The San Francisco Call. Newspaper, January 29, 1899, Page 18

18 THE SAN FRANCISCO CALL, SUNDAY, JANUARY 29, 1899. DO YOU R R b S R R R R e R e e R s + Je + - + + + - - + + + - + The week before his death Thomas A. Bayard said that fate, not his own efforts or disposition or desires, had determined his course all through life. “We are all playthings,” he said, “in the hands of fate.” Below will be found the ideas on the same point of a number of prominent think- ers. + £ + 4+ 2l +| + | R R R By ! Prof. Martin Kellogg, | Prof. Le Conte, E. B. Pond, A. Van der Naillen, 4 Richard Croker, . . WILLIAM KEITH, Artist. [ AM a fatalist, most certainly. I ve that “whatever is to be will | and that no amount of study plan or personal effort can | or change a man’s career or his destiny. erhaps my Scotch Presbyterian an- cestry and my early training in the doctrines of predestination, foreordina- tion, and the like, influence me in the bellef which I hold. I do not admit that there is elther such a thing as ac- cident or free will In the story of hu- man life. If a man starts to go across the street and for some reagon—or no reason ap- parently—turns back and thus escapes the death which seemingly waited for | him on the other sidc, it is clear to me ! that that especlal form of death was | not waiting for him at all, but for the man whom it caught. Fate, which I consider to be the man- itestation of the will of Providence, governs all things. Born with certain forces, many of which I inherited—for | thelsts made fate | necessity, to whi¢h even the gods must L BELEFVE IN 2/ heredity Is a great factor in this world —I was played upon by circumstances and became what I am. My fate was marked out for me and I followed it. kept in it by circumstances entirely be- | yond my control. As to “individual effort,”” the man who thinks he is “self-made’ menerally worships his creator too blindly to pay | any unselfish attention to anything or | | any one else, and his example is not usually good to follow. R PROF. MARTIN KELLOGG, iUnlverslty of Califorpla. HAT is fate? In its first mean- WV ing it is the thing spoken. It implies a speaker who de- termines what is to be. Ancient poly- an unexplainable bow. If we are monotheists we need no such impersonal power. I have no use | for fate. I have a profound belief an all-wise and overruling Providenc I recognize him in the orderings of my | own life, in the careers of others, in the world movements of the age. SR TR PROF. JOSEPH LE CONTE, University of California. KNOW no better expression of the truth than’ that given by Shakes- peare: “There is a Divinity t shapes our ends rough hew them how we may.” Observe “we”—l. e., internal forces— ‘“rough hew” them; but external cor ditions, over which we have no con- trol, shape them. in detail. I have found it so. . E. B. POND, Ex-Mayor, San Francisco. ONSIDERING ‘“‘fate” to mean sim- what we call “natural lawg" I be- lieve that it most assuredjfzoverns this world of ours. We hav® become accustomed to trace back certain ef- fects to what we consider to be their | auses; these causes are what we term natural laws.” To the enforcement or suspension of these laws is due all that we experience. It is impossible to go back to a First Cause, because the finite mind cannot pass its limitations. Many of us believe things which we cannot prove, and some take that belief as proof. Dry vears, with consequent failure, of crops, come to some localities, and a profitable season is immediately as- | sured to other parts of the*world, be- cause a new market is suddenly opened for their products. Why this is so no one can tell. According to my original premise, this is fate. I do not believe at all that it is the overt act of a par- tial Providence that favors one part of his dominjons at the expense of the other. As far as man’s individuality is con- | cerned, I think the possession or lack of good judgment, is the mainspring of his career. A man with good judgment will order his life along lines which will not conflict with existing conditions, and he therefore will make the best of himself and his opportuni From whatever source he receives his good Judgment, to that source can he trace his good or iil success in life. . PROF. A. VAN DER NAILLEN, Civil Engineer, [ AM a firm believer in involution, or the divine essence slowly trans- forming itself into matter; matter, by endless progressive trans- | formations through the mineral, vege. table, animal and finally through man, returning to the God essence whence it sprang. This final or universal des- tiny of man is determined by fate; to God he must return; choice he has none, nor free will; obey he must. He may, however, retard infinitely his evo- lutionary progress upon this earth S e, ply the working or non-working of } and 1| believe as firmly in evolution, or! through wickedness and willful de- pravity. So also may he hasten his final evolution, or return to God, by | keeping in harmony with all that is | good and true and pure and spiritual; | in fact, by projecting powerful vibra- | tions into the divine essence he may establish a constant wireless tele- graphic communication with the In- finite. Concerning Thomas A. Bayard’s last | words, they apply perfectly to the man | deprived of volition, who floats upon | life as the cork dances upon the waves, | | the plaything of every impulse, influ- { | enced by every breeze, overpowered by every breaker. Such fate is not for | | man whose soul has awakened, for mo- | | ® @ | & | & | & 4 | @ @ | & tive power exists, giving direction to life's actions. A great preacher said Wwith emphasis, outstretching his long arms and bending his bony fingers in energetic grip: ‘““Young man, you want success in life—take it.” I would add: “Man, you desire happiness—take it. You want heaven here as well as here- after—take it. It is within your reach. Be not a plaything; be a man. You may rule, be king, I.r ya:x so will.” . RICHARD CROKER, Politician. AM no believer in the beautiful theory that we are moved in all things by a power stronger than ourselves. It {s all rot and non- sense. Every man who believes in the power of the Almighty is to a certain extent guided by- Providence simply because he loves God. But the sugges- tion that this man is preordained to be a lawyer, and that man a doctor, and you a journalist and I a politiclan, is to my mind ridiculous. Circumstances are what we make them; they do not make or unmake us. Man of his own will seeks his vocation in life; takes un | one calling and drops it; takes up an- other and drops that, and so goes on until he finds his natural groove. Ef- fort, effort, effort, therein lies the se- cret. Nothing was ever accomplished in this world save by continued, per- sistent effort. If T had to begin the world over again I don’t think I'd be anything but what I am. With my tastes and disposition I would sooner or later be again in the political arena. As a boy I never had any taste for a particular profession. Simply set out to meet every condition. grapple with it and turn it to the best account. A Sunday Sermon. By Bishop Montgomery of Los Angeles. ONDON, Jan. 16.—Hall Caine has returned to England with his experience of men and things vastly widened and improved by a close acquaintance with Amer- ican journalism. I called upon Mr. Caine soon after his arrival in London, being prompted to do so to some extent by the publication in a leading newspaper here of an interview with himself, in which he records his experience with the literary gentlemen of the United States in his own clever way. “The mistake made by many Who Q@@O@O@@O@@@@O@90"0@0@@06@0@0@0@0@@@@0@@0@@@00@0@@00009@@2 TO THE WORKINGMEN OF AMERICA. PPPPIPIOGSS CEPPPOPVVP00090000000PPPPOCVCO0VVV0POP P00 000000000606060 6 Special to the Sunday Call. | “The fear of the Lord is the | beginning of wisaom.”” — Ps. | exi:10. | OD has offered to the people of the United States the fairest field on earth for working out success- fully the problems of social life. In extent of territory and varie- ties of soil and climate; in wood, i coal and the useful and precious metals; in its ocean frontage and mag- | nificent harbors, its watercourses, great lakes and rivers, no country sur- | passes it. In its institutions, civil and religious liberty are guaranteed to every citizen. | The Declaration of Independence, a sort of preamble to our constitution, de- clares that life, liberty and the pursuit of happiness are man's inalienable birthrights. When that declaration was made good by seven years of success- ful revolution, and a form of govern- ment had to be framed for the new na- tionality, we embodied in our constitu- tion, State and Federal, the principle that this is a government of the people, by the people, for the people. Are we equal to the task of doing our part to realize the opportunities af- forded by a beneficent Providence and by wise legislative enactment? It is |an important question. Our ship of state must have a harbor and must have an anchorage, Storms arise on the most pacific se and without this harbor and this ancfhorage the ship will founder or be drivesn upon the rocks. That harbor is in religion; that anchor- age is in the hearts or consciences of men. Gentlemen, I spegk a plain truth. It is borne out by every page of human | histor I am not speaking at this mo- | ment a dogmatist, but as a common citizen and a student of history. I am not speaking as a denominational- ist, but uttering a universal proposl- tion. Society is not a mere human compact between men to live together after a certain form of civil govern- ment, such as two or more men enter ihto in forming a partnership to carry on a stated business. The forms that | shall govern in civil life are 1€ft to the | free choice of men to determine, but | soclety itself is heaven-born. It is as | divine in its origin as is rengion fitself. By nature and by destiny man is at one and the same time a social being and a | religious being, and it is God that has ‘ made him so. i ‘While God has revealed and ordained certain things in the religious require- | ments of life, he has left man to frame | the laws that suit him best or please | him best in civil life. But so intimately | are his religious life and his civil life | allied to each other that the principles i which shall enable him to carry out | successfully a civil code to secure to | man the protection of life, liberty and character come from and are anchored | in religion. In a word, God is the au- thor of civil society, as he is the author of the religious society; but while giv- ing the form of the religious society he has left man free to choose whatever form he prefers for clvil life—monar- | chial, imperial or republican. The end of | eivil society, however, nd matter what | its form, is the same—to secure man his civil rights, life, liberty and the pursuit of happiness. Man, therefore, can make laws fn | civil life. But he cannot make princi- ples. God gives these, and, in forming these two societies he lays down the principles underlying both. All the ele- | ments of civil life existed in germ when there. were but two people on the earth. The two societies were then and there formed. And God who placed men there provided fully for their life, liberty and happiness when he started them on their term of earthly existence. He lald down a code of laws that should em- brace even their twofold life, civil and religious. I am concerned at present with the civil only, but I speak of the two in connection, because we cannot separate absolutely what God hath joined together, embraces the principles every civil govern- ment—else the government a sham and a snare. And not only must the principles of the code inhere in the civil state,-but the civil state cannot enforce own enactments without them and hout the author of them—God. The code in question is known to the world as the “Ten Commandments.” The home, the family, is the unit of society. That code that must underl It is sacred. The true man lives in and for his home. Society is to protect him in this. There is the fleld wherein he is labor for life, liberty and happi- ness in their fullnes For this property is necessary. Property, therefore, is sa- cred. For this happiness his honor and his good name are the highest species of possession. He must be protected in them. All this was ordained by God when he made man. See how he pro- vides for it. After asserting his own absolute right and dominion and declaring that his name must not be profaned, God com- mands that one day in seven be conse- crated to him in a religious rest. Thus, by divine ordipance the weary, toil- laden workingman is secured one day in seven to spend with wife and fam- ily, and recruit his wasted strength. Workingmen of America, I say to you, do not sget little store on this divine lawh. 1{}& public sentiment in Amer- icaygtecidres that by right ditine gyou are entitied to this day of rest, it has grown”out of this commandment. Do not be too ready to , '‘Hands off, we want no religious legislation.” When greed and gold rule this land entirely, you shall have no day of rest. Human life is abundant and conse- quently cheap. See to it that you rec- ognize the power tflhat .15 your friend. The remaining commandments speci- fically provide for the security of life, liberty and happiness, if) their spirit be theorctically and practically in- grafted upon the civil law. “Honor thy father and thy mother” establishes the home, the normal condition of man. The home is the cradle and the nur- sery of society. The nation’s strength consists In the number and the inde- pendence of its homes; in their comfort, thelr peace, their happiness. For the success of this home a sancity must surround it and enshrine it in the hearts of the children and the esteem of men; and for this end God, in an- other commandment, provides that hus- band and wife shall be faithful to each other. Blight that sancity, cast even suspicion upon it, and the light and happiness have gone out from it; one of the pillars of the nation is shaken, for you corrupt society in its source. Life is sacred. No man has an ab- solute right even to his own life. It belongs to God who gave it. There- fore, “Thou shalt not kill."” Property is sacred. Therefore, “Thou shalt not steal.” Nay, more, thou shalt not even covet thy neighbor's goods. Honor, character is sacred. Therefore, “Thou shalt not bear false witness against thy neighbor.” DI In these are embraced the things that make up life, liberty and happiness. Civil laws are intended to compass these and secure men in them. They can do so but imperfectly. Without the higher law embodied in the code of the ten commandments the security is very imperfect, for it does not reach the seat of the disorder. That is internal; it is in the mingd, the heart, the will. The civil power may enact laws against in- juries to man, but it cannot punish till conjugal fidelity is violated and the home broken up; till life has been taken, property stolen and the good name gone or irreparably injured. It may punish the offender when caught, but cannot even then reform the cul- prit. But what does the code of the ten commandments say? ‘“Thou shalt not covet thy neighbor's wife”; not even entertain a thought that might lead to it or to sully the beauty of thine own soul. “Thou shalt not kill,” indeed; but more than that, thou shalt not be an- gry with thy brother, not envy him in his rightful possessions; not even against thine enemy shalt thou harbor any hatred or ill will. “Thou shalt not steal,” indeed; but more than that, thou shalt not even covet what belongs to another, not desire another’'s goods without wishing to make compensation for them. “Thou shalt not bear false witness against thy mneighbor’—not falsely swear away his good name, his reputation; but more than, that, thou shalt not even judge him rashly or un- justly, though the judgment be never uttered. . x . The civil law cannot enter into man'’s heart and will; and yet there is where adulteries and murders and robberies and perjuries take their rise. God made man for civil life, but he has a higher life, and that civil life can- not reach his ideal disconnected with the principles of this higher life. And this appeals to common-sense as well as to the individual experience of men and the history of the world. Take a soclety, no matter what the form of government be, every member of which is imbued with.these everlast- ing and eternal principles of right and justice—with God behind them reward- ing and)punishing—-and tell me if the eivil layd has not here an: auxiligry that no mere human legislation can fashion for itself? TUnless consclence controls in the inner court of the soul, civil law is a lifeless thing. At any moment our life, our property, our honor, may be brought into jeopardy. The civil law must protect us in these. They depend for their protection upon the oath of a Juror, a witness, a Judge, a lawyer. These several officials raise their hands to high heaven and cafl on God to wit- ness the integrity of their word and act, and upon that integrity all de- pends. I say if these men attach no religious importance to their oath, then no civil law, however equitable the let- ter of its enactments may be, can af- ford us any ample protection. There- fore do I say that our heaven of refuge is in religion; the anchorage of our hopes in God. a Washington himself confirms this. He did not place our greatness in extent of territory, its fertility, its commerce; nor in our army, our navy, nor even in our just and wise legislation. No, but he placed it just where I have placed it. He says: “Let it simply be asked, where is the security for property, for reputation, for life itself, if the sense of religious obligation deserts the oaths that are the Instruments of investiga- tion in courts .ot Justice?” T There is the principle in a nutshell. In our form of government, a dele- gated government, not only the ordi- nary courts of law are the courts of justice for us. But aur executive of- fices, our Legislatures, State and nas tional, are for us courts of justice; and fidelity in them, according to Washing- ton, is secured by the sense of relig- ious obligation which the official at« taches to the oath he takes when ac- cepting the power we delegate to him. Abundant natural resources, just laws written on paper, beautiful declarations of rights, powerful armies and navies, cannot secure to us life, liberty and happiness, unless this law of God con- trol in our civil affairs. Gentlemen, here is something for the workingmen of America to study. We cannot change the laws that underlie human life and human nature any more than we can change the law of gravi- tation, and the nation or the people that ignores them and thinks it can dispense with them invites upon itself inevitable faflure. have written disparaging things about the American newspaper man,” said Mr. Caine, “is in supposing that the gentleman who interviews you, who meets you at the steamer dock, and calls you out of bed at midnight to ask some trivial question, is the whole fleld of American Jjournalism. Too many travelers in America do that. The extraordinary vigor of the every-day work of the American Jjournalist is what first impresses you. He Is always ‘on the nail’ To-day's subject is to- day's need, and whether it is the fate of the Philippines or how to sweep the snow out of the streets, the journalist tackles it for all it is worth. Then the general enterprise of the American press is beyond comparison greater than that of almost every other press in the world. Not even the London Times, or Telegraph, or Standard, with their correspondents in every capital, can suepass the amazing enterprise of the best papers in America. “Remember that by reason of dis- tance the material of the American paper costs incomparably more, and that nearly every day's paper contains columns of cabled news. Then the Sunday papers of America, whatever we may think of them as literary pro- ducts, are examples of journalistic en- terprise without parallel in the world. Outside London there is nothing pub- lished, whether in' Paris, Berlin, Vienna or Rome, which for interest or quality or yet bulk bears a moment’s compari- son with the best American Sunday papers. “Then the imagination shown in the construction and mapping out of a typ- ical American newspaper, to meet the needs of the largest number of read- ers, is another striking characteristic. Therefore, when we gibe, as it is so easy to do, at the unconscientious and even vulgar aspects of some American Jjournalism, we should remember Its good qualities, which are neither few nor hard to find. i “Can you give me some of your ex- periences with the American interview- er, Mr. Caine?™ I asked. “There were many varieties of them,” was the reply. “Some were honest. Some were entirely indifferent to the correctness of their interviews and made me say many things that I should no more think of saying than of trying to fly. More lady journalists are now engaged as interviewers than fermerly, and they do their work well. As might be expected their personal descriptions are embarrassingly precise. The color of your hair and eyes and the pattern of your clothes are facts of the first im- portance. Hardly any American in- terviewers, male or female, write short- hand, and as a consequence the visitor talks the idiom of the reporter. In certain interviews I found myself say- in; ‘It makes me tired” and ‘it tickles to death.’ “Several imaginary interviews with me were published during my stay in New York. In one of these I called Mr, Winter a ‘liar.’ In another I gave a modest description of my own head, saying ‘‘the upper part’ resembled Shakespeare and the ‘lower part’ re- sembled Christ! These flamboyant fic- tions are, I observe, the tit-bits oftenest quoted in England by journals which most affect to look down on American | Journalism. But whatever the inter- viewer may be it is folly of the English- man.in America to attempt to escape him. As a general statement I think it would be true that whether you allow yourself to be interviewed or refuse to 2 g "‘rc“}. LI, - AN ‘—_‘\‘ NN \ N R R R e o The distinguished English novelist points out the mis- * takes usually made by for- eigners regarding the Ameri- can reporter and gives some of his most lively experi- ences with newspapers. trettre 4 ettt P S e played Polly Love, didn’t she? ‘She did.” ‘The part is a very exciting one, isn’t 1t? ‘There are scenes of some ex- citement?’ ‘They probably contributed to her death, didn't they? ‘I see no reason to think so, and it would be ex« tremely painful to accept the idea. Be« sides, heart disease was hereditary in the lady’s family.” ‘Just so.’ By the way, Mr. Caine, I haven't read your book, but one of my colleagues tells me that Polly Love dies suddenly in the novel. Now, don’t you think that is an extraordinary coincidence?” ‘Per« haps it is, but for mercy’s sake don't say so, at least for me. The Polly of the novel commits suicide. To bring together the real and fictitious at a solemn and sacred moment like this would be a shocking and shameful out- rage. Don’t, I beg of you, make me say anything about that.” ‘Oh! no, nol Good-night.” “The story that appeared in the newspaper on the following morning gave a full and particular account of my opinion that the poor lady’s death had been due in great part to the zeal with which she threw herself into her allow yourself to be interviewed you | are equally certain to regret it. But! that has been my experience in Eng- land also. “But you asked me for experiences | with the interviewer. Here are a few: | During the run of ‘The Christian’ at | the Knickerbocker Theater there was | a sad and terrible incident. A young actress died of heart disease in the course of a performance. I chanced | to be in the theater at the moment of | the death, and I was still suffering | from the shock when I returned to the | hotel. Between midnight and 1 o’clock | in the morning a reporter sent up his card. He must see me at once, if only for a moment. Isaw him at the door of my bedroom. ‘It's about this poor young lady,’ he sald. ‘Well?” ‘She part, and a detailed comparison of the strange and dramatic coincidence of the sudden and startling deaths of the Polly of the novel and the Polly of the stage. “But the worst experience I had with the interviewer was the following: A terrible murderer named Holmes had been tried and convicted in Philadel- phia and was awaliting his execution. One day two journalists from a ‘yellow* journal called on me at the hotel, bring- ing a roll of manuscript written by the prisoner. ‘This is Holmes’ own ac- count of his crimes,’ said one of the men; ‘he has sold it to our editor on condition that you review it” ‘I won't touch it,’ I answered. ‘Don’t say that, Mr. Calne. ‘We'll leave it with you Continued on Page Thirty-Two. @@@@@@@@@@Q@@@@@@@@@@@@@@@@@@@@@@@é@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@_@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@O BROKE AWAY FROM CHRISTIAN SCIENCE. By Josephine Curtis Woodbury. WHY 1 ITH the rise and tremendous spread of healing by faith-cure, mind-cure, spiritualism, Christian science, or hypnotism (for the working basis is the same oral or mental suggestion), the subject away by what seems a new revelation; whereas he is only wit- nessing or experiencing the repetition of phenomena as old as human nature. The experlence of finding one's bodily symptoms changed, without the ald of customary remedies, and simply at variably uniits the convalescent for logical Tc the neophyte any analysis of cause this is the precise reason why it ought not if a long-suffering invalid, porarily evinces excessive e: remedy or Imm aki on In saline water: inding. relief through a novel remedy, tem- berance and irrational enthusiasm. may be of any nature—a patent decoction, a trip to sunny climes but the effects on the patlent’s mind are lacklnf, in all, namely, passivity under 8onc fai finds himself swept another’s dictation, almost in- thought or sober action. and effect is bewildering; and to be considered unpardonable, however, works as The elation, conviction that did one ““Whether the cbject of obtain the same effects. will always work the same wonders. weil as another, provided the operator belleves thoroughly in his own method and practice.” In view of these facts is It necessary to belleve, even though many cures are wrought by Christian sclentists, that Mary is therefore the human wonder in heaven mentioned in the Book of R St. Peter. But that is produces miracles; and whellzer. lt‘ is or that her “Sclence and Health” is sychology involved a sclence; though evidence was not now how and where to search for {t, which would have r to prove ‘‘there was nothing new under the sun”; plenty of things new to the ignorant, but old, so old, to the wise. Paracelsus, as far back as the fifteenth century, wrote as follows: our faith be real or false, you will nevertheless 'hus, if I believe in St. Peter’s statue, as T should have believed in St. Peter himself, I shall obtain the same effects that I should have obtained from a true or a false faith it One belief, theory or falth superstition. Faith, says: make. T spiritual teacher, Eddy, their leader, ev- literally the “little the last two decades, and must lead to investigation and researc ‘With reference to the alleged inspiration of “‘Science and He often asked of those who so ealth,” {ssued in 1875, pages 166 and h, alth” it is consider it which of the hundred editions is the correct one, since the chdnges are many? It is interesting to compare the contradictory views held by Mrs. Eddy on various topics since 1875, the date of her first editions. Note what she has 1_fubll!hed about organization, for instance. original “‘Science and e mistake the disciples made—to found rell, and church rites, 1f, indeed, they did this—was one the Master did not No time was lost by our Master in or| ceremonies, or in proselyting for certain fcrms of belief. no record that forms of church worship were*instituted 167, the author ous_organizations ganizations, ri . by our sus of Nazareth; and we learn the Lmé)rubablllty 0! in the sclence of God, which he taught and demonstrated. * * * A nificent edifice. was not the sign of the church of Christ.” Some years afterward Mrs. Eddy says: ‘At a meeting of the Christian in 1894, stretched hand and the event. benediction.”” On page 270 we read: of God. “Shall In the higher ideal?” Once more, on page 273, she tes and We have reat. this mag- In 1889 Mrs. Eddy wrote: Again Mrs. Eddy writes on page 319: Take thither thy saintly “‘Our church edifice must be bullt offerings and lay them in the out- No doubt must intervene between the promise Push upward our prayer in stone, and God will give the we depart from the example of the Mas- ter in Christian science, Jesus of Nazareth, than whom mankind has no says: “I close my collegeed (organization) to work in other directions, where I seem to be most nee “In the scant history of Jesus and of his disciples we have no biblical authority for a public institution.” On page 145 of “Miscellaneous Writings” she says: than any other institution at present, is the cement of society; but the time cometh when it will need no organization to express it.” It is but natural that the promulgator of any doctrine or system should wish and attempt to provide for the permanence and dissemination of his “The church, more n Gratitude for the curc and proneness to overestimate the curative method invariably follow unexpected restoration to health. Furthermore, temperamental ardor and a disposition to require a helper are commend- able feelings, which rightly influence the recipient of a boon or benefit. The mind, thus on duty bent, naturally exalts the healing agency into a divine personality, endowing the human personality with supernatural, not to say deific, power; and, as a rule, all obstructions or arguments brought to bear agalnst this determined line of action only serve to fix the misdirection cven more immovably. Some such tendencies are seen when parents wish and attempt to detach a daughter's affections from one whom md~ deem unworthy. Opposition quickens instead of quenching girlish ardo Were the mind of the convalescent less absorbed in the curative won- Ger reason would urge the necessity and wisdom of looking more deeply into the history of such pheromena; and of fortifying one's self against misjudement nd reaction by a careful comparison of the ease in hand with the multiplicity of similar cases, relieved through such noted men as Mesmer, Greatrakes. Gassner, Braid, Richter, the Abbot Prince of Hohen- lohe and a host of others. That such-a course was not pursued by a newly recovered patient under the so-ealied Christian science method upward of twenty years ago might he excasable, since at that date it was almost impossible to find books devoted to the history and analysis of mental phenomena. Able thinkers had not then begun the study of psychology in dead earnest, or with fixed book™ therein Jescribed? Going farther, is It of the slightest importance, so far as the healthful results are concerned, that Christian science should be considered a ‘‘spe- cial revelation” to and through its chief exponent? All testimony proves to the contrary. If students believe the fundamenta) tenets of the doctrine, that alone is requisite for the desired results. As regards Christian science, note the opinfon of Thomas Jay Hudson, LL.D., in his book called “The Law of Psychic Phenomena.” "He says: *The healers by this system have stumbled upon the machinery of mental therapeutics without having the least comprehension of the real princi- ples which underlie their so-called science, or that its ancient history is the record of the supersitions of all the nations of the carth. It is not known whether the founder of this schoo! of Christian science ever stopped to reduce the foundation principles to thc form of 2 syllogism. Let us see how they would look in the form of a syllogism: Matter has no existence; our bodies are composed of matter: therefore our hodies have no exist- ence. It follows, of course, that disease cannot exist in a non-existent bodg& Of course no sgrious argument can be adduced against such a self- evident absurdity. . “It would shock the commonsense and insult the intelligence of patients were it not for the all-powerful counter-fact before his senses that health is_restored and another victory scored for the healer; another recruit ndziptd to fl;‘e nks of the great army which had axreeé not to question, not to think.” ‘This book of Hudson's is one df & series which has’ appeared within Scientists Association in April, 1879, it was voted to organize a church to commemorate the words and works of our Master,” Again in 1889 Mrs. Eddy says, on_pages 53 and 54 of “Retrospection’ “This church was dissolved because I saw the time had come when much ume and attention must be glven to defend this church from the envy and molestation of other churches, and the danger to its members whic lies in Christlan warfare. * * * Despite the prosperity of my church, it was learned that material organization has its value and peril, and that organization is requisite only jn the earllest periods of Christian history."” In the November, 1891, {ssue of the Christian Science Journal she says: “To organize and support churches is the proper way at present to build up the cause of Christian science.” On page 32 of her “Miscellaneous Writings" Mrs. Eddy says; denominational and social organizations and socleties are at present neces- sary for the Indlvidual and for the cause.” We read oa page 91 of the same book: “It is not Indispensable to or- ganize materially Christ's churches; it {s not absolutel{ necessary to or- dain pastors and dedicate churches; but if this is done, let it be in conces- sion to the period and not as a perpetual or indispensable ceremonial of ’tthioc}gurch If our church is organized it is to meet the demand. Suffer e o no ' Page 127: “God hath indeed smiled upon my church—this daughter of Zion, She sitteth in high places; and to deride her is to incur the penalty of which the Hebrew bard spoke these words, ‘The Lord shall have them ‘‘Distinct 1in derision!’ " 1deas. Therefore he seeks and is sure to find adherents whose minds can be molded to suit the teacher’'s views, and who will utilize the weaknesses of their fellow men in making converts to the proposed new gospel, and this leads irresistibly into organization. Every leader in a new religious direction declares that his inspiration is from on high, but in most cases he goes farther. He not only asserts a Rarlnershlp with the Almighty but claims such nearness to God as makes is own human personality the immediate and only channel of communis cation between Deity and humanity. Into what dubious moral tangles and jungles this procedure may lead who can say? The astute prophet, once embarked on this ship of oracular divination, makes it a special study how to fialn credit for supernatural information if the results of prediction are satisfactorily popular, or how to avold dis- graceful responsibility if the tide turns the other way. The priestesses of the Delphi oracle were vexed with the same problem that greets soothsayers—how to make the same words mean opposite things accordingly as the utterance is understood by different listeners. Of this doubleness we have a very ancient exampla. To a general inquir- ing about his chances of success the oracle replied, “I tell thee, O Pyrr- hus, that you the Romans are able to overcome!" a response which might mean that Pyrrhus should overcome the Romans or that they might over- cpu‘fitl’yrthum Such predicticns are sure of being verified, whatever the Tes!