypt under the Amenembats and Hylt-

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Vol. VI. Egypt under the Priest Kings andTanites
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patra VII.

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VOL. XVII. (no. II.) NOVEMBER, 1903. NO. 570

Copyright by The Open Court Publishing Co., 1903.

HEBREW FICTION,

BY REV. EDWARD DAY.

IT is curious to what extent the processes of the Hebrew mind,
as those processes reveal themselves to us in the Old Testa-
ment, have been misconceived. The reason for this misconception
probably may be found very largely in the old theory of inspiration.
So long as men held to the thought of a verbally inspired Bible,
they naturally conceived it to be in the main a plain statement of
facts. Indeed, we may say that in accordance with this conception
of the Scriptures there was little reason for supposing that the He-
brew mind had much to do creatively in making the literature pre-
served for us in the Old Testament canon. Such mental processes
as were necessary to other peoples in the making of their literatures
were supposedly unnecessary here. Not thus is it with the new
conception of the Bible which is, happily for us, surely, though all
too slowly, winning its way among thoughtful people. This reveals
the folk-stories and the poetry, the legal codes and the prophetic
writings, as well as other parts of the Old Testament, to have been
as truly products of the Hebrew mind as the Iliad and the Odyssey,
the Platonic dialogues and the tragic poetry were of the Greek
mind.

In his fascinating study of Se7fiitic Origins Prof. George Aaron
Barton speaks of the Bedawi as the modern representatives of the
Semitic peoples who anciently lived in Arabia. He reminds us
that they are always underfed, that they suffer constantly from
hunger and thirst, and that their bodies, thus weakened, fall an
easy prey to disease. He further reminds us that "they range the
silent desert, almost devoid of life, where the sun is powerful by
day and the stars exceedingly brilliant by night." Dr. Barton then

642 THE OPEN COURT.

goes on to remark that "this environment begets in them intensity
of faith of a certain kind, ferocity, exclusiveness, and imagination.
These are all Semitic characteristics wherever we find the Semites;
and there can be little doubt but that this is the land in which
these traits were ingrained in the race." I find myself heartily as-
senting to these words; especially do I feel that this scholar is
right in speaking as he does of the imagination of the Semites.
There are scholars who have failed to recognise this trait of the
Semitic peoples. Repeatedly have we been told that they were
destitute of imagination. Some seem to have taken the statement,
"The Semite is unimaginative," as a sort of working hypothesis.
This has led to a misunderstanding of the Hebrews among other
Semitic peoples. Unquestionably it is partly in consequence of
this that though there has been steady progress towards more in-
telligent conceptions of the Bible, the movement has on the whole
been painfully slow. In time we shall, I trust, hear it confidently
and unqualifiedly asserted that the Hebrew has ever shown himself
as a man of letters gifted imaginatively, and that much, if not most
of his work as it appears in the literary remains of his past, and
especially as it comes before us in the Old Testament and the
Apocrypha is in the nature of fiction.

The time may yet come when we shall have to conclude that
much of the imaginative literature of the Indo-European peoples
reveals in manifold ways traces of Semitic influence. The time is
not yet ripe for any serious, not to say exhaustive, attempt to set
forth the influence of Babylonia upon the Greeks. Such finds as
that of the library of Assurbanipal, which Hilprecht dug out of a
room in the ancient temple of Bel at Nippur and brought with him
to the University of Pennsylvania recently, must be deciphered be-
fore we can safely speak with any reasonable degree of assurance.
Yet even those of us who are unskilled in cuneiform can easily dis-
cover points of similarity between Homer and certain of the Baby-
lonian epics, as the Gilgamesh epic.

To most of us the question as to the capacity of the Hebrew
mind for imaginative literature has to do largely with the Old Tes-
tament. Has it any fiction ; and if so, how much and what is to
be so considered? Our examination must necessarily cover, though
in a somewhat cursory way, the whole Old Testament field. That
much of it is imaginative we shall find. This is the direction in
which the most fearless scholarship is moving to-day. Not only
shall we find that much was purely imaginative, but we shall also
find that nothing wholly escaped the play of their fancy. Even

HEBREW FICTION. 643

their chronicles which purported to be narratives of actual occur-
rences were often as untrue to fact as were their folk-lore and their
poetry; while their legal codes, their proverbs and their psalmody
were embedded in fictions manifold.

There are parts of the Old Testament which have long been
recognised by many as fictitious. That the Book of Job is an im-
aginative poem, we have frequently been told. The dialogues are
cast in a fictitious mold; but the story of the prologue is as truly
fictitious. To the writer belonged the credit of conceiving both
the slight story upon which he built his poem and the form in
which he cast it. We might accept the statement of certain schol-
ars that there was a typical patient man, known to Israel and
alluded to in Ezekiel as Job, if it were not for our suspicion that
the Book of Ezekiel is a Maccabean production in which it is not
at all surprising that there should be mention of the Job of this
very poem. All this has not been as frankly recognised as that the
dialogues of this great drama of the inner life, or soul, are imagi-
nary. The unknown writer, as he wrestled with the gigantic prob-
lem which the presence of evil and misfortune among men flung in
its provoking way in his face, as though to mock him, puts words
now in the mouth of his supposed patriarch and anon in that of
some imaginary friend of his.

That Canticles, or the so-called Song of Solomon, is an imagi-
native love poem has been widely asserted for some time. Just
now the contention of Herder in a modified form, that the little
book consists of a number of independent love poems or dities, is
growing in favor. ^ Such a conception of the work leaves its imagi-
native character unquestioned. Though we no longer consider it
a drama of pure love in which a certain number of characters play
their separate parts consistently throughout, we still must admit
that the different songs have their dramatic situations and charac-
ters of a purely fictitious nature. Accepting the book in this new
light, we are helped to understand the vein of coarseness, or lewd-
ness, which runs through these sensuous songs, a vein our English
translations but partially conceal.

That certain of the shorter poems, as the so-called Blessing of
Jacob, the song Israel is said to have sung at the Red Sea, the
Song of Moses found in Deuteronomy, the Song of Deborah found
in Judges v., the Psalm of Hannah in i Samuel ii., have some sort
of basis in the folk-lore of Israel, if not in fact, must be admitted;
but that their writers treated such material as they found at hand

1 See Biblical Love Ditties. Paul Haupt.

644 THE OPEN COURT.

in a highly imaginative way is unquestionable. Compare for ex-
ample at many points the Song of Deborah, a poem written prob-
ably eight or ten centuries after the event it celebrates could have
transpired, with the folk-tale of Judges iv., the data of which are
themselves seriously open to question ; and you will find a wide
divergence as to the number of Hebrew tribes engaged, two in the
folk-tale to several in the poem ; as to the number of men in arms,
10,000 in the folk-tale to 40,000 in the poem ; as to the place of
rendezvous, the side of Tabor in the folk-tale, Esdraelon in the
poem. Notice, too, that while the crude, unfeeling folk story rep-
resents the nomad woman Jael to have slain Sisera after she had
taken him as a guest into her tent, an outrageous violation of the
sacred laws of hospitality, the poem as the work of a more cultured
age, with greater sensitiveness to the obligations and proprieties of
life, represents her to have struck the warrior with a mallet a stag-
gering blow upon the head as he bowed himself to drink of a bowl
of milk at her tent door. Notice also with what consummate art
this imaginative poem closes as the attention is taken from the car-
nage of battle and the tragic death of Sisera to the distant home
where the women of the harem peer forth, watching for the return
of their lords, questioning one another meanwhile as to their indi-
vidual share in the spoil, spoil such as early Israel could not have
yielded their enemies.

Even more noteworthy is the purely imaginary character of
the poem of i Samuel ii., the Psalm of Hannah, as it is called.
There is not a sentence that could have had any appropriateness
as the words of an overjoyed mother. It is safe to say that the
sanity of a mother who should improvise such a poem under simi-
lar circumstances to-day would be seriously questioned by her phy-
sician and friends. I chance to know a little miss to whom, after
relating the narrative of i Samuel i., a father read this poem. She
instantly and innocently remarked that it was in apropos. "I can't
see," she added, "what it has to do with the story." In her intui-
tive insight she was right, though she had as a tiny literary critic
left hopelessly behind the learned fathers of the Church for nearly
two thousand years.

Passing from the imaginative poetry to the prose which has
been regarded by many scholars as fictitious, we notice that the
imaginative character of the Book of Ruth has long been recog-
nised, though there are still those who are loath to think of Boaz
and Ruth in any other light than as actual progenitors of David.
Fortunately the fact that it is a tale after the style of those in the

HEBREW FICTION. 645

Decameron is disguised for us by our translators. A certain He-
brew euphemism is invariably mistranslated. We, therefore, con-
tinue to speak of "this wonderfully beautiful idyl"; as we also
persist in thinking of the book as a magnificent protest against the
policy of Ezra and Nehemiah who are said to have forbidden for-
eign marriages.

A word should be said concerning Esther as a piece of fiction.
That there is nothing in the way of historical data back of the story
is widely admitted. In tone the book is pitilessly cruel ; yet that
it is actually without moral significance we would not think to as-
sert, for while we find its story of the awful reprisal and slaughter
of the Gentiles by the Jews revolting, we do regard with compla-
cency the story of Haman's fall and Mordecai's exaltation. Not
only is the book a piece of fiction, but it is in its way apparently a
novel with a purpose. We have something akin to a plot, which
is crudely worked out, as we have a tragic conclusion which leaves
the newly wedded queen to enjoy undisturbed her royal husband,
while her uncle is in power and her people about her and through-
out the realm are prosperous and happy. All this was written to
account for the institution of the feast of Purim and, it would
seem, to deepen among the Jews a hatred of other peoples and to
revivify, and to intensify withal, their national consciousness.

Popular attention has been so directed to the Book of Jonah
that it is not surprising that many conservative Biblical students
should have been forced to accept the conclusion of progressive
scholars, that it is a fiction of the late post-exilic time designed to
beget in the Jews more liberal views of the scope of their religion
and to lead them to look upon their Gentile neighbors as within
the reach of Yahveh as a pitiful and forgiving God. To so under-
stand this little prophetic book is to find it the most akin to the
New Testament evangel of any book in the Old Testament. It is
to be hoped that sometime we may have a great oratorio of Jonah.
The story, if only we can forget all the foolish things said of it, as
we forget those said of our first parents when listening to Hayden's
great oratorio of the creation, has magnificent possibilities in this
direction.

There is one other book which should be noticed as belonging
to the imaginative literature of the Hebrews, the book of Daniel,
which is without any basis in fact. Even the thought of Daniel as
the typical wise man of Israel, who finds mention in Ezekiel, must
be surrendered, and for similar reasons to those which necessitate
our concluding that there was no such typically patient man as Job

646 THE OPEN COURT.

before the Book of Job was written. The only prominent actor
taken from actual history, Nebuchadnezzar, was entirely miscon-
ceived by the writer who could have known little of the man him-
self, glorious as was his reign, for he lived four centuries prior to
his time. Antiochus Epiphanes was the unprincipled ruler he had
in mind, as he was the man he wished to see humbled. Here again
we have fiction with a purpose. As a piece of early Maccabean
writing this was designed to comfort the people in their distress
and to hearten and reinforce them in their unequal and awful con-
test with Syria. Just here it may be remarked that William Stearns
Davis, who has deserved the favor with which "A Friend of Caesar"
and "God Wills It" have been received, has ingloriously failed in
" Belshazzar," because he has depended so slavishly on the Book
of Daniel. We might excuse him for using the material of Daniel
for purposes of fiction did he not profess to find it at crucial points
more reliable than the well- attested conclusions of our best students
of Babylonian life.

We by no means leave all the imaginative literature of the
Old Testament behind when we turn to what purports to be the
annals of Israel's past, for here we come upon myth, legend, and
folk-lore which can have little, if any, historical basis. Here we
find the Hebrew playing fancifully with his conceptions of tie
cosmos and nature as well as the supposed incidents of his own
history in much the same way early peoples of other lands have
ever done with theirs. If we look to this literature for facts, or
for material that may be used in the moral instruction of the young,
we need to be extremely cautious. Dr. G. Stanley Hall and a cer-
tain New York divine both lay themselves open to criticism just
here. They tell us that here is something with which we should
begin in our moral training of the young. That children, boys es-
pecially, enjoy these Old Testament stories must be admitted;
that they may therefore be used for purposes of entertainment to
some extent may be granted; but that there is danger if we try to
get a moral out of them we may create the impression on the part
of the children that we are subjecting them to undue strain, I for
one believe. Some two years ago a prominent American sculptor
appealed to me to name two or three small volumes which would
be helpful to him in his use of the Old Testament in his family.
His children were daily putting to him the most perplexing ques-
tions, critical questions such as few children thought to raise
twenty-five years ago. A short time before, so he told me, he was
reading some of the folk-stories of Genesis to his little boy when

HEBREW FICTION. 647

he was interrupted and startled by the remark : "Pop! Seems to
me these stories are like those I sometimes tell which wont bear
'vestigation." The little fellow was right: many of these stories are
unmoral if not immoral. This is true of the Samson stories; it is
also true of that thrice told tale in which a patriarch to save him-
self puts his wife in peril. The only moral of the story of Jacob's
contest with the mysterious stranger at Peniel is the one indirectly
suggested. The adversary in his wrestling bout with the patriarch
strikes, and strikes below the belt. In other words, he, to use a
modern athletic term, fouls. He should in consequence have been
counted out. If the story means anything to us, it is that none,
even an angel, should use his power illegitimately; but this the
story was never designed to teach. In reality it reveals the dispo-
sition of Israel as a people in the late time to glory in themselves
as those who could hold their own with celestial powers when
fairly treated and as those who could, even when worsted, win their
heart's desire at the hand of these powers by their importunity.
We find, then, that Israel's legends and folk-tales, as highly fanci-
ful and imaginary literature, must be recognised for just what they
are; and must in consequence be used with extreme caution lest
we press them too far.

When we turn to the old chronicles, the J and E narratives,
as they are called, we find that the story of an Egyptian sojourn
and a bondage there suffered bears many marks that lead us to
surmise that it is fictitious. May it not be purely imaginative ;
and may it not reflect to a considerable extent the experiences du-
ring the time of the Babylonian exile? The conclusion of scholars
that these chronicles belong to the pre-exlic time cannot be said to
be considered an irreversible one.

That the Israelites were nomads when they forded the Jordan
and settled in Canaan we know; they had been so from time im-
memorial. That the picture drawn in the late time of the old des-
ert life was highly colored we know. They lived as nomads on
their flocks and herds, not on manna, whatever that was conceived
to be, and on quails; and they had to maintain themselves among
their enemies by force of their own right arms. But what of the
conquest, or rather of the settlement? We must go to the first
chapter of Judges for anything approximating the truth, not to the
Book of Joshua, which gives us the late priestly misconception of
the supposed conquest of the land. A more curious piece of fic-
tion it would be difficult to find anywhere. The very personality
as well as the name, of this leader is open to question. The name

648 THE OPEN COURT.

means one whom Yah or Yahveh helps or delivers. Presumably
he was conceived to be a deliverer or saviour. With him in story
was associated the fish, for "Nun," the name of the supposed
father, is the Chaldaic for fish. In Caleb, on the other hand, we
encounter a Semitic clan which became absorbed in the tribe of
Judah, for Caleb is the Hebrew for dog, a clan name.

Fictitious as is this reputed history, it is scarcely less so than
the stories of Samuel and Saul and those related of David and Sol-
omon. Passing strange too is the way in which Josiah and Ezra
figure in the history of Israel. One is idealised and made to play
a mighty part as a Deuteronomic reformer; the other appears to
have been created de novo for the part the priests wished him to
play as the great scribe.

The men known to scholars as Deuteronomists, who gave Is-
rael Deuteronomy which they fictitiously represented Moses to
have promulgated just before the people entered Canaan and who
redacted, or edited, the historical books, wished the people to think
there had been an effort made in the pre-exilic time to conform the
life of the people to their peculiar conceptions and legal codes. So
they told a wondrous story of the finding of a law-book and of a
bloody reprisal and reform which Josiah in consequence brought
about, thus rooting out all idolatrous practices and centralising the
pure worship of Yahveh their God in Jerusalem. Then a century
or so later, when the priests wished to promulgate their Levitical
codes, they told a marvellous story of a man whom they called
Ezra, and of a return of thousands under the patronage of Cyrus.
That there is not a shred of truth in it all. Dr. C. C. Torrey of Yale
University has shown in his masterly treatise published as his
doctor's thesis in Germany a few years ago.^

Of the many other fictitious stories which were woven into the
old chronicles I need not speak. Israel was in its meager way
making history in those times, but such history as it made had little
interest, and left few traces, while the stories told in the late time
to give prestige to some party, or to further some reform, were
carefully preserved. Most of the early poetry, to which we find
occasional reference, and many of the old chronicles appear to
have been lost, while this other literature was painstakingly pre-
served.

In speaking of Hebrew fiction I can linger only to call atten-
tion to the fact that both the liturgic and the gnomic poetry were
ascribed by their late writers to men of the early time as David

1 The Com/iosition and Historical Value of Ezra-Neheniiak.

HEBREW FICTION. 649

and Solomon. Whether the prophetic literature was also pseud-
epigraphic is a question which has been as yet scarcely raised by
Hebrew scholars. If I have done anything in the way of original
work beyond showing the fictitious nature of the Josiah story of
the promulgation of Deuteronomy, it has been what I have done
with my collaborator in revealing, what I take to be a fact, that
such books as Amos, Hosea, and Micah were, as prophetic litera-
ture, written in the late post-exilic time and attributed to supposed
prophets who, though they do not appear in the old chronicles as
actual personages, were conceived to have existed and to have
played an important part as moral reformers and statesman.^
These fictions whereby the poetic and prophetic writings were
dated back and ascribed to real or imaginary persons of the earlier
centuries have their counterparts in the Apocrypha which in its
general characteristics and its contents resembles large parts of
the Old Testament.

It may seem at first thought as though the recognition of the
fact that so much of the literature of the Hebrews is imaginative
must disparage it as literature. Such is not the case. The value
of the legal codes, the prophetic writings, and the liturgic and
gnomic poetry, is scarcely touched by the fictions into which they
are cast or enveloped. The thread of incident found in Jeremiah
may be as purely imaginary as that which runs through Leviticus;
but the discovery of the fact does not thereby discredit the pro-
phetic thought. So far as purely fictitious parts of the Old Testa-
ment are concerned, we need to remember that the purposes back
of these writings gave them their value to Israel, as they may en-
hance their interest for, if they do not increase their value to us.
The growing life and thought of the people may be traced by us,
albeit not as easily as would be possible had we a matter-of-fact
narrative.

We should bear in mind the fact that the great masterpieces
of the world belong to imaginative literature : the Iliad and the
Odyssey, the /Eneid, the Divine Comedy, Faust, Paradise Lost,
and the Dramas and the Comedies of Shakespeare, all are imagi-
native. We need also to bear in mind the fact that it is not until
recent years that history, save in exceptional instances, has been
made a narrative of facts, if, indeed, it be yet. It has become cus-
tomary to denounce the excessive novel reading of our day, though
we personally read our full share of modern fiction. It should be

1 " Is the Book of Amos Post-Exilic," by Edward Day and Walter H. Chapin, in The Ameri-
can yournal of Semitic Languages and Literatures, January, 1902.

650 THE OPEN COURT.

remembered that men and women have ever shown an appetite for
romance and that now that history and certain other forms of liter-
ature have lost much that is grotesque and fanciful, those who read
must necessarily for the most part turn to fiction for entertainment.
At all events nothing is gained through concealing the real nature
of Hebrew literature.

Much of the literature of Israel is charged with moral purpose;
it has in consequence certain ethical values for us. Yet even here
quite apart from any beauty of form, there must be some sort of
critical knowledge of its contents or its mission to the individual
student or reader is an imperfect one. We would master it as lit-
erature that we may the more truly appreciate its worth and
beauty. So far as its ethical values are concerned, we may leave
it largely to the pulpit and its supposedly trained exegetes. We
surely may go to it as one of the world's great literatures to be
thrilled by whatever is sublime and to be charmed by whatever is
beautiful; to be entertained by its pleasing fictions and rendered
more devout by its unsurpassed devotional poetry.

P'A-LEK.

BY THE EDITOR.

SIC TRANSIT GLORIA MUNDi ! The most bcautiful monument of
Egyptian antiquity is wiped out from the face of the earth.
P'a-lek or Philae is submerged in the flood of the Nile and the
highest buildings only appear above the surface of the water.

Phil.e from the North. (After Langl.^

PhilvE is the Hellenised form of the Egyptian philak, a mod-
ification of PHALEK or PALEK which mcaus "the Island of the End."
"p" or "ph" is the article; "a" means ''Island" and "lak,"
''ceasing" or "finishing." Egyptian pilgrims called it by that
name because here was the end and goal of their journey.

The island, the most southern of the several tombs of Osiris

1 Reproduced from Erman's Life in Ancient Egypt, p. 8.

652

THE OPEN COURT.

was sacred to the spouse of the god, to the divine wife and mother,
Lady Isis, Queen of Heaven.

It is now known under its Greek name "Philae" all over the
civilised world but the natives of Egypt and Nubia call it Geziret
Anas-elWogud after the hero of a love story in the "Arabian
Nights."

And, indeed, the island has always been famous for the pecu-
liar charm of its fairy tale atmosphere. Under the cloudless sky cf
Egypt it lay like a green emerald, all the more precious by the con-
trast to the bare gray rocks which surrounded its northern shore.
As a gem is set on a silver foil, so it rises from the shining current

THE TEMPLE OF ISIS. — PANORAMA

of the mysterious river. The serene columns and temple walls,
painted in gay colors, were fringed with lofty date palms, and the
quietude of the near desert on either side of the granite bluffs made
this fascinating spot a fit retreat for religious contemplation. A
landscape poem, a hymn of adoration visualised, a dream of peace
and bliss made real, — so Philae appeared to many visitors that
came from afar to worship the weird powers of the life and to be
initiated into the mysteries which were confidently believed to give
comfort in death, divine assistance to the soul in its journey through
the land of shades, and strength to overcome the terrors of Hades.
A great dam at Assuan, which, it is hoped, will bring an an-
nual increase to the Egyptian revenues of thirteen million dollars,

p'a-lek. 653

has there changed the valley of the river into a broad lake. A
number of villages which dotted the banks are inundated, and one
of the most sacred spots of pagan worship which has been visited
by millions of worshippers in ancient days and remained down
to modern times the goal of many thousands of curious travellers,
scholars, and archaeologists, is now fast becoming a booty of the
floods. The water of the Nile now laves the columns of the temple
walls, and the moisture creeps up to the mural paintings. It is
only a question of time when they will be destroyed entirely and
when the stones themselves will be underwashed and crumble
away.

OF PhIL.E THE KIOSK.

Philae was a small granite island, only 1200 feet long and 450
feet broad, but it was famous on account of the sanctity of its an-
cient temple. Here, at the southern frontier of Egypt, remote
from the turmoil of the busy world, must we seek the last resort of
pagan devotees. This is the place where for several centuries after
the rise of Christianity, in spite of the edicts of Theodosius prohib-
iting all pagan worship, the festival of Osiris continued to be cele-
brated, and where paganism had entrenched itself so strongly that
it could be ousted only by force at a direct command of Emperor
Justinian in the middle of the sixth century of the Christian era.

Philae does not belong to Egypt proper. It is situated above
the cataract at Assuan, in a district which was even in historical

654

THE OPEN COURT.

King Usirtasen's Stele of Wady Halfa.

PHIL.li FROM THE NOKTHWEST.

P A-LEK.

655

times inhabited by savage tribes. The southern trade of the Egyp-
tian inhabitants of Elephantine suffered much from depradations
until the kings of Egypt decided to establish their authority in this
part of the country, and King Usirtasen I. of the twelfth dynasiy

Kiosk of Phil.e, from the North.
(according to Budge about 2758 B. C. ) succeeded in conquering
the tribe of Konusit and extended the authority of the Pharaos to
Korosko, a place above the cataract of Wady Haifa, which is easily
defended. There he built a fort on either bank of the Nile and

656 THE OPEN COURT.

erected a triumphal stele in which he recorded his victory over the
barbarians. Since then the sovereignty of Egypt in these parts
remained forever firmly established.

Usirtasen's triumphal stele, which has been acquired by the
Museum of Florence, has been repeatedly translated, first by Cham-
pollion, then by Rosellini, and finally by Berend.^ The stele, which
is dated the eighteenth year of Usirtasen,^ commemorates a decisive
victory over several negro tribes, the Kas, the Shemyk, the Khe-
saa, the Shat, the Akherkin, etc. It shows the King with a rope
in his hand to which are attached ten names encircled in battle-
mented cartouches and mounted by the portraits of ten negro
chiefs. The inscription declares that the King presented them
bound and their arms tied on their backs before god Ammon and
sacrificed them at the altar with his own hand.^

Philae is situated within the territory conquered by Usirtasen I.
and must have been used as a sacred spot since olden times, per-
haps since the days of that great conqueror, but it is not mentioned
before the reign of Nektanebas II., a king of the Thirtieth Dynasty
who reigned in the middle of the fourth century B. C, when Egypt
had lost its independence and had become a province of the Per-
sian empire. It is touching to notice that the priests of Palek
ignored the government of the foreign invader and clung to their
legitimate king, recording his name as if he had ruled in fact,
while we know that he was merely a private person and a power-
less pretender.^

(to be concluded.)

1 ~rincipaux Monu}nents dn Mus^e Egyptien de Florence, pp. 51-52.

2 The date is established by a fragment recently discovered by Captain Lyons.

3 See Budge, History of Egypt , Vol. I,, p. 163, and Maspero, Dawn 0/ Civilisation, p. 4S4.

i The Century magazine ior Octohex contains an illustrated article on " The Destruction of
Philae " by Alonzo Clark Robinson. The author denounces the destruction of the island as a
" tragedy ' ' and a " murder." He says : " The temple of Rameses III. at Thebes is more impos-
ing, Karnak is larger, the Pyramids are older, the decorations which blaze upon the walls of
Abydos are more varied and numerous, the pillars of Dendera excel in height and majesty ; but
Philae was the most beautiful, the most loved."

The illustrations in T/te Century Magazine show the temple ruins in their present lament!
able condition surrounded by the hostile waters of the risen river.

THE BODY OF THE FUTURE LIFE:

IS IT ELECTRICAL?

BY CHARLES HALLOCK, M. B. S.

THE thought that the body of the future life may be electrical
was suggested to the writer by the wireless message and the
flight of the angel Gabriel as mentioned in Daniel ix. 21. It is onl}'
a surmise. It does not amount to a conviction. How can we
know? It is not within the mental scope of man to penetrate the
realm of the unknowable. If science fail to support, and Bible
revelation be rejected, what avenue to knowledge is left? How can
the truth be known? Reason itself is sh}'.

At the same time it cannot be denied that Scripture seems to
support the postulate here presented in a startling manner. . There
were a great many phenomena associated with the life of Christ as
recorded by the Apostles which appear in evidence.

The Apostle Paul has made an imperfect attempt in Cor. xv.
to define the substance and nature of the spiritual body which is to
traverse celestial space after its transformation at the putative Res-
urrection : but psychology was a crude study in Paul's days, and
his exposition does not satisfy. Modern science, however, does
help to explain many phenomena which were formerly unaccount-
able, or accounted as miracles, and to give meaning to texts of
Scripture which have hitherto seemed void of significance.

During all historic time a large proportion of mankind has be-
lieved in the immortality of the soul. Since Christ came many be-
lieve also in the resurrection of the body. What body? Our car-
nal natural body Avhich is subject to decay and corruption? Which
has been put away in the grave diseased, deformed, dismembered,
or torn to shreds by explosions? Christ and his disciples say,
"No." But we are told that when the final call shall come "we
shall all be changed." And we are assured furthermore that "flesh

658 THE OPEN COURT.

and blood cannot inherit the kingdom of God." [This postulate is
diametrically opposite to Job's idea in the Old Testament times.
Job xix. 26.]

Now, as man was "created in God's own image," and Christ,
the divine emanation, "took upon himself the form of a man,"
and as "God is a spirit," and "his angels (who were created be-
fore the world was made) are they not all ministering spirits," the
main split in the analogy seems to consist in the fact that human
beings are at first mortal, and so subject to physical death and dis-
solution, whereas the Godhead and angels, archangels, seraphim,
cherubim, and other celestial beings so often spoken of in the
Scriptures, are immortal. But we are taught that in due time our
"spirits shall return to God who gave them," and then we shall
be like them. In what guise or substance, then, will they return?
The transfiguration of the Saviour on the Mount gives an inkling.

All the angels who have ever had intercourse with man on
earth resembled men, and we have Scripture record of one hundred
and thirty of their visitations in Old and New Testament times ; so
that their form, behavior, features, missions, and characteristics
are not altogether hypothetical. In the cases of Gabriel, Raphael,
Michael, and some others, their visits were so frequent that their
persons became familiar. Although these messengers usually ap-
peared in human form, they often disguised themselves, just as
Christ did during his last forty days (Matt, xxviii. 3; Luke xxiv.
37), or transformed themselves at pleasure (Mark xvi. 12). Quite
frequently their faces were luminous (Rev. x. i ; Rev. i. 14, 15,
16). On occasions their effulgence was so dazzling as to terrify
(Matt, xxviii. 3, 4). They seemed to eat, speak, taste, hear, see,
feel, and assimilate food as mortals do. Three of them sat at meat
with Abraham. Two ate with Lot. In some instances they ordered
what should be served. One wrestled with Jacob, showing inher-
ent athletic strength. But they manifested supernatural powers
as well. They appeared and vanished at will. Obstacles did not
intercept their passage or their vision. Distance did not limit
their sight or hearing. Levitation in fire, air, and water was a per-
sonal endowment. One of them ascended in the flame of Manoah's
altar and was not consumed. They had phenomenal powers dele-
gated to them and were often employed on errands of mercy, or as
nuncios, or as agents of destruction, armed with thunderbolts, to
execute God's wrath. They seemed to possess in a modified de-
gree the divine attributes. So likewise Christ ate and drank with
his disciples and others after Ids carnal body had been discarded, par-

THE BODY OF THE FUTURE LIFE. 659

taking of bread, meat, honey, and fish at sundry times. At times
he changed his features so that his intimate male and female asso-
ciates did not recognise him (Mark xvi. 12; Luke xxiv, 16, 17).
He walked on the water; he was caught up in the air: he appeared
and vanished at will. At times his face was luminous, and at the
transfiguration his whole body was aglow with incalescence. In
like phase he vanished out of their sight at the last.

All this preamble is pertinent to the query: What shall be our
future body in life immortal? The Scripture saith : "It doth not
yet appear what we shall be, but we shall be like Him.'"'' (i John
iii. 2.) And again: "When I wake up after thy likeness, I shall be
satisfied with it." (Ps. xvii. 16.) Christ has said: "I and the
Father are one." He has repeatedly declared his kinship with
mankind. He assured his disciples of their oneness with the Father
and with himself. Therefore we argue from analogy what our body
will resemble, and we may gather by the same logical process what
its substance will be.

Let us consider :

While the Saviour was "of the earth earthy," he was subject
to physical limitations. After his resurrection he was exempt. His
face was radiant. A halo of light at times encircled his head, and
on occasion "his countenance shone like lightning." Were not
these phenomena purely electrical? Was not his new body an elec-
trical body peculiarly adapted to the realm of infinitude? Why
not electrical? The idea is not preposterous. Modern science has
discovered that electricity is not matter. (?) Can there not be en-
tities which we wot not of, so different from our own that the Sa-
viour himself would not attempt to describe them, simply because,
as he declared, his disciples would not comprehend; any more,
perhaps, than a fish (as some philosopher has cited) which has
known only aquatic life can imagine a species of beings living out
of water and breathing air?

What other substance than electricity is so subtle that solid
bodies present no obstacle to its passage, and yet so potent that it
can smash rocks to atoms? Christ's resurrected body possessed
this nature. Its character was manifested by the aureola which
enveloped him at his transfiguration and final ascension. He was
electrically luminous when he walked on the water, and the sailors
"thought it was a spirit." His electrical nature was manifested
especially in his power of levitation. The same peculiarity invested
the "shining ones" who sat by the Saviour's vacated tomb, and it
has characterised the presence of all angels, "saints in light" (Col.

66o THE OPEN COURT.

i. 12), who appeared in visions to Daniel, Ezekiel, Isaiah, and St.
John, in their spiritual seances and interviews. The glare in almost
every instance was blinding : its effect stunning. At the Pentecost
the Holy Spirit showed itself in "tongues of fire." It blinded St.
Paul on his way to Damascus It was present in the "Shechina"
of the inner tabernacle, in the "pillar of fire" which preceded the
Israelitish vanguard like an ignis fatuiis in their wilderness journey,
and in the Ark of the Covenant. It was conspicuously manifested
when Nahum inadvertently put out his hand to steady the ark and
fell dead as if he had touched a live wire. It kindled the wood of
Elijah's altar and licked up the water in its trench. It explains
the transcendent glory of the New Jerusalem which was beyond
the power of St. John to describe; it is ever present in the spec-
tacular drama of the Revelation, sometimes in brilliant corusca-
tions, and again accompanied by thunder and tremors. Presumably
it will scintillate from the "crowns of glory" which are promised to
the blessed.

This theory of the electrical body, if accepted, makes the vis-
ible phenomena of modern spiritualism possible and real. It makes
the hypothesis of annihilation quite as possible, for lightning often
consumes and leaves no trace behind. An agent so potential, if
wielded by a Gabriel or a Raphael under divine direction, would
eradicate all material things as easily and completely as they did
Sodom and Gomorrah ; if it so pleased the Almighty, rather than to
exercise the divine fiat, which presumably can unmake as easily as
it can create.

"I am the light of the world." God said: "Let there be
light, and there was light." What kind of light? It could not
have been of the planets, for suns, moons, and stars had not yet
been created. Was it not electrical light like the aurora borealis,
whose displays have at times within the past century lighted up a
hemisphere simultaneously? "His lightnings gave shine unto the
world." (Ps. xcvii. 4.) At creation the earth was given a physical
light of its own, quite irrespective of the great "Light of lights."
But in the future of immortality there will be no need of the sun,
"for the Lord giveth them light." (Rev. xxv. 5.) "By his light
we shall see light," just as by the solar light we see the sun.

The passage of man's spiritual body, the "vital spark,'" through
space in the eternal hereafter, is certainly not more wonderful or
mysterious than the transit of a wireless message through the ter-
restrial atmosphere. That appreciable time is occupied in its pas-
sage from the celestial realm to earth, or at least through the domain

THE BODY OF THE FUTURE LIFE. 66l

of the stellar universe (beyond which, according to Wallace, all is
infinity) is evident from the divine injunction to the angel Gabriel,
on one occasion, to "fly quickly.''' In the terrestrial envelope flight
would be retarded; in vacuity the duration of transit would prob-
ably be not appreciable. It might be as quick as thought itself!
But the object of an electrical body is not to facilitate transit, but
to serve as a visible medium of identification between those who
have been acquainted on earth aforetime. Our carnal faculties of
perception and our ever changing bodies would be unreliable fac-
tors to depend on, indeed ! Any soul that loves has a yearning for
a visible and tangible presence. Telepathy does not satisfy ; con-
tact is desired. A living soul needs a vitalised body. Electrified,
the spiritual body becomes the visible expression of a living soul.
Its audible expression has been heard in the " still small voice, "
as well as in the thunders of Sinai !

If mortal man on earth can animate an electric spark, give it
voice, and dispatch it from continent to continent in three seconds,
God the all-Powerful can animate a "ministering spirit" of the
same nature as His own and make its flight instantaneous. "He
maketh his ministers a flaming fire." (Ps. civ. 4.) In like manner
the human-divine being when translated can go where it will. No
mortal body will clog or impede its passage. The law of gravita-
tion will not confine it, but its flight will annihilate time and space.
Its presence would be almost ubiquitous. Thereby we prove our
kinship with the "Father of Lights."

"I have said, ye are gods !"

Taking this view of our oneness with the Trinity, as taught by
the Saviour, we get rid of the skeptic's specious objection that man
is too insignificant to engage the special interest of a Supreme Cre-
ator who deals with the infinite and illimitable; and that the idea
of a vicarious sacrifice of the Divine Son for fallen man is prepos-
terous. Is there anything more unique or improbable in the as-
sumption that the ultimate purpose of the Deity in creating the
universe was to subserve the production of a living soul to be de-
veloped in a perishable body, than there is in the scientific fact
that the infinitesimal germ or protoplasm should enlarge into a
creature so many million times its size as to be beyond mental or
mathematical comprehension?

THE SILOAM INSCRIPTION.

BY THE EDITOR.

BOYS playing in the pool of Siloam at Jerusalem crawled into
the ancient aqueduct, and one of them, a native, slipped and
fell into the water. On rising, he noticed in the gloom of the tun-
nel a tablet bearing an inscription. He told his teacher, Dr.
Schick, a German architect residing at Jerusalem who on inves-
tigation discovered characters of the Phoenician alphabet which
was used in Palestine before the Babylonian captivity. This hap-
pened in 1880, and when Professor Sayce came to Jerusalem in
1881 he entered the conduit and copied the inscription by the dim
light of a candle. Six weeks later. Dr. Guthe removed the deposit
of lime and other sediment of the water and obtained an exact
copy of the inscription. A cast was taken and squeezes made from
the cast which now could be studied at leisure and in good light.
The inscription is situated on the right side of the wall of the
conduit, nineteen feet from the exit that opens upon the Pool of
Siloam. At that place the tunnel is very high, but it grows smaller
and smaller and is in places not higher than two feet. It leads the
water down from the Virgin Spring and measures 1708 yards in
length. It does not run down in a straight line, and in the center
there are two blind alleys which originated by mistaken measure-
ments. The inscription runs thus :

1. Lo, the tunnel (n^pn, piercing through) ! Now this is the his

tory of the tunnel. Whilst yet [the miners were plying]

2. The pick each toward his fellow and while there were yet three

cubits to be cut, there was heard the voice of a man

3. Calling to his fellow, for there was a misdirection (niT)^ in the

rock on the right hand and, on the day

IThe word zada/i (m*) is otherwise unknown in Hebrew. Professor Sayce translates it
(Records of the Past, New Version, Vol. I., p. 173) by " excess " or " obstacle." At the same time
he suggests that the obliterated part contains a statement beginning with the words " and on the
left." Rev. Stanley A. Cook, in the Encyclopaedia Biblica, p. 883, suggests the meaning " fissure,"

THE SILOAM INSCRIPTION.

663

The original, now in the Museum at Constantinople,

A squeeze taken from the original.

'5^ .^S^-j. :az ^.r. f. -^ M

A tracing made from the squeeze.
The Siloam Inscription.

which he thinks the context seems to require. While we believe that Professor Sayce's judgment
the situation is correct, we think that he missed the true meaning of the word, which can only
mean the opposite of excess, viz., a deficit ; a manco ; a shortage.

664 THE OPEN COURT.

4. Of tunnelling through, the cutters smote pick against pick, and

there flowed

5. The water from the channel to the pool, 12,000 cubits and

6. Cubits was the height of the rock over the heads of the excava-

tors."

We translate the doubtful word mt, by "misdirection," for we
believe that it is connected with ".*, "haughty, impudent, sinful,"
and with V'"'l> "haughtiness of heart." These words presuppose,
according to Gesenius," the root r("M=TT, which can only mean "to
sin against, to trespass, to err." Thus the word zadah should
mean an error, or a miscalculation which if referred to the tunnel-
ling indicates that the miners who began at the two ends missed
their connection. There was a manco, as the Italians say. The
two parties of excavators missed each other on the right. But the
miners came so close to each other that the workers on one side
could hear the voices of their fellows on the other side, and the
noise of their picks. Then they broke through the rock sideways
and met. Hence the two blind alleys in the tunnel ! They are still
left as indications of both the difficulties which the ancient mining
engineers (probably Phoenicians) had to encounter, and the cor-
rectness of this interpretation of the questionable word "zadah."

The lacuna must have contained the word "They turned,"
i. e., the miners changed the direction of tunnelling and turned
toward each other.

The water conduit has been assigned to the reign of Hezekiah,
because in 2 Kings xx. 30 it is stated that this king made a pool
and a conduit and brought water into the city, and in 2 Chronicles
xxxii. 30 we read that he "stopped the upper water course of Gihon
and brought it straight down to the west side of the city of David,"
but the conduit of our inscription seems to be of older date. The
work was made by engineers whose knowledge was very incom-
plete, and a passage in Isaiah viii. 6 speaks of the waters of Shiloah
that flow gently, implying that an aqueduct must have been in ex-
istence at his time. Thus all we know about the tunnel is the
statement of the inscription and further that it is older than Isaiah ;
but Isaiah uttered his prophecy while Ahaz the father of Hezekiah
was still reigning over Israel.^

1 The word here, which begins with m and ends with i, is doubtful, and Sayce suggests some
word like " part " or " portion." The rock above the excavators at the exit of the tunnel is only
about ten feet, while toward the north it is one hundred and seventy feet. Mr. Cook suggests
that it may mean the average thickness of the rock above the tunnel.

2 German edition, I., p. 530.

3 Sayce, Fresh Ligkt/rom the Ancient Monuments, p. 104.

THE SILOAM INSCRIPTION. 665

There is another ancient aqueduct which is straight and we
may assume that this latter one was built by Hezekiah, while the
tunnel, referred to in our inscription, may date back to the reign of
Solomon.

The alphabet in which the inscription is written is the so called
Phcenician script. It is the same as the alphabet used by Moab in
the Moabite stone. Says Professor Sayce i^

" They are characterised by a peculiarity which shows not only that writing
was common, but also that the usual writing material was papyrus or parchment,
and not stone or metal. The ' tails ' attached to certain letters are not straight as
on the Moabite Stone or in Phoenician inscriptions, but rounded."

The Hebrew characters which are now used are the more ele-
gant Chaldaean script which the Jews adopted during their sojourn
in the Babylonian captivity.

The inscription of Shiloah is very important because it is the
oldest Hebrew inscription extant.

1 R. o/the P., second series, I , p. 173.

FALKLAND.

BY HENRY BEERS.

IF our methods of studying history are open to criticism, it might
be not unjustly said that they too often cause us to leave a
very desirable object out of account. We are not taught to be suf-
ficiently diligent and careful to find the link that really connects
other times and other men with the present and ourselves. We
are thankfully conscious of great improvement in the methods of
historical science. Almost within our own day the necessity of
measuring perspective has for the first come to be clearly under-
stood and reckoned with. True, we often measure it wrongly, but
that is no great matter, for our mistakes can be corrected : the
great thing is our having learned that we must measure it at all.
But while we are, as I say, thankfully conscious of this benefit
among many, we must also be conscious of the duty that is in some
measure consequent upon it. It is not enough that by the aid of
this improved science we should see things more nearly as they
are, that we should see men in more nearly true relation to their
circumstances, that we should reach nearer the true significance of
certain critical periods. If we sincerely desire to increase the prac-
tical value of this' most valuable study, we should also, as we sur-
vey these men and circumstances and critical periods, clearly mark
what it is that they have specifically /cr us; what they offer us that
we can profitably use to aid us in adjusting ourselves to our own
conditions. This duty is no doubt quite regularly ignored ; and
because it is ignored, perhaps a practical good is often done, not
by making a detailed description of epochs and characters, but by
the less ambitious task of extracting and exhibiting what it is that
these present that will really help and serve us. To such a task
this essay is addressed : it is meant to draw attention to a noble
but neglected man by showing how he belongs to us, by showing
the relation that he maintained with the future, with ourselves.

FALKLAND. 667

The fatal taint in the Stuart blood which earned Rochester's
pitiless epigram, had precipitated the inevitable contest between
Church and Dissent. The hateful mixture of religion and politics,
which ruins both, was being busily compounded. The noble reli-
gious spirit of the earlier Puritans as it appears in their protest
against loose and vicious living, had given way to mere partisan
political bigotry and bitterness, /ure divino Episcopacy was met
hy jure divino Presbyterianism. Laud was at Canterbury and Main-
waring in the pulpit. Shakespeare and Spenser were gone, and in
their place were Davenant and Milton. Comus was followed by
Lycidas. Puritanism was jealous of the Establishment, and the
Establishment was vexing Puritanism : and in the intensely politi-
cal aspect that organised religion took on, one could see a certain
forecast of the day approaching, — hastened by the reverses that
Protestantism had just been experiencing in France and Germany,
— when any other aspect that religion might be thought to have
would be impenetrably veiled ; a day of clouds and thick darkness;
a day of ill-conceived, hasty, and random action, and of rancorous
temper.

Placed between these two forces, both quickened to the utmost
energy of fanaticism,— an unintelligent and intolerant High Church
royalism on the one side and an unintelligent and intolerant Puri-
tanism of considerable popular strength on the other, — was a man
who has somehow lived to see our day, — Falkland. We do not
know him. Knox we know, and Laud we know; Pym and Hamp-
den, Baxter and Montague we know, but this name does not sound
familiar. Clarendon speaks of Falkland at length. Hume gives
him a paragraph. His name is barely mentioned once or twice in
the more compendious of our ordinary histories. Yet it is hard to
see how Falkland could take a larger place in such works as our
English histories commonly are. Their necessary limitations allow
them hardly a line of digression. Much of their space must be de-
voted to the ins and outs of politics, and Falkland was no politi-
cian. They must notice strenuous men of action, and Falkland
was not strenuous. They must trace the progress of military
affairs, and Falkland, though brave, was not distinguished as a
soldier, even to the degree of having an independent command.
Falkland was a student, a man of letters; but the few trifles of his
writing that are preserved are hardly above literary mediocrity.
In his personal appearance he was undersized and homely, and his
voice was unpleasant. He died at the age when most of us are
only beginning to ripen, — thirty-four. What claim can a man who

668

THE OPEN COURT.

accomplished apparently so little, whose share in epoch-making
was apparently so small, who left so light an impress upon his own
time, — what claim can such a man have upon us? Let us go
deeper into the little that is known about his life.

Sir Lucius Gary, Lord Falkland, was born about 1610, edu-
cated at Dublin and Oxford, and seems also to have been for a
time at Cambridge. At twenty one he married the sister of his
friend Morison; a marriage which brought upon Falkland the
severe displeasure of his father, by reason of the lady's compara-

FALKLAND. 66g

tive poverty. Falkland withdrew into Holland, looking for an op-
portunity to take military service; but finding none, returned to
England and applied himself seriously to literary and philosophical
pursuits. The death of his father in 1633 interrupted these, but
Falkland resumed them as soon as he could. His usual residence
was the manor of Great Tew in Oxfordshire, about ten miles from
the University. In 1640 he entered Parliament as member for
Newport in the Isle of Wight. Eighteen months before his death he
became Secretary of State, and entering the royal army at the out-
break of the Civil War, was killed in the undecisive battle of New-
bury, Sept. 20, 1643. The record of his burial, dated three days
later, is found in the register of Great Tew church.

Seven years of literary leisure, three years of uneventful pub-
lic life, a violent and untimely death, — this is all. It is true that
during his public career great events took place ; but Falkland had
almost no part in them. Beside the Straffords, the Cromwells, and
the Iretons of the period, we might regard him as hardly more than
an onlooker. He did his work faithfully in public office, and did it
exceedingly well : but in the world of politics as in the world of
society and religion, his attachments were nearly always to the
losing cause. In short, he was unpopular and unsuccessful.

Let us now turn to what has been said about Falkland. The
first thing we notice is that for an unpopular and unsuccessful man
who cut so small a figure on the public stage, he is most extrava-
gantly praised. Extravagantly, because it seems if he really de-
served the encomiums he received, he could not help counting for
more than he did : and the sober verdict of history is that he hardly
counts at all. His praise is sung in verse by Ben Jonson, Sir
Francis Wortly, Suckling, Waller, and Cowley, in a strain amount-
ing to panegyric. But these were friends, and something must be
allowed for the amiable weakness and partiality of friendship, and
something perhaps, as well, for the current fashion of compliment
and ceremony, which would now seem possibly a little strained and
Oriental. Clarendon, however, may be taken more nearly at his
face value. He speaks of Falkland's death as "a. loss which no
time will suffer to be forgotten and no success or good fortune
could repair." He praises Falkland's abilities and accomplish-
ments, and says all that can be said about the worth of his public
services : but that Falkland could not live by these is as evident to
Clarendon as it is to us. There is a strain, however, running al-
most continuously through this account, which shows that Claren-
don had seized and fastened upon the characteristic that justifies

670 THE OPEN COURT.

all the praise of Falkland, that makes him eminent, that makes
him really ours. In the first ten lines of Clarendon's account this
strain appears. Barely does he mention Falkland's "prodigious
parts of learning and knowledge ; " before he sets forth his "inimi-
table sweetness and delight in conversation, his so flowing and ob-
liging a humanity and goodness to mankind, his primitive simpli-
city and integrity of life." And it is to this view of Falkland that
Clarendon perpetually recurs. He says, "his disposition and na-
ture was so gentle and obliging, so much delighted in courtesy,
kindness and generosity, that all mankind could not but admire
and love him." Again; "His gentleness and affability, so tran-
scendent and obliging that it drew reverence and some kind of
compliance from the roughest and most unpolished and stubborn
constitutions, and made them of another temper of debate in his
presence than they were in other places." Recounting the attempts
made upon Falkland by the Church of Rome, he tells us that "he
declined no opportunity or occasion of conversation with those of
that religion, whether priests or laics. . . . He was so great an enemy
to that passion and uncharitableness which he saw produced by dif-
ference of opinion in matters of religion, that in all those disputa-
tions with priests and others of the Roman Church, he affected to
manifest all possible civility to their persons and estimation of their
parts. . . . He was superior to all those passions and affections which
attend vulgar minds.. ..The great opinion he had of the upright-
ness and integrity of those persons who appeared most active, espe-
cially Mr. Hampden, kept him longer from suspecting any design
against the peace of the kingdom : and though he differed from
them commonly in conclusions, he believed long their purposes
were honest."

When a bill was proposed to exclude the bishops from the
House of Lords, Falkland supported it. He regarded the conduct
of the clergy as a nuisance. He thought they aroused discontent
and disturbed the public peace. He perceived that the things
which interested them were entirely beside the mark. "The most
frequent subjects," said he, "even in the most sacred auditories,
have been the divine right of bishops and tithes, the sacredness of
the clergy, the sacrilege of impropriations, the demolishing of Pu-
ritanism." The chief concern of the clergy in Falkland's view
should be with religion ; and with all this, he clearly saw, religion
had nothing to do. "Love, Joy, concord, lotigsi/ffering, gentleness,
goodness, trust, mildness, self-control,''^ — these were the things that in-
terested Falkland, these the things that he believed religion should

FALKLAND. 67I

promote. And he saw that so far from promoting this grace and
peace, religion, tainted by its debasing admixture of politics, was
then bringing forth only confusion and every evil work. Laud,
busily countering on the most inveterate prejudices in his effort to
maintain a theory of the priesthood, repelled him. He went out of
his way to profess admiration for the Archbishop's learning and
talents, but his mind was large enough to know that religion is a
temper, an inward life, and that Laud had clean missed it. He
saw that the object of religion is not a theory of the priesthood,
nor has religion anything to do with a theory of the priesthood ;
he saw that the object of religion is grace and peace. Nor did the
enterprise of the Puritans, the effort to organise a spiritual democ-
racy, attract him more; for the object of religion, again, is not an
organisation, but grace and peace. But the largeness of mind that
enabled him to see all this, also condemned him to stand alone.

We find Falkland, then, advocating the removal of the bishops
from the House of Lords, as an available measure for turning them
back upon their proper business. But when an attempt was made
later to abolish Episcopacy, Falkland stood out against it. For this
he was promptly taxed with insincerity and vacillation by Hampden,
as was natural. It would be too much to expect from a man of
Hampden's narrow range of mind that he should understand how
Falkland could repudiate 'Ldiud's Jure divino notion of bishops, and
yet not be for going to the opposite extreme and doing away with
bishops altogether. Falkland was out with the Laudian clergy for
his action on the bill for the removal of the bishops; he was out
with the popular party for refusing to aid in abolishing Episcopacy;
he had to face the charge of inconsistency from both, he was dis-
liked by both. But alas for Laud and Hampden alike, this incon-
sistency of Falkland's was simply seriousnessl Falkland was grandly
serious, he saw things as they are. He saw that Episcopacy was
a great and venerable institution that had collected about it an
enormous accretion of sentiment and poetry, and was therefore not
lightly to be put away, for it had in it an immense power that
should be used and used rightly; but he saw also that before this
power could be used rightly, the institution itself must be trans-
formed and brought to a better sense of its original intention. He
opposed Laud and the High Church clergy, yet refused to concur
in abolishing their order; which means no more than that he saw
so many good reasons for maintaining Episcopacy that he disliked
to see so much made of a bad one. He saw that Laud's contention
and the Puritan contention were alike devoid of any real solidity.

672 THE OPEN COURT.

that they were not serious; and that between the triumph of either
there was not a pin to choose. The triumph of jure divino Epis-
copacy meant that the form of Church government which Falkland
really thought the best possible,- — and in the long run, religion it-
self,— would be brought into disrepute : while the triumph of the
Puritan spiritual democracy held no better prospect for religion,
and in an ecclesiastical way meant merely the triumph of each
man for himself, the unchecked sway of individual self-assertion,
crudeness, and vulgarity. Hence he was not for helping on the
triumph of either, but he was for the renovation and transformation
of both. In his speech on the London Petition for abolishing gov-
ernment by bishops, he said : "Mr. Speaker, I do not believe them
to be jure divino ; nay, I believe them not to be jure divino ; but
neither do I believe them to be injuria humana. I neither consider
them as necessary nor as unlawful, but as convenient or inconveni-
ent. But since all great mutations in government are dangerous,
even where what is introduced by that mutation is such as would
have been profitable upon a primary foundation; and since the
greatest danger of mutations is that all the dangers and inconveni-
ences they may bring are not to be foreseen ; and since no wise
man will undergo great danger but for great necessity; my opinion
is that we should not root up this ancient tree, as dead as it ap-
pears, until we have tried whether by this or the like lopping of
the branches, the sap which was unable to feed the whole may not
serve to make what is left grow and flourish."

O happy country of England, which could at this time suffer
so much as one voice of clear reason to be raised above the hoot-
ings of her maddened mobs !

The practical disadvantage of establishing a thing upon a false
basis is that sooner or later people find it out: and when they
have found it out, they rarely exercise the calmness and patience
to take what is valuable in the thing itself and reestablish it rightly.
More often in their disappointment they let the good go with the
bad and make a clean sweep of both together. To appear under
this disadvantage is a fault; and it is a fault which disfigures and
vulgarises much of our apologetic literature. Archdeacon Brown
— now, I believe, a bishop in some Western diocese — writes a book
called The Church for Americans, in which he seeks to recommend
the Protestant Episcopal Church, largely by examining its histori-
cal claims. This, in itself, is excellent, for by following out a line
of investigation such as Archdeacon Brown proposes, some at
least, of the real power of that history is bound to be felt. But

FALKLAND. 673

when Archdeacon Brown begins to account for this power by ap-
plying the jure divino notion of Apostolic Succession, the reader
of to-day feels that thereby he does no more than show an uncom-
mon gift of seeing into a millstone. The reader of ten years hence
will simply close the book at this point, saying that it cannot pos-
sibly benefit him. And yet, Archdeacon Brown appeals to a very
real sense, — a sense of the vast and beneficent influence of a great
institution. But he encourages us to account for that influence in
a way that is not serious: he would have us think that if his way of
explaining that benefit turns out to be erroneous, the benefit itself
is a delusion, — and this is levity.

The biographer of Cowley says that the poet was especially
attracted to Falkland by two things : the generosity of his mind
and his neglect of the vain pomp of human greatness. Falkland's
fortune descended directly to him from his maternal grandmother:
and when he contracted the marriage that brought upon him the
displeasure of his father, he at once proposed to make over the
whole of it to his parents and accept an allowance, meanwhile
withdrawing himself from his father's sight. As Secretary of State
he refused to countenance two practices which he found estab-
lished,— the employment of spies and the opening of letters. Hor-
ace Walpole criticises this conduct as "evincing debility of mind."
Hallam speaks of Falkland as an excellent man, but intimates that
his early training and habits unfitted him for public service; and
so much is also admitted by Clarendon who rather naively puts it
that "his natural superiority.. ..made him too much a contemner
of those arts which must be indulged in the transaction of human
affairs." That is, he was no courtier. He disliked the court: he
saw there far more intrigue and pettiness than suited him. He
hated his appointment as Secretary of State because it bound him
too closely to the policy and fortunes of the court. But for his
conscientiousness he would have refused it. The tragedy of Falk-
land's life was that of one who finds himself in a situation from
which there is no escape. As the Civil War drew on, he could
plainly see that little good could come from the triumph of either
side, — he feared the success of the king almost as much as he
feared the success of the Puritans, for neither cause had any real
stability, — and yet he was powerless to mend matters and give
them a better direction, for there was no one else who could see
what he could. He supported the crown because it was the best
approximation he could find to his notion of what was needful, but
no one knew as well as he the enormous disparity between the ideal

674 THE OPEN COURT.

monarchy and the government of Charles I. Despairing of peace-
ful transformation, which he knew to be the only fruitful reform,
he went into battle and owned defeat by losing his life, happy only
in being taken away from the evil to come. Hume says of his
death, quite in the familiar vein of Clarendon, that it was a regret
to every lover of ingenuity and virtue throughout the kingdom.

The Puritans won the day and set up their banners for tokens.
They established their civilisation without let or hindrance. Let
us survey this for a moment. Mr. Henry Cabot Lodge, in the first
of his charming Studies in History, praises it with no uncertain
sound. "It is no longer necessary," he says, "to enter into argu-
ment to show that Oliver Cromwell was the greatest soldier and
statesman combined that England has ever produced j that John
Hampden is, on the whole, the finest representative of the English
gentleman, and John Pym one of the greatest, as he was one of
the earliest, in the splendid line of English Parliamentary leaders.
The grandeur of the period which opened with the Long Parliament
and closed with the death of the Protector is established beyond the pos-
sibility of doubt. ''^ Well, this would depend, we would think, upon
what one's notion of grandeur is: but Mr. Lodge proceeds: "Du-
ring that period Church and crown were overthrown, a king was
executed, great battles were fought, Scotland was conquered, and
Ireland pacified for the first and last time." Of course, if one
chooses to regard this in itself as grandeur, he may call it so if he
likes; but perhaps most of us would have misgivings about apply-
ing the name without considering more closely the upshot of events
like these. Overthrowing a Church and crown merely to see them
fall, without replacing them by something better; executing kings
because they are kings, and fighting great battles for the sake of
fighting, — all this, while stirring work, would hardly merit the
name of grandeur. I hope I shall not be suspected of representing
Mr. Lodge as standing at any such extreme as this, for his fairness
and candor are so remarkable that they disarm any unfairness of
criticism; yet there are indications that Mr. Lodge does not limit
his use of the word grandeur precisely as we would. ^^ Ireland was
pacified for the first a7id last tinier True, but how, and with what
result? The French writer Villemain, in his Histoire de Cromwell,
describes the general effect of Cromwell's policy of pacification
thus: "Ireland became a desert which the few remaining inhabi-
tants described by the mournful saying. There was not water enough
to drown a man, not wood enough to hang him, not earth enough to
bury him.'' An interesting survival of this pacification of Ireland

FALKLAND. 675

appears to-day in the common speech of Irishmen. Mr. Lodge
need have met no more than two or three of the race to learn that
the curse o' Crum'll is one of the bitterest that is ever invoked upon
an enemy. As to Cromwell's policy itself, we might almost think
we were following the later career of the other great Nonconform-
ist, Mr. Chamberlain, when we read how the thirty persons left
alive out of the town of Tredagh were condemned to the labor of
slaves. After this exploit Hugh Peters, a chaplain, wrote: "We
are masters of Tredagh; no eneniy was spared; I just come from
the church where I had gone to thank the Lord." Wexford and
Drogheda shared the same fate with Tredagh at the hand of Crom-
well. And yet in spite of efforts like these, which certainly did
not err on the side of moderation, to recommend the religion and
civilisation of Puritanism to an unprepared people, we find the
Protestant Archbishop Boulter, of Armagh, writing in 1727 to the
Archbishop of Canterbury, that "we have in all probability in this
kingdom at least five Papists to every Protestant," and testifying
that when the most rigorous laws were in force against popery, the
number of conversions from Rome to Protestantism was far ex-
ceeded by those from Protestantism to Rome.

But Mr. Lodge is possibly prepared to think that the Puritan
system as Cromwell brought it in was an improved and effective
substitute for the system which it displaced. Some such convic-
tion perhaps ought to be assumed to explain his placing himself
in what turns out to be an extremely awkward situation. Regard-
ing the Puritan system as highly as Mr. Lodge does, the question
must occur. If it was so good, why did it so soon collapse? And
why, above all, did it collapse as promptly in New England as in
Old England? Mr. Lodge raises this question himself, faces it
squarely, faces it with his customary ability; but his explanations
serve only to embarass the reader, because they are a good deal
embarassed themselves. A glance at one of Cromwell's speeches
such as can be found in Milton's State Papers, a glance at Hamp-
den occupied with his favorite exercise of seeking the Lord, will
supply the true answer,— indeed, Mr. Lodge himself unconsciously
supplies it in the essay following the one we have quoted, entitled
"A Puritan Pepys." Between the lines there quoted from the
diary of the New England Puritan Sewall, we can read the reason
of Puritanism's failure. But we gain perhaps the clearest insight
from a note in the fifty-sixth chapter of Hume's history, in which
he gives the names of a jury that was empaneled in the county of

676 THE OPEN COURT.

Sussex in the full blaze of Cromwell's protectorate. Here are some
of them :

Accepted Trevor, Stand Fast on High Stringer,

Redeemed Compton Fly Debate Roberts,

Faint not Hewit, Fight the good Fight of Faith White,

Kill Sin Pimple, More Fruit Fowler.

Now, what permanence could possibly be expected for a civil-
isation, more than for a religion, so narrow, so grotesque, so utterly
fantastic and hideous, as these names reflect it? "Cromwell," says
Hume, quoting Cleveland, "hath beat up his drums clean through
the Old Testament. You may learn the genealogy of our Saviour
by the names of his regiment. The adjutant hath no other list
than the first chapter of St. Matthew."

Hume here undoubtedly puts his finger on the element in Puri-
tanism that was its undoing, — its onesidedness, its unloveliness.
But he does more. He goes on to relate in a kind of allegory the
verdict that humanity has passed on Puritanism itself. All this,
strange to tell, — the answer to the question that so troubles and
perplexes Mr. Lodge, and the fate pronounced upon the Puritan
ideal by the clear reason and judgment of mankind, — all this may
be extracted from Hume's footnote as from some wonderful horn
of plenty. Cromwell's first Parliament is commonly known as the
Barebones Parliament, from the name of a leather-seller of London
who made himself prominent in its councils, and who was called
Praise God Barebones. Now, this Praise God Barebones had a
brother who was called If Christ had not died for thee, thou hadst
been damned Barebones. "But the people," says Hume, "tired of
this long name, retained only the last word, and commonly gave
him the appellation of Damned Barebones. ^^ There it is. Puritan-
ism had plenty of strength, plenty of energy, plenty of resolution,
but it had no beauty, it was unamiable, unattractive, hideous. And
in the unhappy fate that overtook this poor man, one can see hu-
manity turning the pretentiousness of the Puritans into a byword,
looking unmoved upon their very virtues and saying that it would
not care to have them at the price. Mankind, sooner or later, de-
mands the whole of life and refuses to be satisfied with less, refuses
a civilisation that offers less. It refused the civilisation of the Pu-
ritans because it felt with George Sand that for life to be fruitful,
life must be felt as a joy, and the Puritans had nothing to offer that
could be felt as a joy. Finally, after repelling the rest of mankind,
the dulness and hardness of Puritanism reacted on itself, wearied
itself, and Puritanism disintegrated.

FALKLAND. 677

No, we must dissent from Mr. Lodge's conclusion that Hamp-
den is on the whole the finest representative of the English gentle-
man. Nor can we find in either Laud or Baxter a wholly satisfactory
model of religion. If we are to look to those times for an example
of the best that appears in social life, or for a true, adequate, and
solid conception of religion, let us find it in Falkland. Falkland
lives by his temper, by his "setting free the gentler element within
himself." At a time when all the concerns of religion were given
over to the most infatuated levity, Falkland was serious. Amidst
a riot of the worst passions and the meanest prejudices, Falkland
saw that "there are forces of weakness, of docility, of attractive-
ness or of suavity, which are quite as real as the forces of vigor, of
encroachment, of violence or of brutality." Nay, he saw that
these are the permanent, the constructive, the transforming forces,
against which there is no reaction, and he allied himself with them.
Falkland was against onesidedness and incompleteness; he was
for adjustment, for the harmoniouness and balance of all the claims
and the full, free play of all the qualities that are properly human.
We see in Falkland, too, an abundance of the sentiment that over-
threw Puritanism, ^ — there were other forces working to the same
end, but this was the force that really beat it, — the sentiment in
favor of beauty and amiability, the sentiment against crudeness
and dismalness. The lesson that the Commonwealth has to teach
us is the plain one which history is perpetually teaching, but which
we somehow never learn, — that mati doth not live by bread alone \
that man revolts, sooner or later, against being offered a part of
life under the pretence that it is the whole of it. The Puritans
presented a part of life, quite the largest part, quite the best part,
but still a part and not all of it. For a time they persuaded men
that it was all of it : and the indignant reaction against this decep-
tion brought forth the Buckinghams and Sedleys, the Wycherleys
and Rochesters of the Restoration, brought forth Thomas Hobbes
and the Deists in religious philosophy and Ashley Cooper in poli-
tics,—and the triumph of Falkland's ideal was set back a genera-
tion.

Here at last we find the hold that Falkland had upon the fu-
ture. It is in his testimony that an ideal of civilisation which does
not include the whole of life, cannot be permanently maintained,
for a community attempting to maintain it is fighting against nature
and will one day be found out ; and then the old story of rebellion,
reaction and readjustment has to be gone through. Let us see what
this has to do with us. Mr. Matthew Arnold said that America had

678 THE OPEN COURT.

solved the political problem and the social problem, but that it had
not solved the human problem. Mr. Matthew Arnold nods as sel-
dom as does Homer himself, but he has here contrived to make a
surprising blunder; surprising, because Mr. Matthew Arnold spent
a fruitful lifetime in teaching line upon line that the human prob-
lem comes first. It is the essence of Mr. Matthew Arnold's doctrine
that when the human problem is solved, the political and social
problems will not need to be solved, for they will disappear: but
that until the human problem is solved, the others can never be.
What America has done towards solving the political problem, we
are all rather easily aware. What it has done in the direction of
the social problem, we can best grasp perhaps by imagining Mr.
Matthew Arnold himself obliged to associate with such as are com-
monly taken to represent our social life, and thinking what insuffer-
ably bad company he would find them. As to the human problem,
the civilisation that creates large industrial fortunes, that makes
our social life what it usually is, that gravely tinkers with the out-
side of the Westminster Confession, that gravely refuses the Chris-
tian Scientists of Pennsylvania a charter, not because Christian
Science is nonsense, but because it is a business \ the civilisation that
creates the peculiar phase of political Socialism which is abroad in
the land,, — nay, the civilisation whose herald and prophet, accord-
ing to weighty foreign authority, is Walt Whitman ! — the civilisa-
tion that brings out a literature like the novels we all read, that
creates faces like the faces we all see and voices like the voices we
all hear: why, this has never seriously attacked the human prob-
lem, it does not know that there is a human problem. It offers
humanity a part of life, — not the largest part nor the best, — and
loudly asserts that it is the whole of it.

This is what America signally fails to do; and hence it does
not really touch the human problem. But it was primarily the
human problem that interested Falkland, and he addressed himself
to it and solved it. When one lives as nearly a human life as pos-
sible, and helps others all he can to live likewise, he may be said
relatively to have solved the human problem. Thus Falkland
solved it.

Finally, and above all, everywhere about him Falkland saw a
dismal, illiberal temper manifesting itself not only in a dismal, illib-
eral life but also in a dismal, illiberal religion. There were opposing
forces, each tied to its narrow, onesided, and mechanical notion of
religion and the Church ; forces that were really complemental, that
ought to be united. And he saw that what was needed to unite

FALKLAND. 679

and heal them was simply the understanding of religion as a temper,
an inward condition. Now this is precisely the situation that we
have to meet. We look into the soul of denominational religion as
it commonly appears, let us say, in theological seminaries; often in
pulpits, in the religious press and in the public utterances of repre-
sentative men : and we see there self-edification, self-assertion, jeal-
ousy of watchwords, notions, speculations, — a whole phantasmago-
ria of images so dull, so unreal, so alien to religion itself, that we
are loth to examine them. " Who would not shun the dreary, uncouth
place?^^ Keble might well ask. But let us consider one practical
measure. The reunion of Protestantism is a vast undertaking, and
our generation can perhaps take no more than the preliminary
steps towards it; but as a beginning, let us think of the increased
strength that would accrue to Christianity from the union of as
much as two Protestant bodies, the Presbyterians and the Episco-
palians. What hinders this union? Simply the Laudian notion
and the Puritan notion of the nature of the ministry; and both of
them from the standpoint of religion itself, sheer levity. The Pres-
byterian Church declares its basis in Church order; but at present
it is hardly up to the Reformation contention that Episcopacy is
sinful. There is an uneasy sense of the lack of seriousness in this
contention that weakens it, and many now are for placing their
main stress elsewhere. Among the Episcopalians, too, to a degree,
but most of all among the Christians who are outside the Churches,
there is the spirit of increasing seriousness; the increasing reluc-
tance to account for things in ways that involve palpable extrava-
gance ; the increasing distrust of fancy-sketches. The only wise
way to deal with this spirit is to deal with it truly.

But some one may ask, does this wise and true dealing mean
that the Protestant Episcopal Church should at all loosen its hold
upon Episcopacy? Emphatically, no. It means no more than the
giving up of so much of an opinion about Episcopacy as is found
to be unsound and untenable. It means the substituion of a good
reason for Episcopacy in place of the bad one that has been given
all along. The reason for Episcopacy assigned by Laud did not
and does not commend itself to most clearsighted persons, because
it lies within no one's experience, it is not sound, it is not serious,
it is a pure fancy-sketch. The reason assigned by Falkland does
commend itself, because not only is it sound and serious, but any
one who will may prove by experience that it is so. Episcopacy
in Falkland's view is a development of Christian antiquity, having
the same bearing and power as Christian liturgies, music, and

68o THE OPEN COURT.

architecture, — the power of sentiment and imagination. It goes to
satisfy that sense in man which is a real and legitimate sense and
must be satisfied, — the sense of beauty and poetry.

Falkland's spiritual children were Whichcote, More, Cudworth,
and John Smith ; and the later generation of churchmen that in-
cluded Tillotson and Stillingfleet. One of these, Ussher, Archbishop
of Armagh, made a proposition concerning Episcopacy, which de-
serves careful reexamination at the present time. It was substan-
tially renewed by Stillingfleet. By it, the English Presbyterians
were to be included in the Church without reordination of their
present ministers ; but subsequent ordinations were to be made only
by the bishops, who were regarded ecclesiastically as the presidents
of diocesan boards of presbyters. Such a measure as this, because
it is reasonable, because it is conciliating, because above all, it
springs from a true and not a notional conception of what religion
really is, — such a measure would be wonderfully fruitful now. It
would wonderfully help the understanding of Christianity as a tem-
per. Well might it therefore interest for once the legislative author-
ities of the Episcopal Church : much more worthily, one would
think, than most of the irrelevant trifles that have latterly been
posed before that Church as "burning questions," — such as the
Provincial System, changing the name of the Church, and whimsies
about divorce and marriage with a dead wife's sister.

A WORD THAT HATH BEEN— A SOUND
WHICH EVER LINGERS.

P.Y GENERAL HORATIO G. GIBSON, U. S. A.

FIFTY-EIGHT years ago, the writer attended the commence-
ment exercises of a Catholic college in the city of Baltimore,
and had the pleasure of hearing the address delivered on the occa-
sion by that accomplished writer and gentleman, the late Joseph
R. Chandler, of Philadelphia, in which he advanced, upon the
authority of an eminent scientist, the theory that the waves of
sound produced by the human voice never ceased to vibrate and
pulsate the air and space; that every word uttered or thought ex-
pressed would be preserved among the last syllables of recorded
Time. This theory as strange as fascinating, and though old as
the days of Chaucer new to the writer, elaborated by Mr. Chandler
with graceful felicity, made an indelible impression, and has fur-
nished food for thought in many a leisure hour. A quarter of a
century later, it was vividly recalled in reading the delightful
essays — "Among My Books" — by the late William B. Reed, also
of Philadelphia.^ More recently, the writer came across an allu-
sion to the theory by Thackeray in his introduction to the last — an
unfinished work "Emma" — by the late Charlotte Bronte:

" Is there any record kept anywhere of fancies conceived, beautiful, unborn ?
Some day will they assume form in some yet undeveloped light ? If our bad un-
spoken thoughts are registered against us, and are written in the awful account,
will not the good thoughts unspoken, the love and tenderness, the pity, beauty,
charity, which pass through the breast, and cause this heart to throb with silent
good, find remembrance too ? A few weeks more and this lovely ofifering of the
poet's conception would have been complete to charm the world with its beautiful
mirth. May there not be some sphere unknown to us where it may have an exist-
ence ? They say our words once out of our lips, go travelling in omne oevum, re-
verberating forever. If our words, why not our thoughts ? If the Has Been, why
not the Might Have Been ? "

1 World's £«a>j—" Among My Books," New York : E. J. Hale & Son. 1871.

682 THE OPEN COURT.

May not the gifted Byron have caught a glimpse of the start-
ling theory when he wreaked his thoughts upon expression in the
following stanza :

" But words are things ; and a small drop of ink,
Falling, like dew, upon a thought produces

That which makes thousands, perhaps millions think ;
'Tis strange, the shortest letter man uses

Instead of speech, may form a lasting link
Of ages ; to what straits old Time reduces

Frail man, when paper — even a rag like this —

Survives himself, his tomb, and all that's his."

This kindred idea of the great poet — the survival of the written
word — is found embodied in an ancient Coptic prayer : "And there
is no scribe that shall not pass away, but what he has written will
remain forever," and finds like apt expression in a quotation given
by Mr. Reed in two of his essays from the writings of William
Cobbett — that strange combination of fierceness and gentleness, of
Ishmaelite and Samaritan, who so sorely vexed the souls of the
goodly people of Philadelphia over a century ago by the quills upon
his fretful Porcupine : "A man, as he writes on a sheet of paper, a
word or a sentence, ought to bear in mind that he is writing some-
thing which may, for good or evil, live forever," and as if suggested
by this impressive thought, in his essay "Sermons — Barrow to
Manning," Mr. Reed thus makes his first reference to the allied
theory which forms the salient feature of this article : "If there be
anything in Sir Charles Babbage's theory, which old Dan Chaucer
prefigured, of the air undulations which make the utterances of the
human voice immortal, these computations (of English sermons in
one year) become overwhelming. If the clangour of strife at Mara-
thon, or the words of Demosthenes and ^schines, be yet sounding
in illimitable space, enormous surges of clerical twaddle, masses of
pulpit platitudes, are rolling onward too."^

In the essay on "Henry Reed," also of Philadelphia, the the-
ory is more explicitly set forth :

"In one of his lectures on Early English Literature is this passage in refer-
ence to Chaucer's House of Fame:

" ' It contains a passage which has struck me as in curious anticipation of a
scientific hypothesis suggested in our own days, poetic imagination foreshadowing
the results of scientific reasoning. In the ninth Bridgewater Treatise from the pen
of Mr. Babbage, he propounded a theory respecting the permanent impressions of
our words — spoken words — a theory startling enough to close a man's lips in per-

1 Inasmuch as my paternal grandfather and all his sons were of the ministerial profession,
this reflection on the reverend clergy ought, perhaps, to be resented or at least ignored by me,
but my otfence hath this extent, no more — its necessary quotation.

A WORD THAT HATH BEEN. 683

petual silence ; that the pulsations of the air, once set in motion by the human
voice, cease not to exist with the sounds to which they give rise ; that the waves of
air thus raised perambulate the earth and ocean's surface ; soon every atom of its
atmosphere takes up the altered movement, due to the infinitesimal portion of the
primitive motion which has been conveyed to it through countless channels, and
which must continue to influence its paths through its future existence. 'Every
atom,' says Mr. Babbage, 'impressed with good and with ill, retains at once the
motions which philosophers and sages have imparted to it, mixed and combined,
in ten thousand ways, with all that is worthless and base. The atmosphere we
breathe is the everliving witness of the sentiments we have uttered, and, in another
state of being, the offender may hear still vibrating in his ear the very words,
uttered perhaps thousands of centuries before, which at once caused and registered
his own condemnation.'"

The "curious anticipation" and "coincidence worthy of no-
tice," to which Mr. Henry Reed refers, appear in these lines in
The House of Fame :

"Sound is naught but air that's broken,
• And every speeche that is spoken,

Whe'er loud or low, foul or fair.

In his substance is but air :

For as flame is but lighted smoke,

Right so is sound but air that's broke ;

Eke when that men harpstrings smite.

Whether that be much or lite, —

Lo, with the stroke the air it breaketh ;

Thus wot'st thou well what thing is speeche.

Now henceforth I will thee teach

However each speeche, voice or soun'.

Through his multiplication.

Though it were piped of a mouse.

Must needs come to Fame's House.

I prove it thus : taketh heed now

By experience, for if that thou

Throw in a water now a stone

Well wot'st thou it will make anon

A little rounded as a circle.

Par venture as broad as a coreicle,

And right anon thou shalt see well

That circle cause another wheel.

And that the third, and so forth, bother.

Every circle causing other.

Much broader than himselfen was, —

Right so of air, my live brother.

Ever each air another stirreth.

More and more and speeche up beareth

Till it be at the ' House of Fame."

In 1845, Henry Reed visited England, and made the acquaint-
ance of Sir Charles Babbage, and in conversation with him related

684 THE OPEN COURT.

this incident of the introduction of the subject of this startling the-
ory, and spoke of the effect it had upon some of the audience who
had said "that it almost made them afraid for some days to speak
from the dread that the sounds were to last, and mayhap come back
to them in the hereafter." When he told Mr. Babbage that he
had cited the passage in connection with a curious parallelism in
Chaucer, the philosopher expressed great surprise.

After reference to this, the latter explained that he had not
used light to illustrate his subject because it would have been less
effective with the general reader. That Sir Charles was, however,
duly impressed with its force and fitness as a means of illustration
is evident from his relation of a conversation between Sir John
Herschel and Sir William Hamilton, in which the latter said :
"Well, if one could travel away from the earth with a velocity ex-
ceeding that of light, he would at last be able to look back on the
waves of light first set in motion by the battle (that of Marathon
and Actium had been mentioned) and so get a good sight of it."

In this age of miracles in revelation, invention, and discovery,
when in all the realms of Nature no secrets are hid ; when

"Ye read the sky's illumined page,
And the dark hills ;
And make the sun paint, lightnings speak,"

who can say that this theory is not a revelation as real in fact as
startling in expression, — another grand discovery in the wonders of
Creation, demonstrable alike to the ordinary and the cultivated in-
tellect; that the conception of the great Chaucer is but a mere
fancy of the dreaming poet or a like hypothesis of the scientist or
philosopher, and not a physical reality in the great universe of
God; that the waves of sound are not as eternal as the realms of
air and space, — as the waves of light from Creation's dawn to Cre-
ations close? Can we realise the awful solemnity of the fact that
every thoughtful, thoughtless word ; every utterance, pious or pro-
fane, grave or gay, lively or severe, wise or otherwise; every prayer
from unco-righteous lips or afar off publican ; every kind or cruel
expression from the lips; every cry of pain or terror, joy or sorrow,
shall forever echo through the corridors of Time and of Eternity, —
survive the wreck of matter, the crash of worlds and like the words
of Him who died on Calvary never pass away? And hath He not
said: "For there is nothing covered that shall not be revealed ;
nothing hid that shall not be known. Therefore, whatsoever ye
have spoken in darkness shall be heard in the light; and that

A WORD THAT HATH BEEN. 685

which ye have spoken in the ear in closets shall be proclaimed on
the housetops?"

The electric fluid — that mysterious subtle force of Nature —
conveys our words and utterances throughout each region of the
earth, — to distant lands beyond the sea, and from hill to vale, from
vale to plain, from gulch to canon dark, from sleeping hamlet to
bustling mart, with lightning speaks the friend to friend, no other
medium than the throbbing wire or the circumambient air. If the
tones of the human voice can thus be carried many, many a league
onward, may not "sound but air that's broke by speeche or voice,"
be endowed with some potent occult influence of Nature to bear
the words from mortal lips throughout and beyond this earthly
sphere, — perchance to find record in the recording angel's Book of
Life beneath the throne of God? And have we not all reason to
pray that the angelic scribe shall drop a tear upon the page and
blot it out forever?

Chaucer, as we have seen, illustrates the wave theory of sound
by his description of the disturbance of the waters, and a poet of
less renown tells us :

"Go, take the bright shell
From its home on the lea,
And wherever it goes
It will sing of the sea ; "

and the master-poet Byron conveys the same idea in his relation
of the story of the mutineers of the Bounty :

" The ocean scarce spoke louder with its swell
Than breathes the mimic murmurer in his shell,
As far divided from his parent deep,
The sea-born infant cries, and will not sleep.
Raising his little plaint in vain, to rave
For the broad bosom of his nursing wave."

If many a shell in his hollow-wreathed chamber thus ever re-
tains and preserves the sounds of his home on the lea; if what the
wild waves are saying is never, never lost, can it be more marvel-
lous that the sounds evoked by the human voice should ever fill
the chambers of air and space? And has not practical science in
its applications of electricity demonstrated like marvels in the
transmission and perpetuation of sound? The latest — the most
wonderful and remarkable of these — is the Marconi system of tele-
graphy, in explanation of which recent writers in the magazines of
the day make use, not only of Chaucer's illustrations of the disturb-
ance of the waters, but also otherwise elucidate the wave theory as

686 THE OPEN COURT.

manifested in the electrical phenomena in the realms of ether, —
like unto the vibrations of sound in the realms of air :

"We say that electricity (or vibrations in the ether) flows in a wire, but noth-
ing really passes but an etheric wave, for the atoms composing the wire, as well as
the air and earth, and even the hardest substances, are all afloat in ether. Vibra-
tions, therefore, started at one end of the wire travel to the other. Throw a stone
into a quiet pond. Instantly waves are formed which spread out in every direc-
tion ; the water does not move except up and down, yet the wave passes on indefi-
nitely. But the ether exists outside of the wire as well as within ; therefore, hav-
ing the ether everywhere, it must be possible to produce waves in which it will
pass anywhere, as well through mountains as over seas." '

" Throw a pebble into a pool of water and small waves will be produced and
spread out over the surface of the water, and finally die away (apparently). A
luminous body, such as the sun, sends forth light-waves which may be likened to
these water-waves. But if we state that light travels in waves, we imply that there
must be something through which it travels. This mysterious something cannot
be air ; for light travels millions and millions of miles through space completely
devoid of air. If not air, what then ? Evidently something that fills seemingly
vacant space, and permeates all solids and liquids, and serves as a medium for the
transmission of light, of heat, and other manifestations of force." ^

"Nature, though convulsive, is curiously cautious. She possesses a sort of
stock in trade of which her supply is uniform. That stock is energy. She trans-
forms it, transmutes it, and transposes it. But never does she suffer a speck of it
to get away. She may store in microbe or man, sporules or stars, but on to it all
she holds very tight." ^

"An ether like this will transmit the transverse vibrations that constitute light
without being affected by waves of condensation, and its structure will account for
many other phenomena that it has hitherto been difficult to explain. The etheric
medium is the grand reservoir of natural forces where naught is created and naught
is lost." *

" Doubtless matter is immortal, and being revivified continually by solar heat,
it is destined to live without end ; doubtless also no form of energy is lost, and
what has been vital activity will live eternally in the form of undulations and vibra-
tions that nothing can annihilate, in the limitless spaces of the universe."^

If these mysterious properties of ether and of matter are mani-
fest in the conveyance through them or by them of light and heat
and electricity, why should not the waves of sound, once started
in the chambers of air, be received into those of ether, and passed
on like them forever through boundless space? The lightning's
flash conveyed by the etheric waves we know sensibly precedes
the sound of the air waves from the thunderbolt of the storm-
clouded sky, but is the latter, therefore, only a moment heard —

^ McClure's Magazine, February, igo2. 2 Woman's Hovie Compatiion. March, 1902.

SSmart Set, January, 1902. ■* T/ie Literary Digest, April 20, 1901.

6 The Literary Digest, February, 1901. I might add to these quotations from the writings of
other in the same or a kindred vein of thought, as from time to time I have met with them in
print, but I forbear being warned thereunto.

A WORD THAT HATH BEEN. 687

then lost forever? The rays of light from planet, sun and star, —
the rays of solar heat which ever brighten and gladden the earth
and universe never cease nor "bide a wee " in their abundant flow,
and the electric waves ever speedily and silently pass within and
without matter as solid as the ever-lasting hills, limited only by the
bounds of space and of eternity. Can it be then that the sounds
of the human voice disturb only for a moment the atmosphere of
earth, and forever thereafter hold their peace, — ephemeral in char-
acter and existence? In the wonderful economy of Nature, in the
grand scheme of Creation, is there anything that can be irrevocably
lost, void and of none effect?

Does not Nature abhor a vacuum, and are not the elements
and forces within the metes and bounds of the universe ever in
restless commotion? The tiny feather breaks the camel's back, —
the trickling leak brings the watery flood with ruin in its path, — a
great matter a little fire kindleth, — a drop of water constant in its
flow like faith can remove mountains, and are the waves of ether
and of air less potential? In life, — in death, the spirit of change,
in all its motions and emotions, is ever active — ever mysterious in
its operations and transformations. The natural body, sinless or
sinful, perfect or deformed, is raised a spiritual body — the dying
grain buds and blossoms and blooms in the blade, the ear, and the
full corn in the ear; all of which, like the mysteries of ether, air,
and space, we see through a glass darkly, and can only conjecture,
ponder, and pray : " Lighten our darkness, O Lord, we beseech
Thee."

The resultant of the forces of Nature, active or latent, occult
or known, we see on every hand, and behold they show us a mys-
tery. Contrasted with these manifestations, does it seem that this
theory, startling though it be, of the permanent disturbance of the
waves of air, once "broken by speeche or voice or soun'," can be
altogether irrational, factitious, or inconceivable? This concep-
tion of the poet Chaucer, coincident with the results of the scien-
tific reasoning of the philosopher Babbage, and also of which the
accomplished Chandler and Reeds of Philadelphia seem to be the
latest exponents — is an apt illustration of the truth of the statement
that "it is the charm of certain ideas that beginning as fancies
they end as facts." We know that Sir Charles Babbage was an
eminent mathematician, and therefore not given to accepting fan-
cies as facts, or solving any equation or problem except with known
quantities as factors, and our Philadelphia coterie were noted for
their high literary character and culture. Thus confronted by a

688 THE OPEN COURT.

condition not a theory — by a fact not a fancy, are we not com-
pelled to receive it implicitly, or by rejecting take no stock in Na-
ture's supply of energy, or in the scientific axiom that "sound that
can be projected a mile can be projected a million miles — to the
ends of space, if ends there are,"^ or the fact that "the ether
waves, once started in free space, travel on — to the moon, to Mars,
to Sirius, and the North Star."^ Is this projection, perpetuation,
or preservation of the waves of sound in the realm of air, ether and
space, more remarkable or incredible than the fact stated by an
eminent architect that the vibrations of the delicate violin, iterated
and re-iterated, can destroy the most solid structure that can be
designed and constructed, and that a man on an iron-clad vessel
can feel the vibrations of its attuned chords, and yet be insensible,
though blessed with ears to hear, to the concord of sweet sounds —
that like Tara's harp in Tara's halls the soul of music shed?

The similarity or identity in their true inwardness of unlike
substances of matter furnishes a marvel quite as difficult of com-
prehension and explanation. The rare and costly diamond is but
carboniferous matter — carbon pure and undefiled, but though thus
allied to the more abundant coals that Mr. Micawber at one time
turned his versatile genius and attention to, and which have lately
given great concern to our people, yet in its aspect to the eye it
does not suggest the fiery furnace, but in its barbaric splendor at-
tractive adornment to lady fair or vulgar man. The loveliest pearl
that ever lay under Oman's green water, or that the dark un-
fathomed caves of ocean bear, is but the diseased encrustation of
the luscious bivalve the epicure delights in, and doth quickly lose
its identity, form, and brilliancy when dissolved in the wine-cup —
perchance at the whim of some capricious beauty, like unto Cleo-
patra in the days of her "mad Antony." The gold of the mine re-
sists the most powerful acids known save one, and to that it yields
up its substance and becomes as though it were not, and the coin
of the realm, with which we pay tribute unto the Caesars of the
earth, and its other artistic products — utile et dtdce — subjected to
this acid's influence, disappear in a solution of purple — their colors
lost in the action. Absorbed in the mercury of the alchemist, it
effaces itself in an amalgam, from which it can be released only by
another chemical process, all of which we see and seek in vain for
an explanation that will explain and enlighten.

And worthy of note and a fair corollary to our theme, the roots
of the humble weed (a salad for the solitary or the social, and the

1 Edgar Saltus in Smart Set, January, 1902. 2 Current History, March, 1902.

A WORD THAT HATH BEEN. ' 689

bland ingredient of the fragrant berry "in its cups") have been
known to force themselves through solid concrete or more solid
masonry or rock; and the writer has seen a feeble sapling push its
way through a fallen monarch of the forest, and become a sturdy
tree, whereon the fowls of the air might rest and nest. The waters
of the sea, slowly percolating through the crust of the earth, bring
forth from the bowels of the land fracture, violence, and fire, whilst

" Adown a mighty steep, a Niagara,
Of gory-red lava rolls into the sea,"

which gave it birth. Deep in the wave the coral grove by ceaseless
accretions from insect life is transformed into islands, keys, and
continents, whereon the sea-birds mew and the pelican and bittern
build their nests, and in the cycles of time on earth, thereon and
thereafter, science may erect her temples and religion her sacred
fanes. The insignificant atoms of soil and rock, of plant and tree,
aye of all created things, moribund, disintegrated or dissolved, be-
come the powerful agents of destruction, construction, and re-con-
struction— through chemical, electrical, or other occult action. And
who that reflects on these mighty workings of Nature, in her calm
or angry moods, can say that chaos may not come again and all
the abomination of desolation, or in more beneficent design she
may not scatter plenty o'er a smiling land with a richer endowment
of utility, beauty, and fertility, and all

" The stores of earth like streams that seek the sea
Pour out the tribute of their wealth"

to every creature who, with devout and thankful heart, may gladly
sing his Benedicite :

" O all ye works of the Lord, bless ye the Lord, praise Him and magnify Him
forever."

The earth hath bubbles as the water has, but the bubbles that
swim on the beaker's brim, or on the surface of the water, or on
the face of the solid globe itself, may not in fact be as evanescent
as they appear to mortal vision, and as

"There are more things in heaven and earth, Horatio,
Than are dreamt of in our philosophy,"

can it not be that the elements of ether and of air possess qualities
or properties more permanent in existence — more potent in influ-
ence and effect — more amazing in ubiquity and utility than any yet
revealed to mortal ken? Then, restless mortal, marvel not at all,
but with meet and silent awe,

690 THE OPEN COURT.

"Forbear, vain man, to launch with reason's eye
Through the vast depths of dark immensity,
Nor think thy narrow but presumpt'ous mind
The least idea of thy God can find.

Thought, crowding thought, distracts the lab'ring brain,
For how can finite Infinite explain ?
Then God adore, and conscious rest in this.
None but Himself can paint Him as He is." ^

lit was my original intention to use this quotation without explanation, note, or comment,
but the lines have a history other than that of my own recollection of them. The engraving —
described in the following extract from a Baltimore journal — long hung over the mantle-piece in
my grandfather's office, and thus became indelibly impressed upon my childish memory. Inas-
much as this representation of " The Conversion of Galen " has lately attracted some attention,
and as the skeleton in the forest was no doubt as great a revelation to Galen as Babbage's theory
of soundings in the air is to us, I cannot think this explanatory note altogether out of place here.
With one exception — in a family memoir — the lines have appeared in print only as hereinafter
stated :

"Baltimore County Medical Association.

"Dr. William J. Todd presented the picture 'The Conversion of Galen," and gave the fol-
lowing description :

"The following was copied from The American Dojnestic Medicine or Medical Adtnonisher,
by Horatio Gates Jameson, M. D., Honorary Member of the Medical Society of Maryland, and a
late surgeon in the General Hospital for the army in Baltimore, printed there in 1818 by John D.
Toy. The plate Dr. Jameson refers to has been lost from the book, but the explanation no doubt
explains the plate, 'The design is from a picture in the possession of my father. Dr. David
Jameson, of York, Pa. It represents the celebrated Galen (viewing a skeleton) of whom it was
said, though an atheist he was a strict observer of Nature, till by chance finding a skeleton he
thought it of too curious a construction to be the work of chance. The vast and sudden expan-
sion of his views of the Deity in the following lines (already given) while they agreeably surprise
us, are a strong confirmation of the existence of a light that lighteth every man.' "

In a letter to the writer. Dr. William J. Todd states that the print was cut from a pamphlet
sent out by a medical firm in New York State ; underneath was a note : "We have thus far been
unable to trace the history of this plate, or to discover its significance, and we will be pleased to
have some medical antiquarian enlighten us concerning same."

MISCELLANEOUS.

MAJOR-GENERAL D. M. STRONG.

OBITUARY.

With deep regret we learn of the death of Major-General D. M. Strong, re-
tired from the British army. In the year 1900 the editor of The Open Coiat had
the privilege of meeting the General personally and being a guest for several days
at his congenial home at Edinburgh. It was truly a pleasure to stay at the fireside
of the worthy old soldier in the circle of his family, all of them interested in music,
art, religion, and science.

General Strong was a thinker and a scholar. He had studied Pali and took
considerable interest in Buddhism. His writings in this line were so successful
that he gained an honorable place among the Pali scholars of the world. We must
specially mention his translation of the Udana, or The Soleyyui Utlerayices of the
Buddha, which was published by Luzac & Co., London, 1902.

We had still in hand an unpublished manuscript of his entitled The Goal,
which he wrote in contemplation of Chapter XLI. of The Gospel of Buddha, and
we propose to publish it in the present number.

We express our deepest sympathy with Mrs. Strong, her sons and her daugh-
ters, all of whom are now adult and have grown up to be a just pride of the gallant
General, who knew so well how to combine soldierly vigor with a noble gentleness.

''THE GOAL.

BY D. M. STRONG.

Why thus SO long by Karma tied ?

O Bikshus, listen ! you and I
The four great truths have set aside.

Not understanding ; that is why —

Through rock and plant and heati.ng things
Migrate the wandering souls of each.

Till they, beyond imaginings

The perfect light of Buddha reach.

Karma inexorable reigns !

E'en though you fly from star to star,

1 Chapter XLI., Gospel 0/ Buddha.

6g2 THE OPEN COURT.

The Past on you imprest remains
And what you were is what you are.

To new births onwards you must press
Before the hill of light you see,

Where shines the Beacon Righteousness
From transmigration's bondage free.

The higher birth, I've reached, O friends,
I've found the truth, rebirth's surcease,

I've taught the noble path that wends
To kingdoms of eternal Peace.

I've showed to you Ambrosia's lake
Which all your sins will wash away,

The sight of truth your thirst will slake
And Lust's destroying strife allay.

He who has passed through Passion's fire
And climbed Nirvana's radiant shore,

His bliss the envious gods desire,
His heart defiled by sin no more.

As lotus leaves upon the lakes
The pearly drops do not retain,

So he the noble path who takes,

Though in the world, the world disdains.

A mother will her life bestow
To safely guard her only son.

But he'll unmeasured mercy show
And give his life for any one.

Firm in this state let man remain,
Whether he stand or walk or rest,

Living or dying, sick or sane.
Of all, this state of heart is best.

If Truth's bedimmed by Lust of Sense,
Reborn, he must again o'erpass

The desert tracks of Ignorance
Illusion's mirage, sin's morass.

But when Truth holds entire sway.
With it migration's cause departs.

All selfish cravings melt away

And Truth its saving cure imparts.

O Bikshus, true deliverance this.
The only heaven to which we soar.

This is salvation's endless bliss.

Here, within sight. Nirvana's shore

MISCELLANEOUS. 693

THE BODY OF RESURRECTION ACCORDING TO MR. HALLOCK.

Some of our readers will be astonished to find in the present number an article
under the caption "The Body of the Future Life; Is it Electrical?" — a subject
which prima facie seems to condemn itself, and we need not hesitate to say that
we make room for it not because we endorse the author's theory. The author, Mr.
Hallock, a member of the Biological Society of Washington, frankly admits that
his proposition is bold. He submitted his views to such among his friends as he
had reason to consider good critics, and he communicated to us several letters with
full permission to publish them. All are critical and reject Mr. Hallock's theory.
One of the correspondents is a theologian and Doctor of Divinity, another, a
classical scholar and a graduate of Oxford, England, is an avowed agnostic. The
former says :

" I was greatly interested in your essay, as well as in the criticism [of your
friend] which could hardly have been different, from his view-point.

"From my own, — the article is suggestive, very ! and most interesting. It is
not supposed to be a conclusive argument as I apprehend it, perhaps not an argu-
ment at all, — but a tentative hypothesis; as such it seems to have some value.
You have certainly started thougJit , and the man who does that is a benefactor. I
would rather like to have you cast it into the form of a suggestion and an argument
not zcholly and avowedly based upon an ecclesiastical conception of Scripture
authority, — but clearly stating your postulate and using Scripture as incidental, or
confirmatory proof of ) our position. So considerable a fraction of even the Chris-
tian thinkers of to-day demur at your estimate of the aulhority of Scripture that
you delimit the number of sympathetic readers by so unequivocal a defining of
your position. You repel the scientific mind ; and many religious men of the hour
are decidedly leaning toward the scientific processes, and are largely open to de-
ductions of that nature."

Mr. Hallock's agnostic friend is severer still. He says:

' ' Well, my friend, you have certainly given full play to your undoubted power
of imagination in this essay, and I am not surprised that any editor, up-to-date in
the history and scientific knowledge of the day, should decline to print it in any pop-
ular magazine. I almost hope Dr. Carus will decline it, for, in my opinion, it will
do you no credit as a scientific thinker.

" I am quite willing to admit that your paper may be beyond the grasp of my
poor intellect. I can conceive an electrical principle animating a material body ;
I can even conceive that electricity in some form may he t/tc frincipie 0/ life in
the vegetable and animal worlds. But an "electrical body" — by which I suppose
you mean a hnman body made or composed of electricity (which, by the way, you
say is not matter), which can think, is to me utterly uitthinkable !

"There may be, as I am told there are, some gifted intellects that can con-
ceive of a fourth dimension in space, or, to put it more plainly, a geometry of four
dimensions. To these I must leave the mental feat of conceiving an electrical
human being who can think, as well as flash through space, and "levitate" through
stone walls and steel chambers ; it is quite beyond the power of my humble
' think-tank.'

' ' I am sorry to see that the only reasoning you employ in support of your thesis
consists of numerous quotations from the Hebrew and Christian Scriptures ; if, in-
deed, this can properly be called ?-easoning-.

694 THE OPEN COURT.

"Leaving out of this question all that "the higher criticism" by the ablest
scholars has shown, let us take the facts brought to light by recent explorations of
Dr. Delitzsch, Harnack, and Hilprecht in the ruins of Babylon and Nippur. . . .

" One thing is made clear past contradiction : whoever wrote the Pentateuch,
Moses did not, and all that story about the God-given tables of stone, written by
the finger of God, falls into its proper place as folk-lore, with no more claim to a
Divine origin than the Rig-Vedas, the Shastras, the Puranas, or the Sagas of the
Norsemen ! . . . .

"This being undoubtedly the case, you will perceive how worse than futile
are all your quotations and references to the folk-lore of the Old and New Testa-
ments to support your notion of an electrical body. Were it susceptible of irre-
fragable proof that all your references are inspired by God, as you believe, they
would not go far to strengthen your theory in the face of other texts which are
more clear and conclusive, — less free from ambiguity. I will mention only Job
xix. 26: "And though after my skin, worms destroy this body, yet in xny flesh
shall I see God.' See also that passage of nonsense and ignorance found in i Cor.
XV. 35 to the end. Also see John xx. 24 to the end, as to the nature of Christ's
body after he got out of the tomb."

We are fully aware of the serious objections that can be made to Mr. Hallock's
theory, and after some hesitation we decided to publish it because the idea is from
the standpoint of the old point of view so naturat that it almost suggests itself, and
should have been elaborated long ere this by spiritualists, theosophists, Christian
scientists, or other representatives of the New Thought. Both of Mr. Hallock's
friends blame him for limiting his arguments to Scriptural evidences, but that in
my opinion is one of his strongest points. It proves how deeply rooted his theory
is in the best recognised source of traditional religious thought. It would be easy
enough to multiply arguments from other sources. I will here only mention that
according to Egyption belief, one form in which the soul after death appears is the
khu or khiiu, which means " luminous." The khit is supposed to haunt the places
to which it is attracted by some attachment formed during life. Its dim misty
form appears in the shape which it possessed in its lifetime, it is dressed in the
same garments which it wore on earth, and is called " the luminous," because it is
said to emit a pale light. ^

Other nations possess similar ideas of ghosts and appearances. Man's imagi-
nation selects that substance for the sonl which is least material, the shadow,
breath, or light. Since we know that both light and electricity are phenomena of
the ether, it is but natural to think that the physical substratum of a ghost should
be a phenomenon of ether.

Mr. Hallock's arguments and all additional evidence from kindred sources do
not prove that the body of the resurrection is electrical or luminous, but it is
merely material for anthropological investigation, briefly, it belongs to the depart-
ment of folklore. The truth is that certain ideas develop naturally. Animism at
a certain period of man's development is all but universal, but the universality of
the belief, e consensu gentium, as the theologians call it, is not an argument in its
favor, but only a proof that the idea develops necessarily. The scriptural evidences
on which Mr. Hallock relies prove only that some of the authors of the Scriptures
shared with the Egyptians and other nations a belief in the luminosity of the body
of resurrection.

We might enter into a physical discussion of the subject, a task which to some

1 See (or instance Maspero, The Dawn of Civilisation, p. 140.

MISCELLANEOUS. 695

extent Mr. Hallock's agnostic friend has undertaken. A thorough discussion of the
difiBculties to explain the body of resurrection as consisting either of light or of
electricity would lead us too far, but even if the idea were tenable, we would have
to insist on it that, in that case also, our body consisted of matter, however, attenu-
ated it might be, and would be subject to decay, no less than the grosser flesh and
blood.

The difficulties of a body of resurrection are certainly not removed by Mr.
Hallock's theory, and we publish his article merely as an interesting suggestion.

THE GERMANIC MUSEUM AT CAMBRIDGE.

The Germanic Museum of Cambridge, Mass., affiliated to Harvard University
is to be opened on Tuesday afternoon, November loth, at 3 o'clock, by solemn
exercises in which it is expected a number of representative men of both Germany
and the United States will take part. The founding of this museum is not without
great significance, for it has been called into existence not only through the interest
of the American supporters of the idea, but also through the encouragement and
material assistance of the German Emperor, whose aid was secured through the
intercession of Prince Henry.

The Germanic Museum is a monument of the good relations between Germany
and the United States, and may be considered as a pledge of peace and friendliness
which should not be doubted in spite of what is frequently said to the contrary in
newspaper columns and sometimes even by more considerate observers of the po-
litical situation.

It is well known that Prof. Albion Small on his return from Germany expressed
himself very plainly in university circles of Chicago on the relation between both
countries as being so strained that there was a growing danger of war. It is quite true
that on both sides of the Atlantic there are hotspurs, commonly called "Jingos,"
but they have no influence nor any chance of ever gaining an influence upon the
destiny of either nation. The government of Germany sees too plainly the advan-
tages of keeping on good terms with the United States, and the United States has
too much respect for German ability, German science, and German energy, not to
reciprocate the friendly feelings which the Emperor himself has repeatedly taken
occasion to show. And even if the two governments were not on the best terms,
what use could there be of a war between these two great nations, whose spheres
of interest are so radically different ! A war with the United States would ruin the
most prosperous portion of the German trade, and nothing is gained by a defeat of
the United States. The same is true vice versa : the United States cannot acquire
German territory beyond the seas, and would in case of victory have a poor satis-
faction from the destruction of the German navy. War from either standpoint
would be so stupid as to be out of question.

The only cause of irritation is the Monroe Doctrine which is an eye-sore to the
Germans, because they have always been on the lookout for colonies in South Amer-
ica, but even this question could easily be settled to mutual satisfaction if the
German Government would only understand that the Monroe Doctrine does not
exclude the Germans from colonising South America, but only prohibits there the
establishment of the imperial government. The Germans can either settle in the
states which already exist, or wherever they are so completely in the majority as
to be able to introduce German as the official language of the country they may
found German states. If these states would adopt a republican form of govern-

6g6 THE OPEN COURT.

ment and not be incorporated in the German Empire, the United States would
have no objection to the foundation of German settlements in South America. The
bonds between a German republic in South America and the Fatherland could be
as intimate as the colonists might desire ; it should only not be an officially recog-
nised subjection under the sceptre of the monarchical government at home. This
solution of the difficulty cannot be objectionable either to the German colonists or
to the German government, and assuming that the Germans have truly the desire
to colonise South America, the scheme could very well be actualised without pro-
voking any ill feeling on account of the Monroe Doctrine.

CHARLES CARROLL BONNEY.

IN MEMORIAM.

BY CALLIE BONNEY MARBLE.

Not the Destroyer, but the Restorer, Death,

Who takes the soul, grown weary with earth's strife.

And, bearing 'way his sorrow, care, and pain,
Throws wide the portal of immortal life.

And so He welcomed him, the one late gone.

Who to religions all oped wide the door
Of fellowship, that the varied sects might know

All men as brethren here forevermore.

And still for concord, justice, love, and right,

He lives in land eterne beyond the stars ;
And one — on earth the dearest and the best —

With welcome meet the pearl-bound gate unbars.

[The news of Mr. C. C. Bonney's death reached one of his daughter's Mrs. Earl
Marble, while dangerously ill. She was greatly affected and dictated to her hus-
band the lines here printed. We regret to add that according to our latest infor-
mation she is still in a critical condition, and her recovery is more than doubtful.]

THE UDANA.

Among the publications of our friend General D. M. Strong, his translation of
The Uddna, or Solemti Utterances, is important because these ancient essays
contain several passages which express some of the deepest thoughts cf the philos-
ophy of Buddhism. We published some time ago a review of this book, but it may
be well to enter more deeply into the subject and bring out some of its most promi-
nent features.

General Strong prefaces his translation with an introduction explaining the
main features of Buddhism, which he sums up in three statements:

" I. That all the constituents of being are transitory.

" 2. That all the constituents of being are misery.

" 3. That all the elements of being are lacking in an Ego."

"Constituents of being" is a Buddhist term which is also sometimes and per-
haps more appropriately translated by "compounds." All material things are of a
compound nature, and Buddha taught that what is compounded is subject to decay;

MISCELLANEOUS. 697

it originates by growth, and will be dissolved again. This condition is called Birth
and Death. The immediate result of this is suffering and since all concrete things
originate by being compounded, there is no permanent entity in them ; there are
no things-in-themselves, there is no "Atman," there is no Ego, or as some trans-
late less appropriately, there is "no soul." ' Accordingly all egotism in the interest
of our compound existence of our bodily incarnation is vain, and the only ideal
worth striving after is the realisation of a perfect life called in religious language
"Saint-ship." This ideal is reached by emancipation from desire, called "salva-
tion " or " deliverance. "

Salvation or deliverance comes not by belief in the miraculous but by knowing
and keeping the precepts, in other words, by understanding the nature of exist-
ence, and leading a moral life. Thus the ethics of Buddhism is condensed in the
verse of the DJiammafdda 183 : -

" Commit no evil ; but do good
And let thy heart be pure.
That is the gist of Buddhahood,
The lore that will endure."

The final aim of Buddhism is Nirvana, the actualisation of deliverance.

It is difficult to understand and appreciate the Buddhist ideal of Nirvana, but
some of the passages of the Udana are apt to throw light on the subject. Nirvana
is no extinction, but is the actualisation of that which is eternal and it can there-
fore be attained in this bodily life. Now there is in this world something that is
unchangeable. It is what Plato calls the "idea" and what Schiller praises as
" pure form." Bodies are material form, and all material forms belong to the realm
of birth and death, they are subject to decay, but the eternal types constitute the
essence of existence, and the world of bodily forms is conditioned by laws of pure
form, the latter being as immutable as are the theorems of mathematics and the
laws of nature. They are the rai'son d'etre of the world-order. They are the
permanent in the transient. They are the Tnmidus iyrtelligibilis of Swedenborg
and Kant. They give us the key to a comprehension of nature, and are the indis-
pensable condition of our moral aspirations.

Plato describes the eternal ideas as the incorporeal moulds of things which are
above space and time. They have not been made but they are the laws according
to which everything that exists is formed. They are neither born nor can they
die, yet they determine birth and death.

Buddhism anticipates Plato as well as Schiller, and all the other thinkers
whose thoughts lean in the same direction. We read in the Udana :

" Thus have I heard. On a certain occasion the Blessed One dwelt at Savat-
thi, in the Jetavana, the garden of Anathapindika.

"Now at that time the Blessed One was instructing, arousing, animating, and
gladdening the Bhikkus with a religious discourse on the subject of Nirvana.

"And these Bhikkhus grasping the meaning, thinking it out and accepting
with their hearts the whole doctrine, listened attentively.

"And the Blessed One, in this connection, on that occasion, breathed forth
this solemn utterance :

" 'There is, O Bhikkhus, a state where there is neither earth, nor water, nor

1 We have frequently pointed out that the translation of " Stman " by "soul " is misleading.
Buddhism does not deny the existence of mentality nor the reality of psychical facts.

2 We substitute here for General Strong's translation, our own metric version.

698 THE OPEN COURT.

heat nor air, neither infinity of space, nor infinity of consciousness, nor nothing-
ness, nor perception, nor non-perception, neither this world nor that world, both
sun and moon.

" ' That, O Bhikkhus, I term neither coming nor going, nor standing, neither
death nor birth. It is without stability, without procession, without a basis : that
is the end of sorrow.' "

We see here an attempt to describe the abstract state of pure form where there
is no corporeality, no sensation, no perception, neither this world, nor the world to
come, neither death nor birth and yet this world of pure idea is a reality. It is the
most essential part of existence, for it conditions the creation of things, and with-
out it no comprehension is possible. The Udana continues :

" Hard is it to realise the essential.
The truth is not easily perceived,
Desire is mastered by him who knows,
To him who sees (aright) all things are naught."

"There is, O Bhikkhus, an unborn, unoriginated, uncreated, unformed. Were
there not, O Bhikkus, this unborn, unoriginated, uncreated, unformed, there would
be no escape from the world of the born, originated, created, formed.

"Since, O Bhikkhus, there is an unborn, unoriginated, uncreated, originated,
created, formed."

Nirvana is the attainment of this rmindus inteJUgibilis, the realm of ideas, the
comprehension of existence, the state where there is neither birth nor death. It is
as Spinoza expresses it, a view of the world sub specie ceterni, i. e., under the
aspect of the eternal. The belief in the eternal is the Buddhist God-conception.

BOOK REVIEWS AND NOTES.

Radiant Energy. "Qy Edgar L. Larkui, Director Lowe Observatory, etc., etc.
Baumgardt Pub. Co., Los Angelos, California. Illustrated.

The title of this book and its general appearance are misleading. It suggests
the discussion of some mysterious power of nature, and friends of the reviewer
who happened to pick up the book did not hesitate to class it among occult publi-
cations. This is a mistake, however, as even a furtive glance over the first chap-
ter will amply prove. The author, Edgar L. Larkin, is an astronomer of good
standing. He is the director of Lowe Observatory on Echo Mountain, California,
and his booklet is a popular exposition of the methods of modern astronomy, in-
cluding the elementary laws of astrophysics, among which, radiant energy, known
as heat, light, and electricity, is of prominent significance.

Astronomers as a rule presuppose in their reports a general knowledge of the
elementary facts of the actions of ether and also of the history of their discovery.
Professor Larkin attacks the subject with an exposition of the simplest phenomena,
and some chapters might almost be used in the kindergarten, so plain is his narra-
tive of the nature of a ray of light, isolated in a slit of the darkroom, of refraction,
of spectrum-analysis and the Fraunhofer lines. The book may be too simple for
physicists, but it will be welcome to readers, who wish to have information con-
cerning the mysterious undulation of light and the mode in which its qualities have
been discovered.

Professor Larkin is perhaps given to a love of the occult, for he quotes as mot-
toes over his several chapters lines from the Rig- Veda, the Zend-Avesta, Neopla-

MISCELLANEOUS. 699

tonists or other Greek mystics, religious texts of Oriental lore, including the Egyp-
tian and Assyrian monuments ; but he remains always on the aslrafirma of exact
science.

He discusses: (i) the nature of radiant energy, that is, light; (2) spectrum
analysis; (3) the spectroscope; (4) Fraunhofer's spectrum; (5) diffraction and in-
terference ; (6) the analysis of energy by means of the spectrum ; (7) astronomical
spectroscopy; (8) absorption ; (9) exploration of the universe; (10) solar spectro-
scope; (11) spectroscopy of the sun ; (12) radiant energy and its fixation (photogra-
phy); (13) solar spectrography ; (14) spectrum analysis of the sun; (15) Hale's
spectro-heliograph ; (16) solar spots ; (17) jets on the sun and their effect on the
earth ; (18) the terrestrial influence of sun spot activity ; (19) the aurora and sun
spots; (20) aurol*al displays; (21) the sun's potential; (22) heat potential of the
sun ; (23) dynamics of the sun ; (24) solar heat potential ; (25) total energy of the
sun ; (26) the ancient sun ; (27) the radiant sun ; (28) the spectro-bolometer ; (29)
the stars ; (30) renewed efforts to find stellar parallax; (31) the sidereal structure ;
(32) the stellar universe ; (33) binary suns ; (34) discovery of spectroscopic binaries;
(35) spectroscopic binaries ; (36) stellar evolution ; (37) evolution wrought by tides;
(38) evolution of the earth and moon ; (39) evolution now in activity ; (40) wide
diffusion of matter ; (41) primordial electrical induction ; general summary.

The appendix (entitled Addenda) contains some items on the Lowe Observa-
tory, and a few short articles and illustrations which did not find a place in the
body of the book.

The book is profusely illustrated, and many pictures as well as diagrams are
excellent, but it is to be regretted that some of them are too small to show the de-
tails with sufficient clearness, and we hope that if there should be a call for a sec-
ond edition, they will be replaced by larger ones.

We ought to add that the book suffers from an excusable local patriotism, and
an apparent inclination to advertise the Lowe Observatory. We learn of the pa-
trons that enabled Professor Larkin to carry on his work and to publish his book,
and though the general public will care little about the personalities, the introduc-
tion of these particulars will do no harm, and it is but meet that the author should
credit generous donors for the sacrifices which they brought for science. p. c.

Neue Gedichte. Vors. Arthur Pftctigst. Berlin: Ferd. Diimmler's Verlagsbuch-
handlung. 1903. Pages, 128.
The third edition of Pfungst's poems lies before us, a little book which reflects
the thoughts of a German who stands up for liberalism in religion and politics.
The poet, a citizen of Frankfort-on-the-Main, is favorably known in Germany for
his translations of kxVioldiS Light of Asia, the Sutta Nipata, and other Buddhist
scriptures, Rhys Davids's Buddhis7ti, and also for a philosophical epic called
" Laskaris " in which he treats the difficult problem whether or not life is worth
living. He, however, allows us here in his collected poems to peep into the more
intimate folds of his heart. His poems were written in hours of reflection and re-
pose, a disposition characterised in the " Dedication," which begins with the fol-
lowing stanza :

" In des Lebens wildem Weh'n,

Wo die B'luten dich uinrauschen.

Wag' es einmal still zu steh'n,

Auf dein inn'res Wort zu lauschen ! "

Some poems are addressed to men of the times, Ca^sare Lombroso, Dreyfus
Zola, Giziki, etc., others are pictures of still-life, still others meditations on the

yoo THE OPEN COURT,

destiny of man, life's ideals and duties, but throughout Pfungst's personality shows
itself as kindhearted and thoughtful. p. c.

Book of Nature. 'Qy Joluiny Jones, Spelling by his Mother. San Francisco:
Paul Elder & Co. 1903. Pages, 32.
This pamphlet contains children's verses, describing in nursery rhymes almost
all the animals that came within reach of infantile imagination. The script is a
facsimile of writing in capital letters, such as children would prefer when they be-
gin to read, and the illustrations are of the kindergarten style. The booklet no
doubt will be a welcome amusement to children between four ^nd eight years of
age.

The English edition of Bahel and Bible by Professor Delitzsch now lies before
us, and it is interesting to compare it with the American edition. The latter is in
octavo, while the size of the former is duodecimo, somewhat smaller than the Ger-
man edition. The pictures of the English edition are exactly the same, and of the
^ame size, as those of the German original, while in the American edition they are
replaced by larger illustrations. The translations have been made independently
of each other. The American edition of the First Lecture appeared in The Open
Court very soon after its delivery ; but it seems that the English translator, Mr. C.
H. W. Johns, did not know of the existence of the American edition, or at least he
appears not to have taken any notice of it. The translations, although different in
detail, are both well made, each in its own way.

While the American edition has been adapted to the interests of the American
public, the English edition faithfully preserves the original German text. From
the American edition those passages are omitted which have reference to German
conditions only, such as the propaganda which Professor Delitzsch makes for the
German Oriental Society, a picture of the house of the German expedition at Baby-
lon (the slanting walls of which are presumably due to the faulty lense of the cam-
era), and further in the appendix such notes of Professor Delitzsch's as are of a
purely personal character : all these points can have no interest outside of Ger-
many. On the other hand, the American edition contains extracts from the most
significant criticisms of Professor Delitzsch's views, especially Halevy, Harnack
Cornill, a Roman Catholic verdict, Alfred Jeremias, and among them we find in
full the letter of Emperor William, written in reference to the religious significance
of these interesting lectures. Professor Delitzsch's answers to the several points
are summed up in short articles under appropriate headings.

The English edition contains no additional material except the translator's in-
troduction in which he characterises Professor Delitzsch's position against the old
and uncritical conception of the Bible. Mr. Johns says on page xxvi. of the intro-
duction :

" The men who claim to decide everything by their own mother-wit have con-
demned the Professor and tried to influence the public by an appeal to sentiment
and prejudice. We wish that the man, his facts and his conclusions, should have
a patient hearing. The lectures will at least be found free of the ill-natured gibes
at us which pass for wit with some of his critics. There is no need to swallow
everything whole, nor to toss the Bible on the shelf as antiquated rubbish. If the
Bible owes much to Babylonia, so do astronomy, mathematics, and medicine. We

MISCELLANEOUS. 701

use still the Babylonian time measures and perhaps also their space measures.
The debt of Greece and Rome to Babylon has yet to find its Delitzsch, but he is
soon to appear.

" Much has been made of the pain which comes to those who see old beliefs
perish. But that is salutary pain. We have all to take pains, or pain. Either
we must learn, research, investigate, deduce, conclude, or, if we will not take such
pains, we are liable at any time to suffer pain from finding some cherished belief
perish, without our being able to defend it, or even give it decent obsequies. As
Dr. Kinns of old said, when he had proved to his satisfaction that the ark did not
really harbor lions and tigers (in which he proved more a destructive critic than
Professor Delitzsch), ' It may seem a little too bad to deprive pictures and chil-
dren's toys of this interesting feature, but there is strong evidence. . . .' ; so when
there is strong evidence we can only feel pity for those who have believed many
things on evidence no better than that which justified the lions and tigers. . . .

" Men accepted what they were told as babies. As men they need to put away
childish things. They are babes still if they accept what is told them with no
more effort to examine and verify. To throw aside all, and henceforth believe
nothing is as childish as before. To such adult infants this book may give the ele-
ments of an education such as they sorely need. If their so-called faith be un-
settled, a very little more education will very likely settle it again ; or, which comes
to much the same thing with this sort of faith, they will forget all about it and be-
lieve as much or as little as before, the same things or something else, with equal
complacency. The men of deep religious faith, who alone count for the progress
of the race, will rejoice and take courage at a fresh proof that the Father has never
left Himself without witness among men, and that even the most unlikely elements
have gone to prepare the world for Him who was, and still is, to come."

The English edition can be had in the United States through G. P. Putnam's
Sons, New York, and though the price is twice as high as that of the American
edition, we gladly recommend it to all those of our readers who wish to compare
the two versions, or who for some reason or other would care to have a translation
of the omitted passages. *

Buddhism, an illustrated quarterly review, edited by Bhikkhu Ananda Mai-
triya, is a stately magazine, the first number of which has just been published. It
contains a poem by Sir Edwin Arnold, the great author of the Light of Asia, an
essay on Buddhist ethics by Prof. C. A. F. Rhys Davids, a translation from the
Majjhima iVikaya by Dr. Karl E. Neumann, and also articles by Eastern Bud-
dhists. Taw Sein Ko writes of "Pali Examinations" ; M. M. Hla Oung on "The
Woman of Burma" ; Maung Po Me on "Animism or Agnosticism." Not the least
significant feature of the new periodical are the essays of the editor, the Buddhist
monk Ananda Maitriya, who writes on "The Faith of the Future" and on " Nib-
bana." In addition to the essays there is also a wealth of notes, some of purely
local interest, as for instance on the "Riots in Ceylon," the goldplating of the
dome of a temple, news about pagodas, obituaries, and notes about the Buddhist

^ Babel and Bible. Two Lectures Delivered Before the Deutsche Orient-Gesellschaft in the
presence of the German Emperor, by Friedrich Delitzsch, Ordinary Professor of Oriental Phi-
lology and Assyriology in the University of Berlin. Edited, with an Introduction, by C. H. W.
Johns, M. A. New York : G.P.Putnam's Sons. London: Williams & Norgate. 1903. Pages
226. Price. $1.50.

702 THE OPEN COURT.

priesthood. In addition there are some of general importance, the " Wonders of
Radium," the "Application of Finsen Light to Leprosy," the "Animals Petition,''
etc.

We learn from the department "Buddhist Activities" that a Young Men's
Buddhist Association is established in Ceylon, that they are in connection with the
Young Men's Buddhist Association of Japan, that Maitriya is lecturing in Colombo,
that there are Buddhist schools established, etc.

The objects of the International Buddhist Society, which also characterise
the periodical Buddhism, are defined as follows:

" Firstly, to set before the world the true principles of our Religion, believing,
as we do, that these need only to be better known to meet with a wide-spread ac-
ceptance amongst the peoples of the West, — an acceptance which, if manifested in
practice, would in our opinion do much to promote the general happiness.

"Secondly, to promote as far as lies in our power, those humanitarian activ-
ities referred to in the latter portion of ' The Faith of the Future' ; and

"Thirdly, to unite by our journal, as by a common bond of mutual interest
and brotherhood, the many Associations with Buddhist aims which now exist."

In his editorial, "The Faith of the Future," the merits of Buddhism are fer-
vidly set forth in a kind of Buddhist sermon which betrays no mean power of elo-
quence. It closes with the following exhortation :

"'Truth' — it is written in our Sacred Books — 'Truth verily is Immortal
Speech.' Knowing this so, we send forth from the East these echoes of an ancient
Faith : — a Faith so old that the great hills have wasted and the galaxies of heaven
have changed, since first the Master of Compassion taught it beneath the Hima-
layan snows, under the watching stars of the still Indian night. Have yet the ages
dimmed either the love He taught, shrouded the Wisdom of His Words, or sealed
the entrance to the Valley of Peace He shewed ? Nay, surely, — and whatsoever of
that ancient Truth may linger in the tale we tell, whatever of His Teaching yet re-
sounds in this, its far-off echo, that will find place within the hearts of these who
wait for it ; that will endure, after our lips are dumb in death. The rest is naught,
all other speech is vain : — Truth the Immortal will alone survive ; will live on
through the ages, shrined in the Temple of Humanity ; until the fires of Passion,
Hatred and Delusion shall be quenched forever, and the Veil of Nescience be torn
aside: — till all mankind, blent at the last in one fair Brotherhood of Peace, shall
own one Law, one Hope, one Faith : — that Faith of Pity and of Wisdom and of
Love which shall survive all lesser lights, — fair blossom on the Tree of Human
Thought ; the Faith of all Humanity, the Faith of the Future ! "

This new magazine is one of the most significant symptoms of the re-awaken-
ing of Buddhism. Buddhism has found in Ananda Maitriya a man who promises
to become a power in the world.

What shall Christians think of this re-awakening of Buddhism ? Shall they be
alarmed for the sake of their own religion ? We think not ! We believe that the
awakening of a greater interest in any one religion can only help to bring out the
truth, whatever the truth may be. A renewal of the life of Buddhism will stimu-
late the religious life of Christianity. Competition is wholesome not only in the
world of commerce, but also in the domain of thought and ideal aspirations. Bud-
dhism seemed to be dead in Japan until Christian missionaries came, and it owes
to them its recent regeneration. There are Buddhist priests of Japan who recog-
nise their indebtedness to Christianity, and most of them feel very friendly toward
the representative of the foreign faith. The same will be true of Christianity at

MISCELLANEOUS. 703

home and abroad. The more earnest the pagans are, the better it will be for
Christianity. The Buddhists begin to learn from the Christians, and if there is
anything good in Buddhism let the Christians learn from the Buddhists.

Federal Chrtstetidom is a new periodical which advocates a cooperation of
the Churches, not as an organised union but as a loose federation, in which every
Church (perhaps every congregation) is left to formulate its own creed, and all of
them join in an alliance, which would be mutually strengthening, and an exchange
of thought and ideals. The editor says in his editorial announcement :

"This publication, of which we wish to continue the issue at intervals, is in-
tended to be an organ for expressing the mind of those who, in a humanitarian
spirit, desire the inter-recognition of the Denominations of Christianity as one sin-
gle inter-covenanted Church. We do not knowingly offer any arbitrary views of
our own upon the status of American Christianity. Our purpose in this publica-
tion is to bring forward, subject to due corrections, wherever an error can be
shown, a statement of the existing facts in the case, concerning Religion in America
to-day. We ask for nothing more than that a fait accompli should have its due
public recognition, and that the unorganised, and in part unconscious unity of
Christendom in America to-day may proceed in its own logical order towards a
conscious and organised fulfilment."

From the pledge of the inter-church Covenant, we select the following sen-
tences :

"We confess our faith in the sanctity of individual conscience, and in the di-
vine worth of the faith of every religious man, which faith we hold to be the staff
of the life of the World.

"We pledge ourselves not to belittle the faith and religious hopes of other
men.

" We devote ourselves to the maintenance of the sanctities of domestic life.

" We aspire together that peace may forever reign between all men and amid
all the nations of the world."

On page 13 we find " a scheme for a society for establishing an inter-church
federal communion " under the name of "Federal Religious Society," the first ob-
ject of which is to be "to gather together for friendly discussion and cooperation
all those who are interested in the Reunion of Christendom and in the establish-
ment of friendly intercourse between the members of all Religions."

It is claimed that Christendom is vitally and organically one, and although a
reunion can never be achieved by fusion or compromise, it is hoped that it is pos-
sible on the basis of a freedom of the churches and a recognition of the place of
each separate church as well as the rights of individual consciences.

While the scheme aims at a union of Christian churches, it does not want to
exclude the non-Christians, but suggests (in the appendix to the articles of organi-
sation, page 16) also the discussion of the non-Christian faiths if possible by rep-
resentatives who are themselves believers in their religion.

A single copy of Federal Christendom is 10 cents, twelve issues (which will
be published as occasion may arise) are $1.00. Strange to say, this first number
bears no imprint, and we only know from private correspondence that the main
editor is Rev. R. B. DeBary, a clergyman of the Episcopal Church of England,
formerly of England, recently of Denver, Colorado, and at present temporarily at
486 Main St., Springfield, Mass.

704 THE OPEN COURT.

" Serve the Eternal" {Dem Ezvigen !) is the title of a pamphlet issued anon-
ymously in behalf of the members of the Theosophical Society of Germany. ^ The
motto is taken from Jakob Bohme and reads :

" Wem Zeit
Wie Ewigkeit
Und Ewigkeit
Wie Zeit,
Der ist befreit
Von allem Streit."
["To whom Time is as Eternity, and to whom Eternity is as Time, He is liberated from the tur-
moil of the World."]

The eternal in everything is the Self, and the theosophist is exhorted to live
for the elevation of Self, the eternal principle in him. While the author recognises
the genuineness of spiritualistic phenomena, he regards theosophy as opposed to
spiritualism, in so far as the latter is an endeavor to elevate oneself up to the eter-
nal, while the spiritualist with the help of mediums tries to bring spirituality down
to the lower level of man.

The book contains many noble moral maxims, but is, as might be expected,
vitiated by a hankering after and a belief in the occult.

The pamphlet is neatly printed and contains little sketches which give it an
artistic appearance.

The picture of Chevalier Pinetti published in the last number of The Of en
Court is a rare print from the collection of Dr. Saram R. Ellison of New York
City, who kindly enabled Mr. Evans to have it reproduced in the article that ap-
peared in the October number of The Of en Court. Dr. Ellison has collected many
rare and curious works on necromancy, magic, and kindred subjects, and it is just
announced by the papers that he has made a gift of this valuable library to Co-
lumbia University of New York.

'^Deni Ewigen. C. A. Schwetschke und Sohn. Berlin.

The Book of the Hour in Germany

BABEL AND BIBLE

Two Lectures on the Significance of Assyriological Research for Religion ;
Embodying the Most Important Criticisms and the Author's Replies

BY

DR. FRIEDRICH DELITZSCH

Professor of Assyriolotry i" the University of ISerlin.

TRANSLATED FROM THE GERMAN BY

THOMAS J. McCORMACK AND W. H. CARRUTH

PROFUSELY ILLUSTRATED COMPLETE EDITION

PAGES 167. PRICE BOUND, 75 CENTS NET

The illustrations of the American edition are of larger size than those
of the German original. They have been supplemented by pertinent
additional pictures and by those materials which have done so much to
make these lectures interesting, especially the Emperor's Letter, and the
most important passages extracted from essays written by Delit/.sch's
critics.

''A very useful service has been done by the publication of a translation of Dr De-
htzsch s " Babel and Bible " ; it brings together in brief and well-considered shape, by a man
thoroughly familiar with the subject, the broad general outlines of the results of the explora-
tions of the past half-century.... Taken as a whole, this little thin volume, with its rapid
survey its illustrations, and its grasp of the entire subject gives exactly what many have
wanted on Babylonian discoveries."— 77(c Philadelphia Press.

" ^^^ "^T'^^^ ^"^ g''^^^ calmness and moderation From the beginning to the end of his
lecture he displays a noble attitude of humility which lends an irresistible charm to his ex-
haustive scholarship . .There is no danger that any established conclusion of modern learn-
ing will be refused admittance to the halls of Catholic scholarship."— CaZ/^o/zV irorld

';For one Nvjbo 's anxious to know just what Assyriology has done in elucidating the
meaning of the Old Testament and in establishing its chronology, no better reference work
could be suggested than this timely little book of Professor Delitzsch's ''—Hartford Sem-
inary Accord.

"The little book is to be heartily recommended as a popular expos^ of the present status
of Semitic research in reference to its bearing upon the Bible "~Nezu York Times

"It is a fascinating story, simply and vividly told,-the story of a philosopher to an
emperor, of a teacher to his students."— 6^w //J ^

" This little book will be read with interest Succeeds in conveying some clear no-
tions of the high Babylonian civilisation that held sway in Western Asia during the third
and second millenniums B. C— surely one of the most wonderful phenomena of history
which has been literally unearthed during the present generation, having been wholly un-
known and unsuspected before the excavations of our own d.3iy."— Tablet.

"The work is pleasant reading and gives a very complete resume of the results of As-
syrian research in relation to Biblical studies It should be of use to students and teach-
ers. — London Globe.

" This lecture created a profound sensation when delivered before the German Emperor
It gives in popular language, with fifty-nine illustrations, the best succinct account we know
of the results of recent studies in Assyriology."— i^Av/ioo'/s^ iMa^azine and Peviezu

'• Has stirred up much excitement among the people who have hitherto paid little atten-
tion to the mass of information which the recently discovered remains of ancient Assyria
have contributed to our knowledge of the history and of the ideas of the Bible.'— Biblical
Ivor Id.

THE OPEN COURT PUBLISHING CO., ^""^^^^^

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story of the struggle betzueeyi the tzuo creeds, here told in its ejitirety for the first time, is
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Professor Cumojit zuent to great expense and trouble in the preparatioyi of the re-
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turies of the Christiati era.

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Foundations of Geometry

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tingen. Translated from the German by E. J. Townsend, University of Illinois.
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Defining the elements of geometry, points, straight lines, and planes, as abstract things.
Professor Hilbert sets up in this book a simple and complete set of independent axioms defin-
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that is, in accordance with our intuitions of space. The purpose and importance of the work
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axioms underlie and make possible the demonstration. The work is therefore not only of
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cal speculation, but it is of pedagogical importance in showing the simplest and most logical
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of early men that they saw gods everywhere, and the belief of all men that they see
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