World Unity/Volume 1/Issue 6/Text

[Page 365]

WORLD UNITY

A Monthly Magazine for tbou who .mk the world outlook upon present development: of pbilonpby, science, ‘ religion, ethic: and the art:

W

JOHN HERMAN RANDALL, Editor Hence Houm', Managing Editor HELEN B. MACMILLAN, Blaine” Manager

Contributing Editor:

\ I Asst." Mun GIUNDMANN-KOSCIBNSKA Lucu Auzs Mam

u W. Atwoon FRANK H. Hammas Rum MICHABLIS Mun Arms WILL Huzs Hanan A. MILLER

A. Mcsnauouu Bnmounr YAMA'I'o lcmcmsm Fun Mzumzm Bums Dwnuu Rurus M. Jonas DHAN Gown. Muzak}: X I ma Bunion MORDKAI W. JOHNSON 1m MGM.“

Hum: A. Banana DAVID Sun Jonmu Hum: ALLEN OVERSTREZ‘I' i'lunfl Bovu » SAMUEL LUCAS Josm Darren Paums Huun’ Cmusswou’n Enuasrjumn- JOHN Hansun RANDALL, Jn. \'.. l’uuN Culw VLADIMIR Kunnorr CHARLES Rimm K: how“ I. Com: P. W. Kuo Fons.“ Rum

I‘n um Dona: Rlcunn Ln Tu. Ruvssas

(rtn-Rlvss Duunul. Hun Lav: \VILLIAM R. Suuunn As“ H. Ecxsnm ALAIN Locum MA" SIEGRIST Hu-nucx Ems Glows m Luxics Ann HILLm. Suvn M m m; Fonz. LOUIS L. MANN lsmon Sums:

« I. (inns Sujulzs Murmur! AUGUSTUS O. Tnosus ‘- 5‘ “run Givner’z VICI'OI Mnounxrrn Glue" Tumus

Hu mum vou GIILACII R. H. MAIKHAM Rusruu \‘fmnian Human Amus Gluous Ania!) W. Mums Wanna \VALSH

k ull.lL_GlllAN F. S. Muvm HANS \Vumzm

. muons Pnuus Guru" Kunmr F. Mnun M. P. Wumocxs

jaw \\'_ Gum“. FRANK LLOYD WRIGHT

Editorial Ofiw—4 East nth Street, New York City

mm.» UNITY MAGAZINE is published by WORLD UNITY Punusumu Convon max. 4 East nth Street, New York City: MARY RL'MSL‘Y Movnx, pru.ri.!mr; Hmuu: HOLLEY, rice—pruidmr; FLORENCE Mouton trmmn-r; Juux HERMAN R\\‘DALL. .rrmtary. Published monthly, 35 cents a py. $3.33 a year in thc l'mtcd States, $4.00 in Canada and $4.30 in all cr countries (postage indudcd). Tm: Woun UNITY PUBLISHING Conpo rum and its editors do not mm: unsolicited manuscripts and art material, but welcome correspondence on articles related to the aims and purposes of the magazine. Printed in U. S. A. (.omcnts copyrighted 192.8 by Wonu) UNITY PuansnlNG Com'ou'nos.

[Page 366]m

a ma human race, howeverdivided into various peoples and kingdoms, has always not only its unity as a species but also a certain moral

and quasi-political unity, pointed out by the natural

precept of mutual love and pity which extends to all, even to foreigners of any nation. Wherefore al though every perfect State, whether a republic or a

kingdom, is in itself a perfect community composed

of its own members, still, each State, viewed in relation t0 the human race, is in some measure a member of that universal unity. For those communities are never singly so self-suflicing but that they stand in need of some mutual aid, society and communion, sometimes for the improvement of their condition and their greater commodity, but sometimes also for their moral necessity and need, as appears by experience. For that reason they are in need of some law by which they may be directed and rightly ordered in that kind of communion and society. And although this is to a great extent supplied by natural

reason, yet it is not so supplied sufficiently and im mediately for all purposes, and therefore it has been

possible for particular laws to be introduced by the practice of those same nations."

'9' x)

7": v.

w v

flflfiWfiEfim£D 271

~07. V.

finenfitmfiflffiaa

‘2'

2M

0n v

' mmmmm SUAREZ, 1612.

[Page 367]

WORLD UNITY MAGAZINE

\m.. 1 MARCH, 192.8 No. 6

EDITORIAL

N THE SOUL OF DEMOCRACY

mmm- number of people are not considered ‘idealists' today because they refuse to spend time and energy promoting movements whose very title is an official endorsement of some obvious ‘ideal.' Their concern is rather with

tht- movement of democracy as a whole. Their pragmatism is mritied. if any justification is needed, by the conviction that mth aims as world peace can only be secured as by-product of Illi.‘ democratic principle; that if this principle fails, every social zlcal will wither; and that consequently the organization of .~\cry 'idcalistic' movement confiscates and consumes resources -.\ hich should be going into the struggle on the main front.

The 'main front' unquestionably needs every available re\;'r\'c at this time. Everywhere democracy is in retreat or badly g‘resscd; and its situation is the more menacing in that its most puwerful enemies assail it from within.

Aside from any theoretical consideration, the plain fact \..’ll]S to be that democracy is unable to transact the business of ‘zzmlcl‘n government. Amid the complexities of an industrial age.

~ power of administration has apparently become inadequate to

tllc demands. Before the cry to 'get Jametbing done,‘ a tradition, an .l~pirntion or a philosophy is compelled to retreat into the silence or personal subjeCtivity.

The argument that democracy is only feasible in simple socimes can, of course, be only fairly answered by faCt. and history nmrtls no example of a people who have perpetuated trul y demo~mic institutions into the stage of material wealth and power. But is this an inevitable law? Are we dealing with foreordained tyclcs, or with a succession of failures?

367

[Page 368]368 wonm UNITY MAGAZINE

Granting that the democratic principle has secured its greatm successes among a homogeneous and largely localized people rlx question still arises: how exactly—by what element in th. democratic principle—were these successes obtained?

Was it because in a simple society the problems were caSlcr of solution, or because the average member of the society 11.13 the advantage of a greater degree of vauaintancc, of insight into the character of his fellows?

If we accept the democratic principle as one based upon (h: free selection of administrators, rather than upon the amount u! mutuality or cooperation in the process of administration. u. acquire a view which may possibly reveal a deeper integrity n; the principle of democracy than we have suspected.

Why should we continue to judge the value of democrnu by the ability of vast numbers of voters to decide tightly upm; technical questions lying outside their personal experience? \\'ln should not its value consist rather in the ability of voters in select the worthiest and ablest men to make these decisions?

If democracy is ever to establish itself firmly as the nu: force capable of conscious evolution producing a finer humaniu as its characteristic achievement, some means will have to he found whereby the average citizen may recognize human quaiities according to some valid scale. Not by the mere number 0: our elected representatives; not by the machinery of referentlunh and recalls; not by passing upon patty platforms or choosin: between policies will the patential blessings of democracy h: spread throughout this suffering world. By elaborate mechanism. democracy is ever betrayed and self-bettaying. What we want 11: government is consecrated men—men for whom the administration of human affairs is the noblest privilege and most sacrcti responsibility which can ever fall to the lot of a human soul But only the regenerating power of a true, universal religion car; awaken in people the capacity to recognize worth, and entrust their lives and fortunes to those whose official authority is reinforced by the invisible powers t. the spiritual realm. '

[Page 369]

THE PRICE FOR PEACE

5)

DEXTER PERKINS Depmr II Hitter] tad Gem, Unirmitj of Rarlmm

MONO the social movements of our age, the greatest adventure is beyond all question the search for world peace. The American people, fully as much as any other people, have felt the challenge of that adventure. and

.m: in their hearts ready to do their part in the quest for a stable

ntemational order. But, as in many other instances, the very

universality with which an ideal is recognized is a positive hindrance to its practical development. With our lips we cry Peace! peace! and no man says us nay. And so we hardly become .marc of the fact that peace, like all other human goods, has to he paid for at a price, and that only at a great cost can it come to perform its healing mission in a world fully prepared to receiVe it.

The price for peace is a great one. It has to be paid in three tittTcrent currencies, the currency of faith, the currency of will, ml the currency of understanding.

When one speaks of faith as a part of the mix of peace. one lugs not mean that exaggerated view of things which visions 't'topia immediately around the corner. The world moves slowly. .I\ every observer of its life must admit, but the important thing

\ that it moves. As we observe the ways in which human nature

expresses itself in our own age, we are justified in believing that, 2: the millennium is far distant, it is none the less true that man

~ the master of his own destiny, and that, if he will. he may win

much ground in the search for a truer and sounder international nrJer. More than that, the chances for suCCess in such a struggle .lrL‘ greater than ever before. In the course of the last hundred

.th fifty years, with the development of the Industrial Revolu369

[Page 370]370 WORLD UNITY MAGAZINE

tion, the old localisms and parochialisrns have been breaking down, and the mind of man liberated as never before from :11: cramping isolations of the past. The tempo of human progrw has been immensely increased. The possibilities of social reform have been immensely multiplied. Never more than today is it possible to believe that the binding together of the nations 1‘ no philosopher's dream, but a practical enterprise. And unless m do so believe, and believe it with an earnestness and an arLiOT that cannot be quenched by the temporary defeats which will most assuredly be suffered in the struggle for international peace, we shall fail of our goal. Nothing is more important in the triumph of the peace spirit than belief m the possibilit} 0! that triumph. .

A's to those cyniCs who assert that the end of war is a thing never to be seen, and that to talk of the abolition of “31' is to say a vain thing, there is one ans“ er which ought to SL‘HL’ to confound them, if they be not utterly lost to any sense of the triumphs to be won by the better nature of man. Grant for thamoment that a complete victory of the cause of peace is so rcmou as hardly to be pictured. Does it not remain true that Sonic ground can be won, some successes attained, some wars prevented? If we cannot attain universal tranquillity can we not at least prolong peace? Can we not at least make war less likely than ever before? Surely to believe this much is to believe only what the facts of life themselves prove. If man's better nature cannot make a Heaven on earth, it surely can redeem wastc places here and there, and make some of the human wildernessu blossom like the rose. To believe this is no idle sentimentality. but, on the contrary, that robust and yet controlled and justified faith out of which great actions may arise. Let the scoifets scoii as they will; the friends of peace will be confident that their efforts are not in vain.

But there is another sense in which faith is essential to thtsuCCess of the movement for international accord. We need faith in human nature in general, but we also need faith in human nature in particular. \Ve need faith that reasonableness and

[Page 371]THE PRICE POI. PEACE 37!

moderation and willingness to perceive the other man's point ui’ view will evoke the same reasonableness and moderation on the part of Other men, and that these same qualities, when displayed by governments, will meet with a ready response in other governments. There may be occasions when this will not be true. But we must and can believe that it generally will be true. [Examples are all around us, one drawn from our most recent history. Scarcely more than a year ago, our relations with Mexico were seriously strained. There was a controversy over property rights between the two nations, with regard to which the language of the American State Department had been harsh and peremptory. Charges of noxious intrigue had been levelled against the Mexican government by American public officials. The tone of official comment in this country was matched by a \imilar tone in Mexico itself. And then came a change. President Coolidge replaced the ambassador to Mexico with a new repretentative of the United States, whose reputation for dignity and moderation was bome out by his actual conduct upon the spot. The sentiment of the Senate of the United States had from the beginning expressed itself decisively in favor of peaCC. And under the influence of these forces, the clouds upon the horizon began to clear, and the tension between the two nations to diminish. Reasonableness had begotten reasonableness, and conciliation conciliation. It would be possible to mention many other instances of the same thing, of the triumph of the right ~pirit in international relations. It would be equally possible to indicate how bad temper and arrogance and undue insistence upon national ”rights" had provoked a similarly stiif-necked attitude on the other side. If we are to work effectively for world peaCe. we must have faith that the other man is just as decent a mrt of person as we are, that he, like us, is willing to be guided hx- reason and justice, that he, like us, is willing to make con(cssions in order to arrive at an agreement, and to put some kind of restraint upon his own passions and desires in the interests of our common humanity. And such a faith is affirmed by the facts or international intercourse. It is no illusion. It is something

[Page 372]372. WORLD UNITY MAGAZINE

which rational men can cherish, and which ought to sustain them in their search for peace.

But faith in the power of man to conquer his own destiny, and in the responsiveness of man to reason and justice, is not sufficient for the triumph of the peace cause. It is not enough to believe in the practicality of peace; it is necessary to desire it ardently, with one's whole being. The second of the currencies in which peace is to be bought is the currency of will.

Nowhere does this fact need more to be realized than in the United States. For the failure of the American peace movement to accomplish any very great advance in the course of the last few years is fundamentally a failure in will. We have a notion here in this country, bred of our democratic origins, that numhcn are the important thing in the decision of public problems. In a sense, of course, this notion is true. But there is something morc important than numbers, and that is intensity. The triumph m any cause in American politics is dependent not so much upon how many believe it, as how hard they believe it. It is strength of conviction that counts. fully as much as popular majorities. Statesmen and governments are swayed not so much by the counting of heads, as by the measuring of wills. They respond, not so much to the feeble manifestations of the multitude, as to thc powa‘ful pressure of those who seek a definite goal with all the force 1 ‘. their power. Consider, in the light of these reflections. the present position of the movement to have America adhere to -the protocol creating the World Court. Numeric lly speaking. ~the support which this movement secured was Very great. It was great enough to enlist the attention of the Senate, and even to secure a vote in which the principle of adhesion, at least, was accepted. But then difficulties arose. The Senate added reservations to the original resolution of ratification. One of tllCSC reservations, (involving a minor question, in fact) was inacceptable to the states which had created the Court, and crippled, in a measure, the activities of the Court as an agency of the League. One might have thought that a way would havc been found to modify this reservation, or, as some commentators

[Page 373]THE PRICE FOR PEACE 37}

have suggested, to construe it in such a way as to make its acceptance by other nations possible. Yet no movement to that cli‘ect, no movement of poverful proportions, at least, has developed. The large proportion of American voters, in all probability, wish to see this country give its support to the (Zourt; but they wish it flabbily. In consequence they are unable to prevail against the small minority who feel intensely on the matter, and who have resolved at all~costs to prevent American action.

So it was, too, in no small measure, with regard to the League. Differences, honest differences, there were no doubt with regard to the terms of America's entrance into that organization; but that there was a great body of sentiment which wished our cntrance on some terms is hardly to be doubted. But, again, those who wished this end wished it with insufficient vigor; they “isllcd it without the resolute will to compel the consideration of some practical program; and they failed. Somehow or other the movement for world peace in America must develop an mtensity and tenacity which it does not possess today, if it is suing to succeed.

This intensity and tenacity is all the more essential because be natural instinct for peace and conciliation is constantly wing challenged in international affairs by the pressure of national interest, or by the rising of popular passion. It takes mil resolution, real character, real devotion, to hold to the ideal u: peace when temptation comes, or when provocation is offered. ()ne of the ways in which will is necessary to the consummation as international peace is in holding oneself to a rigorous selfmntrol. in putting a check upon one's own selfishness and passmn.

The American people are just as accessible to these emotions .i\ any other people. They can be swept off their feet as other purples have been swept off their feet. They must [ind the way in control any such impulses if they wish to find peace, and if pence is to endure.

The third currency in which peace must be paid for is the

V i

[Page 374]374 “’ORLD UNITY MAGAZINE

currency of understanding. or, if you like, the currency of disc. plined and scientific intelligence. The fundamentals of evengreat movement are, no doubt, spiritual. But the ways in “'hith a great movement is brought to fruition must inevitably be intelleCtual. They must involve a program. They must involw grappling with very concrete problems in an intensely pracriul spirit, and with all the facts before one.

Consider, for example, the influence of the newspaper prev upon the course of international relations. Fundamental to th’t' search for peace is the question of the way in which the {am of international life are presented to the average man. We Amencans put a great faith in our press. We believe what we read in our daily newspapers with a readiness sometimes a little juvenile. But the fact that we do believe it is a very important thing in itself. It means that newspapers have it in their power to influwcc to a very considerable degree the course of international relations In at least one of America's wars the role of journalism \\'11\ absolutely fundamental: And in that very instance (I speak or the Spanish-American war), it is possible, one might almost say probable, that the ends for which that war was fought might have been attained by the processes of conciliation if the public opinion of the country had not been roused by appeals to in passions. The Spanish government was on the verge of conceding autonomy to Cuba at the moment when President McKinley decided upon war, and while one cannot be categorical about the matter, there was a real chanCe of settlement. But the national mood had been created that led toward armed confliCt, and armed conflict came.

Not so very long ago, there appeared in one of the New York papers despatches from China, the obvious tendency of which was to amuse public sentiment in favor of armed intervention in that part of the world. These despatches were no part of a deep-laid plot, of course; they may not even have been deliberately intended to arouse American opinion; they may have been merely the product of the excitable state of mind of an individual correspondent; but they were none the less dangerous in their

[Page 375]THE PRICE POI PEACE 375

pmentialities. In the providing of international news, greater mention than heretofore will have to be paid to the spirit and mnper of our international correspondents. Their words are mken as authoritative by hundreds of thousands of Americans. ‘l‘heir views become incorporated in editorial pages throughout

hc land. Their attitude becomes the attitude of plain men every“ here. Their role is one that has infinite possibilities of danger.

I am not suggesting that it is the business of such correspondmts to propagandize for peace. Propaganda, at the expense of truth, in whatever cause, is indefensible. I am merely suggesting Hm the tone in which they write their despatches should be reasonable and temperate. should express that spirit of moderamm and goodwill and mutual conciliation upon which internuional relations must rest, and they should give all the facts, an a Jistorted view of them. Any other point of view must

"c\'l[;lbi}' be disturbing to the whole fabric of international

almons. The press has a great responsibility in the problem ~: peaCc.

Consider another important aspect of the problem of in:Jhnge in relation to peace. In every country much depends iron leadership. In foreign affairs this is particularly true. The mnstitution of the United States gives wide powers to the President of the United States. It vests him indeed with almost

Ew complete control of American foreign relations. It does not,

.i is true, permit him to declare war. But it gives him so much .mrlmrity that he can easily create a situation in which a declararmn of war becomes almost inevitable. In view of these wide powers conferred upon him, it Becomes a matter of fundamental

mportancc to determine what is the general temper and point of

\ {L w of any given candidate for the President. All such candidates, E‘evond question, will pay lip—service to the cause of peaCe. But hm; it must be asked, do their past records, how does their general attitude, relate itself to the question of international uHIClllatlon? How much constructive passion is there in them? \\'ill their devotion to peace be merely negative, or will it be lmitive? Will it stand the stress and strain of international rela [Page 376]376 WORLD UNITY MAGAZINE

tions and international crises, or will it collapse when put to any severe test? These are questions as important as can be asked with regard to any Presidential candidate. Yet how much artthey in practice considered? How far do American voters, with all their love of peace, make interest in this cause one of the bases, one of the most important bases, of their judgment 0: rival candidates at this or that election?

Nor is it only the election of a President that involves tthc' issues. The Senate of the United States, under our system, has large powers with regard to treaties. How much do we consider this fact in selecting our candidates for the Senate? Can we not consider it more? Ought we not to consider it more?

There is still another aspect of the problem of scientific intelligence to peace. This relates to international organization. There is a certain type of mind much interested in the palm movement to whom the question of international organization matters not at all. Give us the tight spirit and the tight men in office, persons of this type will say, and the rest will be simple But the trouble is that it is not simple. As a matter of practical fact, machinery wisely devised will aid in the creation of the right spirit, and will make it easier for those in office to follow the right course. Take, for instance, one of the least emphasized aspeas of the League of Nations, its role as an agency of contact between statesmen. The brilliant young leader of the foreign policy of Czecho-Slovakia, Eduard Benes, declared not long ago that if the League served no other purpose it would have justified itself by the opportunities which it afforded, one might almost say prescribed, for bringing together the leaders of affairs in the various countries of the world, and giving them an opportunity to understand at first hand each other's aspirations and point of view. For it is those whom we do not see and to whom we cannot talk who are our enemies; association breeds friendship and understanding. One is reminded of the story of Charles Lamb. who said of a certain individual, "I hate that man!" “Why. Charles," observed a friend who heard this tomment, ”you don't know him!" “Precisely," was Lamb's reply, "that's why I hate

[Page 377]w‘mwmw..W”'—_ WWW

THE PRICE FOR PEACE 377

him. If I did know him, I probably wouldn't." There is much force in this anecdote from the standpoint of the student of international affairs.

But international organization is not useful simply because it inevitably multiplies and regularizes fruitful human contacts. It is useful because there must be provided some practical method for the settlement of international disputes if peace is to rest upon secure foundations, and because the providing of such

"methods itself diminishes the danger of war by giving ample

opportunity for cool reflection. It is too much to expect that all controversies between governments will be conducted from the beginning in the spirit out of which accord will easily come. But if there are available agencies for the determination of such controversies, agencies for judicial settlement, agencies for arbitration, agencies for conciliation and adjustment, there is a greatly increased chance of preventing a difference of opinion from widening into an actual rupture. Institutions cannot make peace, if there is no will to peace, but institutions can fortify the spirit of peace where it does exist, and provide the means through which it can best express itself. It is folly to deny the great role which mechanism may play in preparing the world for a better international order.

In the upbuilding of this mechanism, the spirit of accord and understanding which lies at the heart of peace must itself be operative. It has been somewhat amusing and somewhat distressing to observe in the United States the number of inilividuals who have "peace plans" to which they are devotedly attached, but which somehow or other remain personal possessions rather than governmental programs. Anybody can devise such a plan, and prove to his satisfaction by rigorous logic that his plan is infinitely better than any other, and that all others should be abandoned instantly or thrust aside in order to make way for this perfect product of the human mind. But unfortunately, such a demonstration is not a very practical contribution to the cause of international organization. If international organization is to make headway, it must make headway by

[Page 378]378 WORLD UNITY MAGAZINE

large common accords. Such accords, moreover, mean the same sacrifice of individual pride, of individual prejudice, of individual interest that is necessary in other kinds of effort for peace. And until American public opinion has thoroughly assimilated this fan it will be able to make little headway with the problems or international mechanism. If, with some Senators, we are going to raise the cry of ”outraged sovereignty" whenever a proposal for international organization is brought forward, if with others, we are going to insist upon dictating to others our own cast-iron program for peace, we will not get far. We who are interested in a construCtive program must be ready to face the fact that such a program means the acceptance of much of what others have thought and planned and done, and a willingness to go along with others on the road to the common goal.

The task of creating a better world order is not a task that needs defense. No man challenges the nobility of the quest. But what the task does need is a deep moral passion, an unquenchablc tenacity of purpose, an unqualified intellectual ardor. These things men must have if they would serve this great cause. These things they must express in action if they would win through to victory. The great human goods come high. They are not bought at the bargain counter, or paid for in the depreciated currency of line words matched with ignoble deeds. They are purchased through faith, through will and through intelligence. And to the deepening of faith, to the strengthening of will, to the illuminating of intelligence every American must dedicate himself, who would carry forward the noblest of all modern movements toward that final goal of which enlightened men have so long dreamed.

[Page 379]...,"L._v-..\_‘w

THE PRESENT TREND OF SCIENCE AND RELIGION

by

KIRTLEY F. MATHER Department of Gtalau, Harvard Uniwnio

mm: is in many quarters a tendency to consider science

and religion as enemies toward each other, rather than

as friends. The thorough-goin g reconstruction of religious

faith resulting from the impact of modern science upon

nhcrited religion has engendered a feat in many hearts that the

.nt‘cptancc of the scientific view-point will lead eventually to the complete abandonment of religion. It is not unusual for a umtrast to be drawn between science with its confident assertion u: tacts, and religion with its appeal to the unknown and un-.nowable. Science is believed by many to rest upon “proof," xxhcl'cas religion must depend upon ”faith." Science may boast u: its achievements; religion can only announce its hopes.

Or the comparison may be made in terms less partisan toward munce. To some, religion with its infallible revelation {tom {Pu Supreme Being is preferable to science with its constantly dmnging theories and its conflicting judgments made by fallible .‘zuman beings. Religion affirms its knowledge concerning ultimate

.ilities and infinite verities, whereas science merely concludes

that it is reasonable to believe certain inferences concerning

mmcdiate causes and temporal forces.

Neither of these contrasts is fair, either to science or to religion, am] the present trend is carrying thoughtful men to a safer and xmcr position, far from the old battle-grounds. In the last an.ih sis, science and religion both test on faith. SClCflCC is succeeding mtably in its endeavor to make human life more comfortable, E‘ccause it acts on the basis of certain specific assumptions. This

379

[Page 380]3 80 WORLD UNITY MAGAZINE

is the essence of faith: not merely the holding of a belief, or thc making of an assumption, but more than that, acting on the basis of the belief or as a result of the assumption.

The fundamental assumptions of science are: first, that human senses report accurately the characteristics of the external world and thus enable us to interpret aright the physical UDlVCTSC in which we dwell; second, that there is uniformity of action in nature so that effecrs always follow causes in accordance with laws which are universal in their application. Neither of tllcSC assumptions can be proved by any reasoning process that [lit logician has been able to discover. Nevertheless, we have complete confidence in their validity; they have been repeatedly justified by experience. We commonly test the rationality or irrationality of an individual by observing whether or not he acts on the basis of these assumptions. As I glance up from undesk toward the door I receive the impression that chairs and other desks intervene between me and it. The lenses of my eyes have received certain impulses which, transmitted along :11;optic nerve, are interpreted by my brain as indicating the prCSClk‘C of certain concrete objects existing in the field of vision. If 1 rise from my chair and move directly toward the door, I will haw a sensation of contact with hard, sharp-cornered objects as m_v brain interprets the messages transmitted by my nerves. Tllc mental image and the sensations are real; I infer that the external objects are also real. But this is inference and must always remain so. If I hasten toward the door as quickly as possible, anyone would expect me to follow a path which would avoid the intervening obstacles even though that path is far longer than the straight line which is the shortest distance between two points. That is, I would be expected to act in a rational manner, on the assumption that my senses report accurately the nature of thc external world. On the other hand, if there were a very small child in the room, able to move around but not yet old enough to draw inferences from experience, it would not be surprising if that infant, desiring to go to the door, should take the most direct route regardless of the obstacles in its path. Each individual

[Page 381]PRESENT TREND OF SCIENCE AND RELIGION 381

learns, by the well-known process of trial and error, that it is good judgment to trust the verdict of his senses. This we do, even though occasionally our senses or our minds mislead us by presenting pictures of our surroundings which we later discover to be erroneous.

The scientist, having made these fundamental assumptions, attempts to explain the phenomena which he has learned can safely be accepted as real. But he does not wait for explanation before he acts. He constructs hypotheses and proposes theories. Having found an explanatory hypothesis which may possibly be true, even though it be only a partial explanation and still unproved, he acts just as if he knew that the hypothesis were true. Only thus can he discover whether it be true or no. The method of science has been abundantly validated by the results; the faith of science is justified by its works.

Science deals with the measurable transformations of matter and of energy. All scientific observations and experiments are either directly or indirectly related to points on a scale or to ticks of a clock. Weights and balances, calipers and measuring rods, pendulums and chtonometers, volt-meters and pressure gauges, are the familiar essentials of every scientific laboratory. Only the time-space relations of things and of forces are measurable. It is with these relations only that scienCe can deal.

Nobody knows whether all the transformations of matter and Of enetgy are measurable or not. Certainly many such transmrmations are not now measurable; scientific technique is still mr short of scientific aspirations. At present, for example. the intensity of human love, or the beauty of a sunsa cannot be measured. You say you love this person more than that one; yes, but how much more? You say that yester-evening's sunset was more beautiful than the sunset at which you are looking tonight; yes, but how much more? Love and beauty are not yet resolvable xnto units of a scale or ticks of a clock; either they have no time.xpace relations or those relations are not yet susceptible to measurement. It is however conceivable that even so intangible realities as these may some day be related arithmetically to points

[Page 382]38:. won» UNITY MAGAZINE

on a scale or intervals on a clock. Already something is known concerning the biological effects of emotions, and the intensity at afi‘ection is in part indicated by increased or decreased heartbeat or blood pressure, and by other measurable phenomena. Thc technique of the psychologist in part depends upon devising machines or tests which permit the measuring of time-spacc relations such as these.

Whether or not all of the transformations of matter and of energy, involved in affection for another, appreciation of beauty. the development of character, the building of ideals, the trammission of ideas, will ever be measurable, I do not know. Be that as it may, science is becoming increasingly aware of realities which have no relation to time and space, nor ever can. There are immeasurable or non-metrical realities in the world.

For example, a red and a white billiard ball react in identical fashion to identical impulses. So far as their time-space relations are concerned there is no difference between them; energy is transmitted from the moving billiard cue to either ball with absolute disregard of its color. In computing the route traversed from cushion to cushion and the point finally attained as the ball stops moving, the physicist makes no l‘SC of the color of the ball. He considers its weight, its size, its elasticity, but not its color. The methods and the formulae which he has developed. prove adequate; his computations enable him to predict exactly where the ball will come to rest. The expert billiard player uses the time-space relations of the ball and its surroundings in the same way, and he toogets the same result. For him as for the physicist, so far as determining‘ thg blow to be struck against the ball is concerned, its color is absolutely non-existent. The game could be played with all white or all red balls. Nevertheless, to the players in the game the colors are of great value. When each ball may be recognized unhesitatingly by its color, the game is far more enjoyable and the chances of ending it in a spirit of good fellowship are much greater. Obviously, to the player the color is just as real as the other time and space relations of the ball.

This illustration opens the door into the world of values. a

[Page 383]

,V l k i. L L

e-at-uzrism _

PRESENT TREND OF SCIENCE AND RELIGION 1383

milm of which science is at last beginning to take cognizance. I‘hcrc are realities with which science does not ordinarily deal, .md fortunately many of them have far greater value than has the mlur of balls to be used in a billiard game. The beauty of the qmsct is just as real as the helium in the sun's atmosphere; a man's personality is just as real as his clothes; the moral quality of the universe is just as real as the stars.

This is the distinctive field of religion: the field of values. Such nullifieS present a great opportunity to human beings. The actompanying responsibility of discovering the values in the universe is increased rather than lessened by each advance of ~(icl‘ltlllc knowledge. The more precise and efficient out implerucnts for measuring space and time, the more extended and demlcd our knowledge of time—space relations, the more values

hcrc are to be recognized and appraised by religion. There is

rhcrcfore fundamentally no possibility of ever discovering that as \xcnce increases, religion must decrease. Quite the contrary. the 11an we know about the world of measurable realities, the more -. .ilucs are there to be used in religion.

It is in theology that science and religion join hands, for zhculogy is, or should be, truly scientific. The word has a similar maning to that of the analogous terms, geology or physiology. i..lL‘l] implies the discovery of realities in some particular field of

wcstigation. Theology is the science of spiritual realities. It

gals not so much with "natural law in the spiritual world" as uh spiritual law in the natural world. Spiritual realities cannot defined or described in terms of time or space; they have no z:|nc-space relations. They are therefore non-metrical. They are '10! realities which with the advance of scientific technique will m transferred from a temporary position outside the pale of the measurable into the field of the measurable; they are inherently .1st eternally non-mettical.

In its etymology "spirit" means attenuated matter, breath, wr vapor. The classical root recurs in many common terms, such is inspiration and respiration. Breath was the vaguest, most ‘ni‘uscd and attenuated form of matter known to those who first

[Page 384]384 woun UNITY MAGAZINE

coined the phrase. But when a man of science states that God i\ spirit, he does not mean a ghost or a wraith. He means that Gm! is absolutely non-material, the very antithesis of matter. Therefore spiritual realities may be recognized only by their pl’OLlllCtx.

Certain qualities of the spiritual are revealed by the measurable transformations of matter or energy, which they produce in time and space. Consequently, among the ”fruits of the spirit" are realities which are distinctly in the field of science. It is because of this that science and religion cannot be wholly dissociated from each other. It is impossible to relegate science in one side of a tight barrier and religion to the other; there is a region in which the two overlap. Those qualities of the spiritual which are revealed by measurable transformations of matter and of energy in time and space should be studied scientifically, just as the strength of gravity is determined by noting its effect upon the pendulum or the moon. By such study men of science may be led "through Nature to Nature's God." A consideration of the causes which have produced the effects which the scientist ohserves and measures, has frequently, but not necessarily, resulted in a recognition of the bresence of spiritual realities which fill and thrill the universe. But other qualities of the spiritual are revealed only in the discovery of values. They have no time-spaCc relations and are not perceptible to the five senses. These are distinctly in the field of religion; it is religious insight rather than scientific observation which permits their recognition.

Inasmuch as science has by no means completed its survey of the measurable, we should not expect always and easily to find perfect harmony between science and religion. Much more must be learned about the world in which we live, before we may expect all discussions to be settled. It is now impossible to state whether certain realities or qualities are measurable and therefore in the field of science, or non-measurable and therefore in the field of values. In the meanwhile, it is well to recognize the overlapping or debatable territory in which cooperation on the part of all in the search for truth is apparently essential to success. It should not, however, be a source of great discouragement it’

'.uai;:.;1<J€-Ak€§¢'§ibfl" "" fl)’ .- "-‘_

[Page 385]

~.-ma*mt-:‘M'YF

fr." ’atdflhrlé‘fa’fii MWWJVflAWm‘

PRESENT TREND OF SCIENCE AND RELIGION 385

mxillicts arise between scientists and theologians. Even the most lmrned and open-minded scientist may find himself temporarily m opposition at some point to the most rational-minded and

ntelligent man of religion. Both the theologian and the scientist

l:.l\'c a long way to go before the problems of life are all solved .an Truth is completely known.

The ”man in the street" is firmly convinced that the scientist 2x able to discover the facts which pertain to the measurable mnsformations of matter and energy. He is not so sure that the qualities of the spiritual which have no relation to time and space \Jll also be grasped with precision and certainty. He may take range by binding himself to the unreasonable idea that some f‘Jl‘thUlar official or document is magically authoritative and

nt'allible. But sooner or later the active mind will inquire into

tllc nature of such serfdom. Avenues of approach to knowledge umceming both tangible and intangible realities must surely be upcn to all; some individuals may advance farther along the .l\'L'llUC than others, but all may enter. There is no cornering of the market of wisdom; in a scientific age. no magic can pertain to .lutl'lol'lty in religion. It must be just as reasonable to be aware of ~piritual realities as of material realities. Such awareness is the wence of revelation; it is the crux of religious experience.

But revelation and experience are not identical. Revelation unncs only through the interpretation of experienCe. An cxp:ricnce is neither true nor false; it may only be real or fancied. 2 it be real, then it is like a fact, neither right nor wrong. but ~2mply an actuality. Just as statements concerning facts may be .uturate or erroneous, so the interpretation of an experienCe may he true or false. It is the business of theology to sift the true interpretations from the false. Thus revelation rests upon human .zhility to understand the experiences of life.

Here the well-known fallibility of human minds and senses zhruws an ominous shadow across the path. Can men be trusted to interpret religious experiences correctly? The world abounds mth cranks, and more of them are of the religious variety than n! any other; fanatics concerning religion are to be found in every

[Page 386]386 WORLD UNITY MAGAZINE

community. Of course, it is ”human nature" to think that any person who does not interpret experiences just as we do, is either a crank or a fanatic; but that presents the problem. How may v. t escape agnosticism if we find so many people, apparently pOSSCSSL'xi of the same sort of intelligence or at least having somewhat similar bodies and brains, differing so widely in their interpretations of similar experiences that each declares all the rest to htfanatics? Can the seeker after truth concerning religion ever haVC any confidence in the theologian's ability to sift the true interpretations from the false?

The wise theologian is also a scientist. Applying the test 01 pragmatism, he asks the question, “how does it work, what artthe results in human lives of each possible interpretation of the experience under consideration?" He answers the question hxthe appeal to facts of observation and experiment, not by any a priori reasoning nor by any consideration of what he thinks the results ought to be. That is the method of science. It applies in the field of values just as truly as in the field of measurable realities. Obviously, on this basis no final verdict can be rendered in a theological dispute. What worked in the tenth century, fails utterly in the twentieth. .It may have been ”right" then; it is “wrong" now. This is the ”yoke of the kingdom," not only “of heaven" but also of science. The 1917 model of the atom ax depicted by the up—to—the—minute physicist is as unlike the 1917model as the 192.7 automobile is unlike the car of a decade before. Even so "styles in jehovahs" change from age to age. But just as the investigator in any field of scientific research discovers what others have already done in that field before he starts his own experiments, so the student of religion need not feel that he must himself test every possible experience and revelation. It is a wise generation which has learned to profit by the mistakes and the achievements of preceding generations.

The wise theologian is justly suspicious of the abnormal interpretation whether suggested by himself or by others. That does not mean that he should necessarily discard a revelation as erroneous just because it appears to be unusual. Every great ad [Page 387]PRESENT TREND OF SCIENCE AND RELIGION 387

mncc in human knowledge is first made by one or a few indi\ niuals who grasp the new idea far in advance of their fellows. [or the time being the novel idea is abnormal; it has not yet been .u'i‘cptcd as satisfactory by a large number of apparently intelligent human beings who are in a position to pass judgment upon the point at issue. Being suspicious, the theologian withholds his nwn unqualified approval until he and others have had time to test the proposition. If it passes the tests, he becomes its ardent dmmpion, because he is justly confident of the ability of the mmposite mind of normal individuals. When anyone interested

n such matters as these, finds many men thinking independently

m each other, starting from widely separated points of approach, mtluenced by diverse heredities and environments, all reaching closely similar conclusions, he is justified in saying, ”This is the true interpretation: that of which these men are aware, is real."

To be aware of automobiles and stone walls is a prerequisite m existence; therefore we never doubt their reality. Individuals who do not become aware of such things do not live very long in lhc sort of world with which we are familair. On the contrary it is perfectly possible, at least for a time, for human beings to exist without being aware of spiritual realities; therefore many persons doubt their actuality. But man does not live by bread How; life for humankind is something more than mere existence. (.crrainly the higher life involves the type of awareness which religion strives to promote. This is the "eternal life" which unfortunately is often taken to mean quantity of existence instead nt quality of life.

Awareness of the spiritual realities is something which mines to men who are philosophically minded. Apparently heredity and environment have their influence here as elsewhere. There are individuals whose heredity and environment cramp and confine their ability to become aware of God. There are other individuals whose potential resources in this field are of great extent; these may or may not convert their potential ability into actual attainments. Among those who do, may be found each generation's authorities in religion.

[Page 388]388 WORLD UNITY MAGAZINE

Theology makes two fundamental assumptions, analogous to those at the base of all natural science. Not only does it assume that men can interpret correctly the unseen reality of which thc)’ are aware; it also has faith in the uniformity of spiritual laws. The theologian bases his habits of mind and stakes his reputation on the assumption that there are laws in the spiritual realm m non-measurable realities of which he feels certain he is aware Further, he makes another assumption which has no analogue in natural science because it is truly in the field of values. l-le assumes that the universe is essentially right: that the cosmic principle is beneficent, not malevolent; loving, not hateful. He proclaims that the heart of the universe is love; that the world in which We live, superficial appearances to the contrary notwithstanding. is essentially kind. The theologian can no more prove that assertion than the physicist can prove the assertions which he makes concerning the nature of the external world of sense perception. But just as the physicist makes his assumptions and then acts as though they were true, so the theologian lives by faith.

Cause and effect are not so obviously related in the spiritual as in the physical realm. Not only are there many who are wholly unaware of spiritual realities, but those who are aware of them are not so firmly convinced of the uniformity of law in this particular realm. It has not yet been sufficiently demonstrated that spiritual cause is inevitably and uniformly followed by spiritual effect. Because the effeCts of the operation of spiritual laws are difficult to observe, they are frequently slow in assuming proportions large enough to be impressive. Consequently the cause is forgotten by the time the effea is noted. Even if a spiritual principle has been recognized through observation of the activities of other persons, an individual often refuses to believe that the law applies to him as well as to them. The fact that we are individuals is easily interpreted as meaning that we are sufficiently different from others to escape the inexorable working of the spiritual laws which we know apply to them. Others should "watch their steps," but I can safely “play with fire," is a subtle thought which insidiously enters the mind. Or if the individual

[Page 389]PRESENT TREND OF SCIENCE AND RELIGION 389

Pm learned in the school of experience to subjugate his pride and ! strust his own superioritv to the laws of the spirit, he may take rttuuc in the expectation that a benign Providence will upon qucht and in consideration of proper penitence set aside the .;-:11lati()ns in his special case.

In other words, the actual presence and inexorable operation ul law in the spiritual realm have not yet been adequately appreciated. Men have no such universal respect for the laws of the \Pll‘lt as for the law of gravity. But give us time, and we shall L'xlllcr learn or die. Unless the individual develops respect for \piritual laws and orders his life in accordance with them, his .«lulity to become aware of the moral qualities in the administramm of the universe will decrease, atrophy and eventually dis.q‘peat altogether. Although he may continue to exist, he does mt live; he becomes that paradoxical reality, a dead soul. As for the individual. so for the human race collectively; it must learn to utilize the administrative regulations in the realm of the spirit nr it‘ too, must die. The earth upon which our physical existence .kpentls, is a temporal and local reality. Its timc-space relations plsce it in the midst of a continuous cycle of changing events. Just as the solar system came into existence at a definite time and place as a result of measurable transformations of matter and

ncrgy, so at a future time and distant place it will pass through

.muthcr episode of cataclysmal alteration. Doubtless the earth \\1ll remain pleasantly habitable for mankind for many million wars to come, but eventually it must cease to be a fit abode for treatures organized in response to the environment that has so long characterized it. In spite of the superior adaptability of man, 1! is nevertheless certain that there are definite physical limits beyond which he cannot go. He is committed by the choices -..hich his ancestors made, or which were made by environmen! for his ancestors. These limits of surface temperature. air umtcnt, electro-magnetic fields, etc., will sooner or later be (rmsCended by the earth. As a physical reality in the world wnsc perceptions man's days are numbered. Postponing the ucnt for scores of millions of years as we are probably justified

[Page 390]390 WORLD 'UNITY MAGAZINE

in doing, has no bearing whatsoever upon its philosophical implications.

Certain of those implications are readily apparent. If (her: are eternal values in the universe, they must be such as to In independent of the earth with its limitations of time and 5PM"; Man recognizes values in that which he perceives; he cannm describe those values in terms of time and space. He is therefore justified in assuming that they transcend time and are trulx eternal. It is a reasonable assumption that the values of which \\ k are aware, or may become aware, have quantity as well as qualm of reality. If so, they are not dependent upon the physical cnvitonment of the earth. Insofar as they ate appropriated by mankind and become a part of human life, life is indestructible.

If man achieves immortality, it will be because he, although a creature of the earth, who so far as his physical being is con cerned is limited to the mundane environment, has neverthclcbecome sufficiently aware of the spiritual values in existence In incorporate them in his very being. Eternal life therefore from the quantitative as well as the qualitative point of view must he sought In the field of values rather than of materials, of the nonmeasutable rather than of the measurable, of religion rather than of science.

To discover the moral quality of the universe man must be vividly aware not only of those things which have time-spac: relations, but also of those values which transcend such relations. That discovery is possible only through the cooperative endeavor of those who strive to utilize all potential capabilities of mankind. Toward this goal, science and religion are advancing hand in hand.

Ptof. Mathet' s uticle Is the sixth and concluding chapter In a series of six essays he has pr: artd lnr World Unity Magazine on Scinm And eri ion. ”The New World Ruealed b Modern CiCnLC . 'Science and Religion: are Thu Friends or "nemies?', "The Search for God In a Scientific \\ orld . 'Men. Machines and My stics' 'and‘ 'Mincles and Prayer In a Law-Abiding Universe" wete publishc-i in October. Nmembet. December lanuaty and Februarv

[Page 391]Effiflb‘ki’éfiimlflm

THE NEW HUMANITY

“ll"iibaut edifice: or rule; ar trmtu: ar an] argument, Tl): imtittm'm Of the dear love of mmradu."

Edited 6}

MARY SIEGRIST Author a] “You that Can: After,” m.

\- 'rmi New Age that is being brought to birth, the Spirit of poetry, of art and of science will move in ever~widening wave-lengths of freedom and its breath will be upon and will inform all men. The vibrations of the vastet rhythms~the

lululate of creation from the ocean of Cosmic Harmony—will be Heard of all reverently listening ones. The pulsations of stones and glints and trees, these to us hitherto blind and dumb mouths, will .n last he manifest. The little brothers and sisters of St. Francis,

hese too, will be authentic citizens of the new World State.

\\ 2th the demand made by the deepening rhythms of the life.tream will come sharpened spiritual powers and enlarged ca;xlgities of perception and containment. Buried cities and buried --:::.tls will alike come into the great Unmasking.

This mighty movement of the New Humanity bursting ~luul-like through all of its old conventional dams and bound.mes. is fast te-setting the shore—lines. Not to little things do the poets today bear witness. Nor alone. Their voices rise in full ’:.lpason with Homer and Blake and Thompson, with Keats and ‘ltellcy and Whitman and other kinsmen of all time who had “1:?” beyond the smoke; who clearly foteheard and foreknew. \iu ays these listeners by lone sea-breakers heard the "murmuring in all the surfs on all the beaches of the world." And in all tongues hey faithfully recorded it.

Fortunate are the poets now in time—space in that they are lmrn into the fullness of the new orchestration. Truly the "world

39!

[Page 392]391 \VORLD UNITY MAGAZINE

is all before them where to go!" About them, too, is that "Light whose smile kindles the universe." In a new wonder and a 11w. reverence they will watch closely the "labor toward the deVelnp. ment of the Angel within them." Wonder, reverence, compassion -—these are the marks that the New Age will carry on its bro“.

THE MUSIC MAKERS

We are the music-makcrs, And we are the dreamers of dreams, Wandering by lone sea-breakers,

And sitting by desolate streams; World-losers and world-forsakers.

On whom the pale moon gleams: Yet we are the movers and shakers

Of the world for ever, it seems.

With wonderful deathless ditties

We build up the world's great cities, And out of a fabfilous story We fashion an empire's glory:

One man with a dream, at pleasure, Shall go forth and conquer a crown;

And three with a new song's measure Can trample an empire down.

We. in the ages lying In the buried past of‘the earth, Built Ninevah with our sighing, And Babel itself with our mirth; And overthrew them with prophesying To the old of the new world's worth; For each age is a dream that is dying, Or one that is coming to birth. ARTHUR WILLIAM O'SHAL'GHNESSY

[Page 393]

THE NEW HUMANITY

H ELLAS

The world's great age begins anew, The golden years return, The earth doth like a snake renew Her winter weeds outworn: Heaven smiles, and faiths and empires gleam Like wrecks of a dissolving dream.

A brighter Hellas rears its mountains From waves serener far;

A new Peneus rolls his fountains Against the morning star;

Where fairer Tempes bloom, there sleep

Young Cyclads on a sunnier deep.

A loftier Argo cleaves the main, Fraught with a later prize; Another Orpheus sings again, And loves, and weeps, and dies; A new Ulysses leaves once more Calypso for his native shore.

0 write no more the tale of Troy,

If earth Death's scroll must beNor mix with Laian rage the joy

W hich dawns upon the free, Although a subtler Sphinx renew Riddles of death Thebes never knew.

Another Athens shall arise. And to remoter time Bequeath, like sunset to the skies, The splendor of its prime; And leave, if naught so bright may live, All earth can take or Heaven can give.

393

[Page 394]394

\VORLD UNITY MAGAZINE

Saturn and Love their long repose Shall burst, more bright and good Than all who fell, than One who rose, Than many unsubdued: Not gold, not blood, their altar dowers, But votive tears and symbol flowers.

0 cease! must hate and death return? Cease! must men kill and die? Cease! drain not to its dregs the urn Of bitter prophecy! The world is weary of the past“ 0 might it die or rest at last! PERCY Byssm: SHELLEY

THE ROAD

Because our lives are cowardly and sly, Because we do not dare to take or give.

Because we scowj and pass each other by, We do not live; we do not dare to live.

We dive, eachman, into his secret house And bolt the door, and listen in affright, Each timid man beside a timid spouse. - With timid children huddled out of sight.

Kissing in secret, fighting secretly!

We crawl and hide like vermin in a hole, Under the bravery of sun and sky

We flash our meannesses of face and soul.

Let us go out and walk upon the road, And quit forevermore the brick-built den.

And lock and key, the hidden sly abode That separates us from our fellow-men.

[Page 395]

Wmmxmifirrwz.’ram - ,

THE NEW HUMANITY - 395

And by contagion of the sun we may Catch at a spark from that primeval fire, And learn that we are better than our clay And equal to the peaks of our desire. JAMES STEPHENS

0013's WORLD

0 world, I cannot hold thcc'closc knough!

Thy winds, thy wide grey skies!

Thy mists that roll and rise!

Thy woods this autumn day, that ache and sag

And all but cry with color! That gaunt crag To crush! To lift the lean of that black bluff! World, World, I cannot get thcc close enough!

Long have I known a glory in it all,

But never knew I this;

Here such a passion is

As strctchcth me apart. Lord, I do fear

Thou'st made the world too beautiful this year. My soul is all but out of mc—lct fall No burning leaf; ptithcc, let no bird call.

EDNA ST. VINCENT MILLAY

[Page 396]C9; mam Q

THE INTERACTION OF EUROPE AND ASIA

by WILLIAM R. SHEPHERD Dtptm cf Hitter], Colon“: Univmio

I V. Eaflem Way: in Wcflcm Land:

EN we allow the mind to travel back over the five centuries between the time that the Portuguc5t Vasco da Gama reached India in 1498, to the present time, and attempt to estimate juSt what. in the shape of material things, Asia has given to Europe, thcrc is one assumption against which we must guard very carefully the assumption that the changes following the receipt of these material gifts were sudden, that they came all at once, that thc peoples of Europe appreciated that they had received, in a most hasty and unexpected manner, a large number of things with which they had been unfamiliar before. In point of fact, the changes that were introduced came very slowly and very gradually; and only in like manner did the Europeans appreciate the fact that their civilization had undergone a number of rather remarkable transformations, due to contact with the Orient.

Of course, the great agency whereby these material gifts 0: Asia to the Western world became known and were received, was the ocean. It was the ocean that supplied a medium for transportation over which both goods and thoughts might travel far more safely and far more rapidly than had ever been the cast before. In other words, the ocean furnished this medium of (0mmunication to the folk of the sixteenth, seventeenth. eighteenth and nineteenth centuries, just as the air promises to furnish lo: those of us who are living in the twentieth century, the medium , for the quick transportation of thought and mayhap also of goods and persons.

396

[Page 397]p

”mind WW“ a N Basrznn ways IN WESTERN LANDS 397

ORIENTAL INFLUENCES IN ENGLAND

In speaking of the introduction of Eastern ways in Western lands, I center attention upon Great Britain for a variety of teatons. In the first place, because Great Britain was the European Lountry that above all others acquired the largest dominion in .\sia and exercised on the whole the greatest influence over Asia. That being the case, it was also the country that would necessarily receive the largest number of impulses from Asia. A further

reason why we would single out Great Britain is that it was our rrstwhile motherland, and what we ourselves, as offshoots of

(ircat Britain, have received from the Orient came mainl y through the motherland directly or indirectly.

In viewing these Eastern ways as they penetrated into Western Linds, I consider the subject from a number of points of view: I :rst with reference to certain changes accomplished in manners .an customs. This has to do with the introduction on a larger mile and at a cheaper cost of commodities already known in \\'cstem Europe and emanating originally from Asia. The intruascd number of such commodities, and the relatively greater dicapness in price, were due of course to the use of the ocean as .l highway over which the things could be brought, since ob\‘HIUSly it was cheaper to come by ocean than to attempt to go over land.

The second main respect in which manners and customs would be affected by these exchanged products from the East us that which had to do with the introduction of new articles, those hitherto unknown altogether. And third, with the bringing ‘Ivcr to Europe from Asia and the transference from Europe to -\mcrica of things which throve better in America than they .ur had in their original home and which could not thrive well

I-Zurope. such a thing for example as sugar—canc, which flourdzcd much better in America than it did in its original home of

\~E.l.

Moreover it must be borne in mind that possibly the ten

r.utest factors in the material civilization of the West all origi.ucd outside of Europe,—some wholly in Asia, some wholly in

[Page 398]398 wonLD UNITY MAGAZINE

the Near East. The ten in question were: silver, gold. silk. fun, cotton, spices, sugar, potatoes, rubber and petroleum.

Now of those several commodities, silk, cotton, spices and sugar came originally from Asia. And some of them, like pctroleum and rubber, though found originally outside of Europe. now reckon Asia as one of the chief producers. China alone among Asiatic nations furnished six of the greatest, best in gredients in the makeup of our civilization, both material and intellectual. One might go so far as to declare that China wry curiously agreed that three of these great commodities should be for men and three for women. The three for men were the matiner's compass, gunpowder and printing; and the three fur women were tea, silk and porcelain; though it does not necessarily follow that the two sets of three are mutually exclusive.

EUROPE ADOPTS NEW CUSTOMS

With reference now to certain specific things: Because of contact between Europe and Asia, facilitated through the use of the ocean, great quantities of jewels and precious stones from the Orient poured into the West, bringing a series of effects upon changes in dress, adornment and general utility—not only jewels and precious stones as such, but a large number of other things came in, in vastly greater number and at a far cheaper cost than had ever been the case before. Accordingly there ensued in W cstcm Europe, from the sixteenth century onward, a richness and elabotateness in dress and personal decoration far beyond anything hitherto known. It was because of the contact of Europe with Western Asia in particular that there was introduced the custom of masquerading. The word masquerade itself is a pure!) Arabic term, and it means a buffoon who renders things ridiculous The use of masks and masquerade costumes and the like was something derived direct from Asia. The custom of wearing earrings, that appeared before the sixteenth century, was derived wholly from Asiatic practices. Because of a closer contact with the East, Europe enjoyed something that it had never had before. viz., far cheaper clothing: that was due to the introduction or

[Page 399]”13,me

EASTERN WAYS IN WESTERN LANDS 399

cotton goods in particular, for the European men and women tiressed themselves in a cheap kind of woolen goods mixed with flJX and known as fustian, or else dressed themselves in linen made out of flax alone. Now with the bringing in of cheap grades of cotton goods it became possible {or Europeans to wear undertlothes and stockings and to have sheets and pillowcases. Your 1 n glish yeoman of the sixteenth century commonly laid his head .1: night to rest upon a stick of wood covered over with a piece 02 linen or a piece of woolen, but his descendants knew what it ‘.\;IS to sleep on cotton sheets and cotton pillow-cases. The introluction of these cotton goods from the East and notably from India caused a marked change in the sumptuary laws of the land. I'hosc laws had fixed costumes for men and women, in accordanCe u Ith social and economic condition, so you could tell by the eye in which grade of society an individual belonged: but after the

ztroduction of cotton goods on a large scale, sumptuary laws

ml to be done away with. Furthermore, Europe not only owes

m Asia cotton goods as such, which resulted in the cheapening ..9 wearing apparel and the placing on the body of underclothes .msl stockings, but also the introduction of certain very fine soft luxurious wools which Europe itself was unable to produce. like pure Angora goat and camel's hair, both of which were derived 'mm Asia.

Then when the nineteenth century came on, there were i gratin articles of dress taken over by European ladies for negligee, fluxes of a purely Oriental nature. like the Japanese kimono iuztl (Lhinese mandarin robe.

The custom of using fans was derived from Japan and was .::;Lnuwn in Europe until the sixteenth Century. Introduced in imncc. that country began to be and has since remained the .3; :ct' producing center of that useful article.

The umbrella and the patasol were likewise derived from r?-. liast. The Greeks had known something about the use of the

mhrella and parasol, but as the Middle Ages came on, the use of

‘me two articles had disappeared. In the East the umbrella and

31: parasol had been used and employed as emblems of distinction

[Page 400]400 WORLD UNITY MAGAZINE

for royalty or nobility, pages being employed for the purpose m carrying umbrellas or patasols, very huge and very gaudy at timu over the heads of highly important personages. Now in the \\'m the parasol and the umbrella fell from their lofty state th" introduced.

From the Orient also came to the knowledge of Europe [llL‘ manufacture of dye stuffs, of purple and of saffron and of mam other hues which have pure Arabic or other Asiatic names.

From the Orient also came a greatly increased quantity or perfumes and the substances whereby the manufacture of perfumc‘ was promoted, substances like sandalwood and certain extracts made from secretions of civet cat and the musk, both of which are natives of Asia. That is one reason why the Europeans m high degree persisted in not taking baths,——because they hail got imported perfumes from the Orient in considerable quantities and at a relatively cheap rate; it was not necessary m take baths. In fact, Louis XIII was known to take such barh‘ as he had, by means of sprinklers filled with perfume. Reulh the European habit of taking baths beginning with the English. the everlasting tub in the morning, the cold dip, certainly was derived from India; and it was not until the second half of tllc eighteenth century that the Englishman began to take baths regularly. He noticed.the Indians took it. With that good plan he could dispense with all perfumes.

The appearance of buildings and grounds in Western Europa underwent great changes and embellishment because of the introduction of numerous articles that came from the East.

80 too the floors underwent a change in appearance and like wise the walls. Upon the floors of European homes rushes disappeared and their place was taken by carpets and rugs from thtEast, since now it was possible to import carpets and rugs m greater quantity and at cheaper acres. So, instead of having :i'c walls hung with tapestries, there came into use a produCt brought from the Orient by the Dutch. coming from China, known .13 wall paper; and the first wall papers manufactured in Europe in imitation of the Chinese, had the form of tapestties.

[Page 401]EASTERN WAYS 1N WESTERN LANDS 401

There was a certain well known article of pottery which we will admire very greatly although it has passed out of general use .md is now employed chiefly for museum purposes, known as Majolica, a name derived from an island off the East coast of \pain, Majorca. Arabs had learned from India and China to nunufactute this glazed pottery. That knowledge passed to \pain. and from this place, this island, was subsequently trans:errcd to Italy. But beginning chiefly in the sixteenth century and

Jti‘lcl‘ing great force as the seventeenth and eighteenth centuries

"\cnt on. majoiica. also an Eastern article, was replaced by china .mii porcelain. It is easy enough to see from the name of this particular pottery where it came from—Chinaware. Porcelain is .1” Italian and Portuguese word; but the Venetians first, and \‘mndly. the Portuguese and Dutch brought to Western Europe Um marvelous glazed pottery which we call chinaware, and mu grades of porcelain. Both the Italians and Portuguese were «ruck by its resemblance to a certain kind of seashell along the eres of both Portugal and Italy. The seashell is highly polished .mJ known as porcelina, meaning little pig. They accordingly Applied to glazed pottery the name porcelina. Hence our word pureelain.

(Ihinaware. whether of cheaper or more expensive and liner mrts, was imported at first mainly in the form of vases, cups and ~.uieers: and the reason why the cups and saucers were imported

n such quantities was because their coming was accompanied

M the introduction of a certain Chinese drink known as tea.

From the Orient came for the embellishment of European i.nmes. lacquer ware, which is simply made of rosin secreted from mm” insects living on trees of India and other parts of Southern \sia.

An adornment of our households consists of a small bowl of ruh. They were imported from China in the seventeenth Century.

From the same country came not only in ancient and medieval tlnlcs dominoes and playing cards, but came the perfect craze with which Western Europe and the United States has lately been .lfiiiCth, a certain game called Mahiong.

[Page 402]402. WORLD UNITY MAGAZINE

Earlier than the introduction of Mahjong, however. full of high estate who did not relish exercise enjoyed themselws in what were called palanquins or sedan chairs, a direct importatimi from India, from the Sanskrit palyanka meaning a bed; and sinuit was brought first to France and manufaCtured there in a platecalled Sedan it was known from that time on as the Sedan Chair

Then too in the seventeenth century appeared in the churchof Western Europe and in ecclesiastical processions a species u: highly ornate canopy, often made out of silk and satin or sum;very wonderful colored wool. and it was called palladium. cltller placed over statues of saints or else carried over the heads m ccclesiastics in parades or processions. It was called palladium from the Italian name for Bagdad, whence the stuffs were originally imported.

Late in the seventeenth and early eighteenth centuries there appeared scattered about little summer houses called klosl‘x from the Turkish word kushk, meaning pavilion. The idea m this summer house was promptly elaborated into booths for [l]; selling of newspapers and the like in the streets of European Citieunder the name of kiosks. '

Also from the Orient were brought large numbers of flowcn and trees which diversify Western landscapes and gardens.

FOOD PRODUCTS FROM THE EAST

Now we turn to food products that we owe to the Otlcnt. their introduction. their cultivation and use. certain contemporary opinions as to their value, and the elTCCts of them on diet and the culinary art.

The knowledge of the water way to the Orient resulted in the importation on a greatly increased scale of commoditizs already known. They were brought in much more cheaply. aml this led to a huge increase in the use of spices and of all commodities carried over from Asia to Europe. In ancmnt and inulieval times, spices have been regarded far and wide as most valuable. To us today it seem: incredible that condiments “ere employed so extensively in medieval times. Their recipes call {or

[Page 403]EASTERN WAYS IN WESTERN LANDS 403

\llCh strong seasoning of food with Eastern spices that were one m 0an his mouth to drink, it would seem a burst of steam should puur forth. In order to awaken thirst, men were accustomed to l‘C-LlCVll their food with spices; and we still have that expression xx hen we speak of devilled foods. We mean by that it is heavily provided with spices. Men often ate spices raw.

We still use sugar for the purpose of preserving, also to make unpleasant medicines taste better, and many a pill has been \ugar-coated in order to be swallowed. Not until the second half ml the 17th century did its use become at all general in the West, .m.l this was due to the fact of its being transplanted by Europeans

mm Asia. It became cultivatable in the tropical parts of America.

\nuthet factor responsible for the European use of sugar was its wployment to sweeten tea and coffee, which also came from the (man.

The orange tree was brought by the Portuguese from China .ll‘ollt the 16th century and planted in the city of Lisbon, the URI of all the orange trees found in southwest Europe.

The only domestic animal given by the New World, by ,‘micrica, to Asia. had an Asiatic name immediately fastened upon it although it came from Mexico, and that bird is the turkey; also called turkey in England; in France called dindon ”From India" still. Dindon simply means ”Big thing from India." The Dutch call it Cock from Calcutta. And it came from Mexico. Why was it called turkey in England alone? Because it muntl its favorite food was furnished by the Danubian provinces m Turkey. It was fond of maize, Indian corn.

There are also certain domestic animals which are very \rviceable indeed, which came from Asia in the 17th and 18th tcnturics. namely, the gold and silver pheasant and the bantam. the hantam is derived from the island of Java. There is a certain place in Java known as Bantama. Quite a number of other kinds »: domestic fowls, like Cochins, come from Southern Asia. From Mirly times onward, especially during the 18th and 19th centuries, ‘mm Arabia came a great number of blooded horses, Arab steeds, xAL‘Ll for crossing with European horses.

[Page 404]404 WORLD UNITY MAGAZINE

Turning to beverages. of the non-intoxicating sort,—the won! ”tea“ is a Chinese word. Only one of the provinces, however. uses the word té. Most of them use cha, and the Japanese use the word cha. From the middle of the 17th century onward, like coffee from the Orient, tea itself proceeded from China and India. and coffee from Arabia, and particularly from Mocha, and (hunt to Turkey. How greatly tea was appreciated, notably in England. is shown by the sonnets written in the middle of the 17th century. which mention it; and in Phillips' list of cultivated vegetables we have celebrated verses with reference to tea.

Turning to another phase, the social results of the introduction of these new beverages, like chocolate from the New World, the immediate results seem to have been to effect an increase in temperance 'in the use of spirituous liquors. Another social effect of considerable importance from the introduction of tea drinking into Western Europe. was the highly important and significant social practice known as the Five O'clock Tea Tea became so popular in England that the East India Company had difficulty in supplying the English market, up until the second half of the 18th century, when it began to import enormous quantities, so much so that the English market suffered from a surplus to such an extent that England sought to dump some of that tea on the Thirteen Colonies, with somewhat disastrous effect. If it had not been for that connection of England with India. we would not have had that Boston Tea Party.

But as tea became extremely popular in England, coffee took its place on the Continent. Both of these beverages were introduced from the Orient some time during the middle 17th century, and were followed almost immediately by the ereCtion in England of what were known as Coffee Houses, and on the Con tinent by the Cafe. Now the Coffee Houses became meeting places for political, social, literary and other groups, just as the Cafes on the Continent did. From these meetings in Coffee Houses where the beverages commonly consumed were non-intoxicating, there came into existence the highly important social institution which spread like wildfire over the world, called the Club.

[Page 405]EASTERN WAYS 1N WESTERN LANDS 405

The word appears in the second half of the 17th century directly an connection with Coffee Houses, and derived from the term "dump." meaning a group or bunch or gathering of some sort. hnr some reason that I don't know the letter "m" dropped out .md the "p" was replaced with a ‘b." The club, a social institutmn known everywhere in the world by the selfsame word, was .{erivcd from meetings in Cafés and Coffee Houses.

\\'e have other things from the Orient not so pleasant. ‘I here were introduced in the 13th and 10th centuries three incases‘ known as cholera, bubonic plague and beri-beri. Cholera A an Asiatic disease, the bubonic plague likewise; they were i‘rflllght by rats on vessels carrying cargoes from the Orient. Heri-heri is a disease communicated to Western Europe from Polynesia. The reason why the natives there suffer from beril‘erl‘ which is a purely Polynesian term, comes from the circum\mncc that European machines polished rice, and the Europeans mltl this polished rice to the Polynesians, and they promptly J:\‘clopcd bcri-beri from it. Prior to that time they never had it. Polishing rice removes certain vitamines from the rice and anyone xx ho lives wholly on polished rice will get beri-beri. That is one or the actions and reactions of the East and West.

As to social changes: The Orient offered great attractions to Luropeans to fare forth and see the world and make their fortunes. h resulted of course in bringing over from Europe considerable zzumhers of natives who preferred to make their homes and forHlncs in the East. At times this emigration was not altogether voluntary. Notably was this true in the course of the 19th century when in order to get sailors for the British Navy and mercantile marine the practice arose of seizing persons along wharves and Inwer streets 0‘ English cities for service in the China trade. and the name used for the practice was shanghaing, which of course 1\ derived immediately from the name of the Chinese city.

ORIENTAL COMMUNITIES IN THE \VL'ST

Now one very serious social consequence of this contact with last and West, with regard to its reacrion upon Western con [Page 406]406 WORLD UNITY MAGAZINE

ditions, was the introduction of Orientals into Western communities, and particularly into the United States. A problem has arisen that hasvnot been solved yet, particularly in the Western portion of North America, namely, the migration of Chinese and Japanese in considerable numbers, and their establishment in a purely European population. That problem is never great when the number is small. It becomes great only in proportion as the number increases. Broadly speaking, it may be said racial problems hardly ever assume the size and significance of problems until there is a very large number of persons of a race difl'erem from that which predominates. A small number produces no problem; a large number produces it almost invariably. But it is a problem impossible when Orientals are transplanted into Western communities. but not when people from Western communities are transplanted to Oriental areas. And the reason is perfectly plain. So long as the European belongs to the master race he decides for himself what shall be the relationship. But when the Oriental, not belonging to the master race. plates himself in a white community, he becomes subject to influenCes and must yield to them or else finds his position impossible. Various features of these problems are sentimental and emotional doubtless, rather than something that rests upon a question of interests only. It is not so much that the Oriental settling in the Western community has a different language or a different culture. but it rather is because both parties become extremely sellconscious as a result of the large number of Orientals among Europeans.

As to the extent of the racial prejudice, that as l have intimated, will depend upon numbers alone.

You know when we meet a stranger what impresses us is not the stranger's face but his type. We don't see the individual himself; we see only the type to which he belongs. Therefore if there be anything about his appearance or facial expression or about his manners or about his department which is different from the things to which we are accustomed, the strange, the curious, the quaint, the outlandish, all impress themselves upon

[Page 407]

EASTERN WAYS IN WESTERN LANDS 407

w. and we think of the type and not of the individual. Now the Oriental who has established himself in a European community hm change his dress, his manners, his deportment,—his outward appearance. The only thing he can not change is his face; and it a his faCe which immediately produces the idea of differentiation

11 type.

You see what happens.

There is a conflict that is bound to break out, a conflict

Fmt is external and international, and that is internal and moral.

This Oriental planted in the Western community becomes tialturally a \Vesterner; facially, physically, he remains an Otimm]. And it can be easily seen that as a result of the effects of u'\'ironmcnt, all sorts of ideas and institutions arise among ( )nentals which are not found in any other lands.

Both the Chinese and Japanese of the United States have

npressed upon them a sense of inferiority. Whatever they

. mmpt they- ate very apt to encounter opposition and irritation Qtause they are strangers. B0th legislation and judicial decree .H': apt to be invoked against them because they enter into all .Lixxses of business and compete with American associates. The pneral tendency of public sentiments is unfriendly.

Those Japanese and Chinese, born and educated in the i :nted States, going back to China and Japan. do not understand !.1;‘.lnesc and Chinese. Their role is to interpret the East to the West . muzse although they do not understand the languages they are

n hetter position to learn more about Japan and China and .- :erpret Japan and China to the Western world, than is the ‘-'\ tsterner himself.

While it is difficult for the elders, the younger people adapt "unselves quite readily to the American environment: but “me is a marked difference between the Japanese and Chinese n: the second generation, as to how they behave. The Jag.lnue are much better behaved than the Chinese of the second \Hcrzltion.

European imports from the 16th century onward, of com"unlitics from the New World, Africa and Polynesia, had caused

[Page 408]408 WORLD UNITY MAGAZINE

marked changes in European industries, because new markcn were found for European goods, in exchange for the raw producu of the Orient and elsewhere. These raw products of the Oricm and elsewhere she was using for manufacturing purposes. Europc had such things to ship as her manufactured textiles, silk and cotton goods and the like; and Europe underwent a rapid scrim of changes.

In passing. silk culture was made known to Western Europe. and from the 17th century onward flourished notably in Fraimand Italy not only because the soil and climate of France and. Italy are conducive to growing the mulberry trees upon which the silk worm feeds, but because the Jesuit fathers brought homc. concealed in bamboo tubes, the precious silk cocoons, the export of which was prohibited.

But when finished Chinese silk and finished India cotton goods were brought into Western Europe there was a furore {or a while, because they could so readily underscll materials manufactured in imitation of them in Europe itself. and particularly the finished cotton goods of India and the Near East, which proved to be a formidable adversary in competition with locally manufactured goods of Western Europe. This was particularly true in the case of the introduction of readymade materials for clothing. white cottons, hangings, upholstery and the like.

Early in the 18th or late 17th century, came the fashion of wearing calico. At that time, in the early 18th century, the govern. ment of France prohibited under heavy penalties the entry of printed cotton goods. A writer of the 18th century remarks that the ordinanCes on this matter were so rigorous they authorized crowds to tear calico dresses of? women who dared to wear them in public, and those who sold such goods were punished with the galleys or hard labor.

Fashion however approved and the women developed a special liking for these cotton goods. The prohibition became virtually inoperative because of the stubborn opposition of the women of France. Apart from these more superficial changes. however, we must realize one much more important effect.

[Page 409]

EASTERN WAYS 1N WESTERN LANDS 409

ASIA STIMULATED THE INDUSTRIAL REVOLUTION AND CAPITALIZED MODERN PROGRESS

For various reasons, in the second half of the 18th century, meat Britain was supreme on the seas, and by that time had muted to build up a huge empire. When it lost the United States, Ihc Thirteen colonies, it replaced that loss by India. Not only that. but because Britain had become mistress of the seas, and our seas, she had also become the chief commercial power of

m- time. That country had possessed for untold ages, stores of

ma]. iron and water: it also had men of eminence who might 1:.n-e possessed inventive genius. But why were these stores of ”ml. iron and water not turned to effect by their genius until the Monti half of the 18th century, just when England became expreme and possessed itself of India?

You might have machinery, but so long as there was no market for the products of machines, what was the use of having 'nachinery? Markets must be found. money must be found, to mancc the machines and make the wheels turn round. Whence hune the money? It came from the conquest and plunder of India. \ut enough capital had been evolved for the purpose until then.

From about 1757 onward, from the time of the battle of l’lessy, for a number of years, a highly significant change is noted in the operations of the British East India Company. The txport of silver and gold to the Orient by that Company pracncally ceased. Hitherto precious metals from Europe had been zhe chief medium for the purchase of Eastern wares. But from {he middle of the eighteenth century artvzml, something like fifteen. million pounds sterling, (sez'enty-iwe million dollars, multiplied by ten for its purchasing power. seven hundred and

nty millions of dollars), were retained in England because the

mlux of wealth from India made it possible to keep the bullion

In England itself; and it was the presence of the bullion in EngLmd itself that made it possible to supply the capital and credit ixecdcd to finance their machines.

[Page 410]

WORLD UNITY FORUM

Certain questions confronting thoughtful people today ue not merely importent—they are un‘ eseapable. If they are not solved rationally. they will solve themselves by the vety pressure of :thh. good or ill. Petths the outstanding need of the times is something in the nature of an international forum in which mind: of diifetent countries. races and religions can meet on common ground for :21 exchange of views promoted {or the suite of truth and the enrichment of experience. While civilizauun is gathering its forces together to produce new institutions based on mutuel confidence and good“ 112. every effort. however slight and unassuming. put forth as an upped to the internatinml mind. mil have value at lent fot the indiViduaIs concerned. In this depmment the readers of World l'mn Magnet}: are invited to express their opinions on matters which reflect the restless, experimenu! nature of the age.

IS PREJUDICE AGAINST INTER-RACIAL MARRIAGE DECREASING?

A recent moving picture exploited the contrast between the nature of a Nordic young woman and that of a half-hrccd girl of the same age. Incident after incident was presented in order to show the superiority of the 'pure' type over the unfortunate offspring of an inter—ra‘cial (and incidentally, illicit) union.

But a psychologist would have completely reversed the scalc of values. The half-breed girl possessed the vital, dynamic qualities, the Nordic ideal of womanhood stopped short at the negative virtues of 'sweetness' and amiable charm.

The sinister elements revealed in her darker sister: were they foreotdained by her heredity, or merely compelled by her cnvironment? How much of the prejudice against intcr-mcinl marriage has a rational basis, in biological fact; how much is irrational—the blind repudiation of environmental values made as unfavorable as possible by traditional prejudice?

Were all social and external conditions equal, would interracial unions tend to lower the human standard, or on the contrary prove to be an immense stimulus, evoking richer physical, mental and spiritual elements? The opinion of dispassionatc people frequently anticipates the results of actual testsz—what arc the views of World Unity readers?

4m

35f P' l v.3

.

“1:12;: 1.4 .. I

[Page 411]

APOSTLES OF WORLD UNITY

VI—HAMILTON HOLT

b] . THEODORE MARBURG Aether am! Pullia'n

HE momentous step of Hamilton Holt's life was putting forward his proposal for a league of peace when the Great War was only a few weeks old. It appeared in the Independent in September, 19r4.

Arbitration treaties and the voluntary institutions set up M the Hague Conferences had failed to prevent the awful catatlysm which Germany had let loose upon the world. Men were randy to band together to stay the hand of the aggressor and so to Set up a sanction of peace, that is to say, introduce positive .md obligatory measures to supplement the merely voluntary

nstitutions theretofore relied upon to settle international

quarrels.

Holt suggested a great confederation or league of peace "prepared to use force against any nation which will not formcar force." The signatories were to agree to respect and guar.mtt-e one another's territory and sovereignty; to settle all disputes peacefully; to set up a periodical assembly to make rules

mich were to become law unless vetoed in a stated period; to

mlucc armaments; to have the right to withdraw on due notice; mil to be liable to expulsion from the group by unanimous vote u: the other members.

One need only turn to the Covenant of the Leagu 2 of Nations to realize the extent to which these proposals were destined to

play a part in the history of the race. . Holt's next step was to secure for publication worthwhile mmment on his plan. From Richard Olney came this: ”The 4"

[Page 412]412. WORLD UNITY MAGAZINE

merit of your proposal is affirmed by the experience of the people of the United States under their national Constitution." The plan ”presents enormous difficulties. But enormous difficulties are not necessarily insuperable." John Bassett Moore pronounCt-tl the principle sound and David Starr Jordan believed it not impossible that some such scheme would “come within the range of practicable politics."

Certain friends were next consulted by Holt with a view to determining the best method to launch the projeCt. It was decided to have a group of purely scientific men examine the question at a series of meetings and draw up a tentative plan for a league of peace, which plan should be passed upon later by men or wider practical experience. All this was done. In the latter group. called in to criticise what the earlier group had done, were William Howard Taft and A. Lawrence Lowell; and at the meeting at Independence Hall, Philadelphia, June 17, 19:3. where the League to Enforce Peace was formally launched, these two men became respecdvely its president and chairman of executive committee.

It must nut be thought that the ideas developed in Holt‘s 1914 article were new tb him. Some years previously his honored father, Judge George C. Holt, had pointed out to Hamilton the importance of the peace movement. The son looked into it, realized that his father had not overstated its possibilities and promptly became a disciple.

As an onlooker at the Second Hague Conference (1907), as editor of the Independent, as a member of the executive committee of the New York Peace Society, and later as president of the Third American Peace Congress at Baltimore, he got to know the subject in all its bearings; and the understanding displayed in his published articles soon placed him among the leaders.

In cooperation with the World Federation League he took part in framing the peace resolution adopted by Congress in June, 1910, and later signed by the President. That tesolution, it will be remembered, looks to limitation of armaments by international agreement, to combining the navies of the world in the

[Page 413]7' .‘47 "'7 HAMILTON HOLT 413

uncrests of peace, and to other means to reduce military expenditurc and lessen the possibilities of war.

In an article in the North American Review, September, 1910. dealing with this resolution, Holt touches upon the history of the movement for world federation. He makes mention of Penn, Franklin, Burtitt, Sumner, Ladd and Hale as contributors oi the past to this important literature. He reviews the more recent proposals, beginning with Hayne Davis, whose many ximgazine articles in the first few years of the present century greatly interested Holt and helped him to formulate his own x_ieas, especially in the direction of constructive organization mt peace as opposed to mete protest against the horrors of war. He reviews also Richard Battholdt's proposals to the Inter;urliamentary Union in 1905, those of Andrew Carnegie at St. .\ndrews in the same year, the plan of Jose Battle y Ordonez of l'ruguay presented at the Second Hague Conference and that of 'l’heodore Roosevelt, set forth at Christiania in May, 1910. .M'rer analysing these various proposals. Holt assumed that any .mrld federation must contain the following fundamental provisions: 1. Each nation in the League to respect the sovereignty .md territorial integrity of the others; 2.. The armies and navies .11 the members of the League to be at its service to enforce the detrees of the international tribunal in all questions which the memhem of the League have previously agreed to refer to arbitration; 3. {he military forces likewise to sustain any member of the League

21 a dispute with an outside nation which refuses to arbitrate.

Moving forward to the following year, we find Holt's .1.i\iress at the Third American Peace Congress at Baltimore. .\i.l)' 3, 1911, foreshadowing the proposals of his 1914 article. He g.ggests a league of peace with the following provisions: 1. The nhligation to arbitrate (as later in 1914 proposal); 2. The Hague (nurt or other duly constituted courts to decide all disputes hich cannot be settled by diplomacy; 3. A periodical assembly m mrmulate law (as in 1914 plan); 4. Each member of the League in have the right to arm itself according to its own judgment;

Right of withdrawal (as in 1914 plan).

[Page 414]414 WORLD UNITY MAGAZINE

It is a matter of interest that the use of force to punish [lit lawbreaket, a principle previously advocated by Holt and agnzn to appear in his 1914 proposal, was also included in the Baltimore address as originally planned, and was omitted from that atlkll'CM on the advice of his associates who felt, at that time, that amattempt to coerce a nation would be too much of an undertaking

In his Baltimore speech and in his previous articles, Holt traces the growth of the idea of a league of peace and of the various principles embodied in his plan, mentioning the embryu leagues of the past, the various projects advanced by thll‘ll’xcrs from time to time, the emphasis which Kant places on politiul organization as the essential condition of enduring peace. thtgrowth of justice based on law within the State, and the fact that today, in the international realm, there still exists the right of private vengeance—unassociated State vengeance—side by side with courts of justice, 3. condition which passed away from within the nation many centuries ago. We see here the source or Holt's peace philosophy, so aptly summarized in his Statement that “Peace follows justice, justice follows law, and law follom organization. "

The 1914 article was thus the ripened fruit of years of experience, investigation and thought. Holt's great service was In sifting the various proposals of the past, seleCting from among them the sound and practical, and putting them forward at a moment when opinion was awakening to the vital need for their acceptance and application.

The League to Enforce Peace, the existence of which, as “thave seen, was due to Holt's initiative, cooperated with several English groups, notably James Bryce's committee and the League of Nations Society headed by \Villoughby Dickinson, to put the League idea over. It had a most active career until the summer 0: 192.0 when the majority of its executive committee asserted that the Republican Party. if successful at the polls, would carry us into the League of Nations. Holt and several of his associates. at that time Republicans, maintained that the Harding following would not only keep us out of the League of Nations but would

[Page 415]

HAMILTON HOLT 415

hi their utmost to kill it. It was on that rock that the League 1.» Enforce Peace was wrecked. Holt, and the men referred to, f. rt their party and openly allied themselves with the Democratic l‘my as the avowed friend of the League. An additional motive air this step was the sense of outrage they experienced at the .u- in which the Republican group in the Senate were treating President Wilson. Later on, Holt was chosen by the Democratic i‘my in Connecticut as their nominee for the United States \xmtc. His opponent, Bingham, had just been elected Governor (.mmccticut by a majority of ninety-five thousand votes. Holt, Em was running on a League platform, was beaten, but succeeded ‘. Llltting down his opponent's majority by iifty-five thousand He's. in 1918 Holt visited the Allied battlefronts as a correspondent, . »! in 1919 acted as liaison officer, at the instance of Colonel

iilll‘C, between the United States delegation at the Paris Peace

a -i:iicrcl’lcc and the delegation which the League to Enforce Peace ' .Li sent there. The successor to the League to Enforce Peace is the present iuigue of Nations Non-Pattisan Association. Holt was one of

prime movers in founding that, as he was in establishing the

imtirmv Wilson Foundation. .\t'ter years of writing and lecturing in every State of the zun on world organization, Holt has settled down as the i".\‘i\icllt of a Florida college, where he is trying to break away

nu the tradition which regards the student as a receptacle into

- :ch knowledge is to be poured. He wants him to do his own

ILing. He seeks to surround him with the atmosphere of

mung and conditions for work with fellow students with ' 'znzn to discuss subjecrs of common interest under the guidana'

:mincd minds and then allow him. to a far greater eXtc-nt than

~ the common practice today. to find his own way in the world

feas.

[Page 416]

THE WISDOM OF THE AGES

Edited by

ALFRED W. MARTIN Society [or Etbiul Calm, New York

The Sacred Scripture: Of Hinduimt

THE UPANISHADS (CONTINUED)

NDERLYING all Upanishad thought is the joint doctrine of Karma-transmigtation. According to this doctrine. every living person has had a previous existenCe and will be reborn in some organic shape, whether as .l

plant, or as an animal, or as a human being, according as he hm lived. In other words, everyone gets automatically the kind 0! transmigration which his deeds (Karma) have necessitated. For example, the man who has stolen grain becomes a rat; the woman who has stolen perfume becomes a muskrat; the priest who has stolen money intended for the ceremonial sacrifice to one of the gods will, in his next life, become a vulture, or a crow, becausc these birds make their living by stealing food. As it is written in the "Svetasvatara" Upanishad (V. 11—12.)

”According unto his deeds (Karma) the embodied one successively

Assumes forms in various conditions.

Coarse and fine, many in number,

The embodied one chooses forms according to his own qualities.

Each subsequent cause of his union with them is seen to be

Because of the quality of his acts and of himself."

”Either as a worm, or as a moth, or as a fish, or as a bird. or 416

[Page 417]

THE SACRED SCRIPTURES OF HINDUISM 417

,h a lion, or as a wild boar, or as a snake, or as a tiger, or as a pt mm or as some other in this or that condition, he is born again Ezcrc according to his deeds (Karma)."

[Elsewhere in the Upanishads, this Karma-transmigtation “I nCcSS is conceived in terms of caste distinctions, as'in the follow:n: passage in which the author foresees moral behavior causing mnsmigration into the priestly or the warrior or the merchant:mncr caste if that behavior has been worthy, but into the lowest nr schltol’ caste if unworthy, or even into the group of outcasts.

“Those who are of pleasant conduct here—the prospect is, miced. that they will enter a pleasant womb, either the womb m .1 Brahman, ot the womb of a Kshatriya, or the womb of a \ .iisya. But those who are of Stinking conduct here—the prospect n indeed, that they will enter a stinking womb, either the womb ..2 .l dog, or the womb ofa swine, or the womb of an outcast ( .mdala)."

"Like the waves of great rivers

There is no turning back of what has been previously done.

Like a lame man

Bound with the fetters made of the fruit of good and evil;

Like an actor in temporary dress;

Like a painted scene falsely delighting the mind,

5’ Is the condition of the soul).

MAITRA U., IV : 2.

”According as one acts, according as one conducts himself. w does he become. The doer of good becomes good. The doer of

\ xi becomes evil. One becomes virtuous by virtuous action, bad

“\ had action.

"But people say: 'A person is made (not of acts. but) of ‘mrcs only.' (In reply to this I say:) As is his desire, such is his rcmlvc; as is his resolve, such the action he performs; what a nun he performs, tlmt he procures for himself."

BRIHAD, V: 4, 5

[Page 418]418 wonm UNITY MAGAZINE

Vedism knew nothing of this doctrine of transmigratim, The religion of the Rig-Veda presented to its devotees the proslx \: of life in a solar paradise as the reward for good deeds am! A corresponding hell for the wicked. How then did this docmu of transmigration originate? The answer would seem to be rim the Hindu mind,—subtle, naive, speculative,—could not rest .i: ease in the Vedic doctrine. And so there appeared one day. in (h; ninth or tenth century, a certain Hindu, who, nervous ans. dubious about the permanence of this life in heaven amongy (h; Vedic gods, askedz—What if the good deeds done were not numerous enough to guarantee perpetual life in paradise? In that cauthere would be death in heaven as there was on earth; and. if a man can die twice, why not many times? From such Speculation it was but a step to the belief that the law of moral compensation operates not in the strange. unknown, distant Heaven, but her; on the familiar earth, death and rebirth occurring over and mu again until sin and virtue have adequately and completely received their respective punishment and reward, each death inllowed by rebirth into a condition determined by the net result or conduct in all earlier lives.

Thus the notion of rebirth, once entertained, was duly developed into a clearly defined doctrine based on the law of can»and effect and called in Sanskrit "Karma." It has its Christian equivalent in the familiar apothegm of the Apostle Paul, "Whatsoever a man soweth that shall he also reap." Emerson stzmx’ it in the terse phrase, "The dice of God are loaded." Karim means deed, or more specifically the eflm of deed on the subsequent character of the doer. The thinking and the though: the doing and the act, all pass away, but not Without leaving enduring traces on the character. These effects 1er called mmslwmx, deed-structures; their preservation makes r;incamation possible. Actions, like seeds, bear fruit, smm early, some late, in the course of man's successive rebirtln and Karma is the mysterious law which binds each life to the one next preceding it.

We are what we arc today, good or bad, or good and bad.

[Page 419]THE SACRED SCRIPTURES OP HINDUISM 419

l‘L‘tJllSC of good and bad deeds done in previous states of ex.xtt‘llCL‘. This present life is only a link in a chain of lives

‘tmugh which we have already passed. We do not remember

than but they have left their indelible mark upon us. Hav--:: no recollection of any previous state no one has any >.::i)\\lctlgc of how his moral account stands, or as to what Pm next incarnation will be, but it is automatically determined m the operation of Karma.

The old Vedic religion, as revealed in the Rig—Veda, was txxtntially optimistic because it looked forward to endless happiness in the solar paradise; but its successor, Brahmanism, as I';\'£'LllCd in the Upanishads, was essentially pessimistic because ‘: looked forward to a practically endless succession of rebirths ‘ .mrc the law of Karma had been fully worked out and rein\Jrnatinn (cased. And this explains the fact that no sooner had -=~.: )uint doctrine (Karma-transmigration) become established

‘:.m believers began to cry out for a way of escape from successive

.ml practically interminable rebirths, because the process had mmme to them a horrible nightmare and daymate, an unmitiJJIul horror from which release must somehow be found. Strange flat in our day so many people should be turning to reincarnation .~.hcn these philosophically-minded Hindus had turned away 'rqu it with loathing and sought a way of escape from it. It milmu from what has been said that the final purpose of the I mmslmtls was to point the way of escape from the practically - .‘ less chain of existences in which death marks the passage from J ”A to link. As in the scriptures of all the other religions, soherc

~ the l'panishads the quesfion is raised "What shall I do to be .nJ'a" And here obviously salvation means the cessation of Ewrllls. permanent escape from reincarnation and return of the uni .uman) to its source in the universal soul (Arman). Very ‘\“il\l[ is L'panishad teaching as to the utter insufficiency of nrmtt-s (the religion of the Brahmans) to attain the goal. i -. [‘qu oi the many passages touching this attitude are the fol»..x mtg reminding us of the first chapter of Isaiah and the sixth

Micah in the Old Testament:

[Page 420]42.0 “'OR'J) UNITY MAGAZINE

"\"erily, verily. they who worship, thinking sacrifices are our work; they, indeed, return hither again." “Unsafe boats are these sacrificial forms. They who approve them go again to old age and death." MUNDAKA U., I: 2., 7

Over against this negative teaching as to the way of escape from rcbirths stand the positive prescriptions contained in these two groups of selections from the Svetasvatara Upanishad; the one group making knowledge of Brahmai as the ultimate Reality the condition of return to earth; the other, Yoga-practices—rrcpressing the senses, controlling the breath, and other austeritics. —the word Yoga meaning a yoke (subduing) of the senses; also a yoking of the individual atman with the World-Atman.

(A) KNO\\‘LEDGE or BRAIIMA THE “’AY 'ro SALVATION "By knowing God (Brahma) one is. released from all fetters. Brahma—knowers become merged in Brahma Intent thereon, liberated from rebirth." var. U., I: 7, 8

“Those abiding in the midst of ignorance, Self-wise, thinking themselves learned, Hard-smitten, go around deluded. Like blind men led by one himself blind." MUNDAKA U., I: 2., 8

"He, who has not understanding, Who is unmindful and ever impure, Reaches not the goal, But goes on to transmigration. He. however, who has understanding, Who is mindful and ever pure, Reaches the goal, From which he is born no more.” KATHA U.,I:1, 2.

mwwmm—m. W

[Page 421]THE SACRED SCRIPTURES OF HINDUISM 42.1

"What is perishable, is primary matter. What is immortal and imperishable, is the soul. Over both the perishable and the soul the One God rules. By meditation upon Him, by union with Him, and by entering into His Being More and more, there is finally cessation from rebirth.” SVET. U., 1:7, 8, 10

They who seek the Soul (Atman) that verily is the immortal; that is the final goal; from that they do not return; that is the «upping (of rebirth).

”He who according to rule has learned the Veda from the

.1mily of a teacher, in time left over from doing work for the

(:dchcr, he who in a home of his own continues Veda-study in .n (lean place and produces sons and pupils; he who has concenfmtcd upon the Soul (Atman), he reaches the Brahma-world and .lncs not return hither again; yea, he does not return hither .i:;ufl."

”They who proceed to Brahma return not to the human mntlitions here, yea, they return not."

CHANDOGYA U., IV: 15, 5

"When a seer sees the brilliant Maker, Lord, Person, the Brahma-sourcc, Then, being a knower, shaking off good and evil, Stainless, he attains supreme identity (with Him)"

"That subtle Soul (Atman) is to be known by thought \threin the senses fivc-foldedly have entered. The whole of men's thinking is interwoven with the senses. When that is purified, the Soul (Arman) shines forth." MUNDAKA U., lll:1, 9

Thus absolute renunciation of the finite, futile, illusory, “Orlkl; the rejection of every earthly desire; the realization of

[Page 422]42.2. \VORLD UNITY MAGAZINE

Oneness with the Infinite One—this produces union with Brahma. it is the Upanishadic salvation.

(n) YOGA PRACTICES THE \VAY OF SALVATION "When cease the five Sense-knowledges together with the mind And the intellect stirs not--That they say is the highest course."

"This they consider as Yoga, The firm holding—back of the senses. Then one becomes undistracted. Yoga truly is the origin and the end."

"When are liberated all The desires that lodge in one's heart (To live in this world of suffering, sorrow, illusion (Maya) Then a mortal becomes immortal. Therein he teaches Brahma. When are cut all The knots of the heart here on earth Then a mortal becomes immortal. —«Thus far is the insttuCtion." KATHA U., VI:10,11, 14

Clearly then the ultimate purp05c of each human soul, (atman according to the Upanishads, is to attain realization of the truth that he is essentially identical with the World-Soul (AtmanBrahma) or as it is expressed in the famous phrase tat mam .m. "Thou art That." Given realization of this truth, rebirth ceases forever because this is a saving realization. It breaks into life. destroys the subsequent effect of deeds which would otherwisc bear fruit in later lives and so puts an end to reincarnation. Thc atman returns to the Atman whence it came; the human soul unites with but is not absorbed by the World-Soul. For union is

[Page 423]THE SACRED SCRIPTURES 0F HINDUISM 47.3

vmt to be confused with absorption; that would be to miscon\L'EVC the Hindu idea. Absorption has physical associations and

rnplications; moreover, it suggests loss of identity on the part of

\xhzlt has been absorbed. But for the Hindu the real union is .uhicved not by the loss but by the illumination and expansion .~: consciousness. He holds that when the individual ego is united with the universal Ego it finds its real self and extablixbe: its .Ecntity instead of losing it.

[Page 424]

THE RISING TIDE

Notes on current books possessing special significance in the light of the trend toward world unity.

Edited by

JOHN HERMAN RANDALL, JR. Department 2] Pbilauply, Collin“; Uniwnir}

Reading Lil? of Current Book: an lVorld Unit] 6. RELIGION

TI): following give the attitude and the diJcot-m'c: of modem 1d»)?ars a: to fix nature of tin reli 31014: life of the simpler peoplu. It i: frmdam of t/Ji: Jar! that .mrmim are made a: to II): early history of rcligz'w

THE BIRTH AND Gnowmor RELIGION, by GEORGE r0011: moom (Scribum)

PRIMITIVE RELIGION, by ROBERT H. LOWIE (Bom’ and Lircriglvt) The most recent account, critical of earlier theories. These arc to [‘6 found, together with a wealth of concrete detail. in:

Tm: GOLDEN BOUGH, by JAMES G. FRAZER (one‘volume ed.) (th millml)

ON THE THRESHOLD or RELIGION, by n. n. MARETT (MdCIIlil'l,.lll:,

MYTH, MAGIC, AND RELIGION, by n. MALINO\VSKI

TI): following deal in a relatively impartial 747?] with fl): great lwMriml religion: of the world:

Tms BELIEVING \VORLD. by LIS\\'IS BROW'NE (Macmillan) An elementary account by ajew that wt us the appetite for more facu

Tm: WORLD'S LIVING RELIGIONS, by R. E. HUME (Scrilnum) A brief manual 'of facts.

Tm: COMPARATIVE STUDY or RELIGIONS, by A. G. “'IDGERY (IhlIiam: and Nargan) COMPARATIVE RELIGION, by J. E. CARPENTER (Holt)

43-4

-<~tvl,.->¢~W

[Page 425]

CURRENT BOOKS ON WORLD UNITY 415

( HMPARATIVE RELIGION AND TBE RELIGION or nu: FUTURE, by

ALFRED w. MARTIN (Appleton) These books show the spirit in which modem scholars are trying to put off their prejudices and view religions impartially.

lx‘monucnoxv TO THE HISTORY OF RELIGIONS, by c. H. TOY (Har17ml) Standard works. I'm: WORLD'S GREAT RELIGIONS, SEMITIC, by ALFRED w. MARTIN

(Appleton) Mumows, PAST AND PRESENT, by JAMES A. MONTGOMERY, ed. (Lippincatr) im: UNITY 0P RELIGIONS, ed. by RANDALL AND SMITH A symposium. Hm.-\'v'LLAH AND THE New ERA, by j. E. ESSLEMONT (Bahá’í) The modern prophet whose message was the unity of religions. ( mmmATlva RELIGION—A SURVEY or ITs RECENT LITERATURE, by L. n. JORDAN (Oxford) A bibliography.

T/u' following more detailed work: give an imight into II): Ipirituul ‘ .':..-!.r of II): great bixtorical religinm:

i.! “15.9 FROM THE GREATER BIBLE. ed. by WILLIAM N. GUTHRIE (Sr. Marla, N . Y.)

m 1 LCTIONS FROM SIX GREAT RELIGIONS, cd. by INTERNATIONAL HOUSE (Reynoldx)

Anthologies designed to show the similarity in the highest religious Ideals.

ii: nmusM m TRANSLATION, cd. by n. c. \VARREN (Harvard L'. P.) The great Buddhist documents.

I w \.\', by LAFCADIO “EARN (Houghton Mifflin)

\ DAUGHTER or THE SAMURAI. by E. svomoro (Doublcd‘g) \‘ivid accounts of religion in Japan meeting the new forces of the modern world.

in»: HISTORICAL DEVELOPMENT or RELIGION m mea, by w. CLENNELL (Dumm)

‘. ( ()MPARATIVE STUDY or LIFE IDEALS. by Y. rcxu Chinese and Westem religions and moral attitudes compared.

H!\I)L'ISM, by L. D. BARNETT (Oxford) « m 1-; AN!) OUTCAST, by DHAN G. mummy (Darren)

[Page 426]42.6 WORLD UNITY MAGAZINE

MY BROTHER'S FACE, by DHAN G. MUKERJI (Damn) The spirit of modern Hinduism.

MOHAMMEDANISM, by HURGONJE (Putnam)

TI): binarical development of C/Jrixtianitj in the [1311: Of Hum: .thJolarlj reuarcb:

THE HEBREV‘V Pnopnn'rs, by n. L. OTTLEY

JESUS 0F NAZARETH, by J. KLAUSNER (Macmillan) A picnlrc by an enlightened Jew.

T0\\’ARDS AN UNDERSTANDING or Jesus, by v. SIMKHOYI'HH

(Macmillan)

Puts Jesus in his historical setting. LANDMARKS IN THE HISTORY or EARLY CHRISTIANITY, by Knmwp LAKE (Hougbtwl Mifllin) THE APOS'rouc AGE, by A. c. MCGIFFERT (Scribnm) THE GO!) or THE EARLY CHRISTIANS. by A. c. MCGIFFERT (317-11,. mu) THE MISSION AND SPREAD or CHRISTIANITY, by ADOLF HARxxu;

(Putnam)

Modern accounts of the formation of Christianity. TI): Win"! 0] Medieval C/Jrixtimzit}: SELECTIONS FROM THE GERMAN MYSTICS, cd. by w. R. INGIS

THE GOLDEN LEGEND, by JACOBUS DE vonAolxn (Dent) RELxGxous ART IN FRANCE IN THE 13TH CENTURY. by E. MALE (Dmf

Tb: current: of Protextmztixm.‘

PROTESTANT THOUGHT BEFORE KANT, by A. c. MCGIFFERT (SmL mu)

THE RISE OFMODERN RELIGIOUS IDEAS, by A. c. MCGll-‘FERT (Mum millml)

Pnouzsnmusm AND PROGRESS. by ERNST TROELTSCH (Punmnfi

Statement: of Modern Liberal Cbriuiauit}:

T\\'ELVE MODERN Aposruzs AND THEIR CREEDS (Duflield)

MY IDEA or GOD, cd. by JOSEPH FORT NE\\'TON (Little)

\VHAT ls CHRISTIANTY? by ADOLF HARNACK (Macmillan)

Raumoxs or AUTHORITY AND THE RELIGION OF THE SPIRIT, by A. SABATIER (Damn)

[Page 427]CURRENT BOOKS ON WORLD UNITY 42.7

1111: FINALITY OF THE CHRISTIAN RELIGION, by G. n. FOSTER (U. of Chicago)

l 111. FAITH 0F MODERNISM, by SHAILER MATHE\VS (Macmillan)

I 1111' YEARS, by BISHOP WILLIAM LA\VRENCE (Houghton Mifflin)

\1w CIIALLENGES T0 FAITH, by SHERWOOD EDDY (Damn)

H1 .xmxln' AT THE CROSS-ROADS, by JOHN HERMAN RANDALL (Dodge)

|{11.1u1ox AND HISTORIC FAl'ms, by OTTO PFLEIDERER (Huebscb)

511: RELIGION or YESTERDAY AND Touonnow, by KIRSOPP‘LAKE

(Haugbtan)

Philomp/u'c attitude: toward modem religion problnm.‘

1111' MEANING or Gon IN HUMAN EXPERIENCE, by \NILLIAM E.

IIOCKING (Yale U. P.)

A recent statement of philosophic idealism.

\11xuz, RELIGION, AND REALITY (Macmillan)

1:1 11.1“: A NEW CORRELATION or SCIENCE AND RELIGION, by n. u. STREETER (Macmillan)

R1 1.1o1ous EXPERIENCE AND SCIENTIFIC METHOD, by u. N. \VIEMAN (Macmillan)

R1 1.10105r m nu: MAKING. by ALFRED NORTH \VHI'I'EHEAD (Mac millan)

Four recent attempts '0 adjust science and religion. R1 \sON 1N RELIGION, Dy GEORGE SANTAYANA (Scribuen)

1': \‘IONISM AND THE SPIRITUAL LIFE, by GEORGE SANTAYANA

(Scribnen)

The religion of a modern sceptic.

‘\\ ETHICAL PHILOSOPHY or LITE. by rnux ADLER (Appleton) Thc religion of an agnostic moral philosopher.

7. IDEALS OF LIFE

1111. Ruvou‘ or MODERN YOUTH, by BEN n. uxosm’ (Bani am! Lircrigbt) ( )ú1 CHANGING MORALS. cd. by FRIEDA xmcuwmr (Bani) The dissolution of the old codes. I’HUGREw

1.11. IDEA 0F Pnoakuss, by]. a. BURY (Macmillan)

I

[Page 428]42.8 WORLD UNITY MAGAZINE

PROGRESS AND HISTORY, by r. s. MARVIN, ed. (Oxford) THE IDEA 0F PROGRESS, by w. R. INGE (Oxford)

'rouaunon TOLERANCE, by HENDRIX WILLEM VAN LOON (Bani and Liveriglrr/

PEACE

NEWER IDEALS or PEACE, by JANE ADDAMS (Macmillan)

INTERNATIONAL RELATIONS, by PARKER T. MOON, ed. (Macmillan;

FOUNDATION OF WORLD UNITY, by ABDU'L-muu (World Um!) Pub. Co.)

To THE N ATIONS, by PAUL RICHARD (Pond)

THE HEART or THE WORLD, by GEORGES DUHAMEL (Century)

PROJECTS IN WORLD FRIENDSHIP, by J. LOBINGIER (Chicago U. I’.,

A PLAN or EDUCATION 1'0 DEVELOP INTERNATIONAL JUSTICE AM) FRIENDSHIP, by DAVID STARR JORDAN (World Fed. Educ, Auac.)

Demoancv AND WORLD RELATIONS, by DAVID STARR Jonmx (lVorld Bank C0.)

GENERAL CRITICISMS OF OUh CIVILIZATION

CIVILIZATION: 11's CAUSE AND CUIu-z, by EDWARD CARPENTER (Stribtun)

\VHAT Is CIVILIZATION? by MAETERLINCK, MUKERJI, ETC. (Duflicld)

CIVILIZATION on Cwnuznxoxs, by H. GODDARD AND MYRON ll‘ STEARNS (Bani 0' Livm'gbt)

RACES, NATIONS, AND CLASSES, by HERBERT A. MILLER (Lippincott);

Tm: Pnospncrs or INDUSTRIAL CIVILIZATION, by BERTRAND AND DORA RUSSELL (Cmtmj)

Tun SALVAGING or CIVILIZATION, by H. o. waus (Macmillan)

Tflonumo, by HENsqu \VARD (Babbs-Mmill) ,

Tm: NEW AGE or FAITH, by JOHN LANGDON-DAVIES (Viking Prm)

(Prof. Randall's lists on Religion and Ideals of Life have been preceded by similar lists on History, Science, The Sciences of Man. Philosophy. and Education. The entire series have been reprinted and can be obtained from Wcrld Unit} at the nominal sum of ten Cents.)

[Page 429]

CURRENT BOOKS ON WORLD UNITY 42.9

BOOKS RECEIVED

wumvsn sonnets, by WILLIAM ADAMS sums

I'm; UNITED STATES ‘or AMERICA, by ALBERT PERRY mucmm (Oxford Pram)

ULH'Es or ENDLESS AGE, by HENRY NOEL BRAILSFORD (Harpm)

lm-z REALM or ESSENCE, by GEORGE SANTAYANA (ScribnerJ)

( HRISTIANITY, by CHARLES GUIGNEBERT (Matmillan)

( ux'namponnv THOUGHT or GREAT BRITAIN. by wmolanv (Knopf)

\l ms UNCLE SHYLOCK, by HARRIS (A. mid C. Bani)

x n..\'cr~. AND HUMAN PROGRESS. by 5111 OLIVER LODGE (Damn)

\\‘n,-\'r ART Is, by 0. w. r. LODGE. (Damn)

I'm. LOGIC or MODERN PHYSICS, by BRIDGEMAN (Macmillan)

l‘nmmva MAN AS PHILOSOPHER, by PAUL RADIN (Appletan)

\HUL'T OURSELVES, by HARRY A. OVERSTREET (Norton)

‘\\.-\LYSIS or MATTER, by BERTRAND RUSSELL (Harcourt)

‘YHBOLISM, by ALFRED NORTH \VIIITEHEAD (Macmillan)

(mums or THE Wokua \VAR, by SIDNEY n. my (Mannillan)

lh mxo Human, by ALBERT Léox Guéluuu) (Scribnm)

'I m. RACIAL BASIS or CIVILIZATION, by FRANK H. HANKINS (Knopf)

'\ RELIGION or TRUTH, JUSTICE AND PEACE, by lSlDOR SINGER (Amos Sacha)

i)“ GENFER PROTOKOLL, by HANS “'EHBERG (Georg Stiller. Berliu)

.ILVI’ICE AND JUDAISM, by MAX\\’ELL SILVER (Bloch) f3

>111);sz COUNSELING, by RICHARD H. EDWARDS AND ERNEST x. HILGARD (Nat. Council on Religion 1'» Higher Education)

‘aUTIf—Book: minced or a:lrtrtiud in tlu': puuimtiau can b: parclzaml by mail [ma 5‘; ' I’M Unit)- Magazim for ([7: publixbcr'x 1th put: ply: panagc.

[Page 430]

NOTES AND ANNOUNCEMENTS

Two months ago in this department the editors announced that arrangements were under way to include a monthly summary of international current events among the features of anJ) UNITY MAGAZINE. It is a pleasure to confirm this promise by the definite statement that out April number will publish the first of these monthly summaries. Our international news department is to be edited by Prof. I)!’.\"L'I" l’rt‘Lim of the Department of History and Government. University of Rochester. Aside from the hall-mark of authority and experience given by this academicconneCtion. I’ruf. I’u-lcim- is adequately presented to the readers of \VORLD UNITY h_\' his admirable article in the present issue entitled The Price fur ,tdft'.

• * *

While the inhabitants of the modern industrial metropolis are undergoing intensive mental development through their preoccupation with scientific appliances. and traversing a spiritual life consisting of adaptation to successive formulas. the farmer. perhaps. is beating the largest portion of the burden which destiny has laid on this crucial time. Aside from the obvious problem ofpricedisadvantage .iml unfavorable marketing methods Constantly mentioned in the press, the farmer has other and more significant problems today, on the outcome of which the very stability of

411.

out urban existence may depcnt! Early issues of WORLD ern' Mm.ZINE will interpret these significmt problems in articles by Mr. C. l? Ansley. We are not permitted to stmhere the many reasons why Mr Ansley's views on farm life lmu' special value, but even the mm: modest author cannot conceal Klle excellence of his style nor the truth of his thought.

1. 1. t

The stage in the evolution of a mag:zine at which the editorial antl business departments Cease to haw any mutual contacts of a creative nature has fortunately not yet been reached by “’0an UNITY. A jourml never intending to subordinate its fundamental policy to commercial interests ought not to arrive at that particular stage at all.

The editors of WORLD UNITY, at any rate, are just as much interested as thc business manager in the problem of bringing the magazine to the attention of those who would like (0 read it if they had it called to their attention. The average person no doubt bcliexes that nothing Is easier than to use the matxelous facilities which the United States has devclr oped for distributing periodicals (u the countless newsstands found on every Main Street from the Atlantic to the Pacific. The fact is, however. that the greater the facilities es [Page 431]NOTES AND ANNOUNCEMENTS 431

v..!~hshed by industry, the more .mfnrmly must they be employed. \\ mm» errr suffers, in this respeCt,

mm the same disability that overhunc the hand craftsman when

'~.muf.ICture became a funCtion of

ch machine. The presiding genius

I the average newsstand has interest .:.h- in volume business.

1: hlls to the editorial department,

accordingly, to point out to our readers that their friendly recommendation, at this time, can vastly reinforce the effort of our business manager to reach the ‘valiant ten thousand' awakened minds functioning among the one hundred and twenty million A mericans. for whom alone this publiCation will have any meaning or value.

INDEX

WORLD UNITY MAGAZINE

Volume I , October, 1927—3141111, 192.?

Title:

‘~ :vm‘, Jase, by Robert Morss Lovett, 1.61 - w Smltzn, Tue, by lsidor Singer, 1.39 p. R Evu-zws, by John Hernnn Rmdall, Jr., ~. 1:}. 1m), :81. 354 , humus, Linn. by Albert Léon Guérard, 8; m-- x uv. Tn: Sou. or, editorial, 367 , -. x mm Wan, Tue New or, by 'Abdu'li‘alu. I46 . y ‘. mus .«snlmusnxouausu.byEdward K Troxell. 99 ' ‘ «nus. Rmmma LIST or CURRENT BOOKS . \. by John Human Randall,Jr.. 358 - t «nus, Tux lmnunlosu. Bulnu or, h ( omtance Morley, 3|; 1 mm: AND Asu, Tm; lrnnucnos or. by \'\ mum R. Shepherd, 165, :45. 318, 396 - . u_ “'0an Usrn', 353 , t -: . Tm: SEARCH IOI, IN A SCIENTIFIC Wont), h Kirtley F. Mathet, x47

Emm MI, Sunn Scurwns or, by Alfred

\\ Martin, 105, 185, 146. 416 ~ Lnln’, Rumsn LIST 0! Cunnn BOOKS as, t \ John Herman Rendell.Jr., 6| 9'. :1. Tu: meu’ or, by F. 8. Marvin. 74

2, 1 x. Hnuuos. by Theodore Matbutg. 4n

2‘ \uNl‘h‘. Tun an, ed. by Mary Siegtist,

u. 1:5.2-04. :67. 33°

lunauusu, Raumors. editorial, :9;

Exam): Usrn', Tm: Vaxnu PROBLEM or, by Kenneth James Saunders, 1:9

INDIVIDUAL, TIIE, AND nu: GRUL‘P. by Herbert

Adolphus Miller, 194 'JORDAN, DAVID STARR, by Charles Henry Richer, x;

LAUSANNE, GETTING Tu£.ETIIBR AT, by Mimi \\'. Martin. 1.;l

MAN, Tm: Sunsu; or. by John Herman Randall,jr., L09

MEN, M muss: AND Mx‘nus, by Kirtlcy F. Mather, 2.71

MIRACLES AND PRAYER l.\' A L.\\\'-.'\lllnl\'h L‘vausu, by Kirtley F. Mather. 3;;

NATURE AND Tm: Luv up Low, by \ ladimir Karapetofl’, 1.97

FEAL'E, THE PIKE run, by Dexter Perkins. g(u;

mesopm‘. Rumm‘. Lm‘ or (.k «us: “uni: on. by John Herman Randall, Jr‘, 13.;

Pueus: Tn: Plumsutm. by Yone Nuguthi. 41. Tu: DESIIE or NATIUNx, by Edwin Markham, 4:; Lanes or MUHAB GARDEN, 4;; Tuna an DAY) \Vnw, by Angela Morgan, us; Tuwnns lksuxuu'. by deard (’1!penter, :16; A Suut'a hnmu, by Muriel Suede, 1:7;Taunnlxscunloss, by Witter

[Page 432]432. WORLD UNITY MAGAZINE

Bynncr. 22.7; Fnou GITANJALI. by Rabindrmxb Tngore. 22.8; I Hun lr vus Cancun Ammst MI. by “'8'! Whitman. 22.8; Mm to I'll! Anon. by A. E., 2.04; Aulsnv. by A. E., 2.05; SACIID SIGNS, by Nicholn Roe rich, 2.0;; BY AN Ancum Canvass Port. 2.06; SAND um Fougby Kahlil Gibran, 2.06; Fol You, 0 Dauocncv, by Walt Whitmln, 2.68; Jmus. by Buban Young. 2.68; Sn NO‘I' 'nlu Snuoou: Nwaur AVAILBTH, by Arthur Hugh Clough, 2.69; Lav: Umu'unu, by Shakespurc, 2.70; Ann run GunCOMPANIONS, by Will Hnycs, 331; Tun Music Mucus, by Arthur William O'Shaughncssy. 392.; HILLAS, by Percy Bysshc Shelley, 39}; Tu: ROAD. by James Stephens, 394; 600'; Wont), by Edna St. Vincent Millay, 395

Pvluc. Tue. AND Its Pnonuaus, by John Herman Randdl,Jr., 219

RELIGION, RIADING L151- or Cuxum BOOKS on, by John Herman Randall, 12.. 42.4

Rulolon—Wnn CAN RELIGION Do? “3x112 Um" Fawn, 3;;

ROAD, Tux. by James Stephens, 394

Roumn, RomuN. by Albert Léon Guérard. 309

Scams. Moons. Tun an Wonm Re. vuun av. by Kirtley F. Mather, 18

Scumu AND RILIGION: An Tun Fmasos 9: Exlulas? by Kinlcy F. Maxhcr, 39

Sclzsc: AND RELIGION, Tun Pleszm Tum) or. by Kinley F. Mather, 379

Selma. Rnnmo LIST or Cmux'r BOOKS ox, byJohn Herman Randall. JL, :87

Salsas or MAN, Till, Rnnmo List ()2 Cunm BOOKS ON, by John Herman Rmdtll,]r., 2.15

SCIINCIS. SOCIAL, Tul Umncnlon or, b. John Hcrmnn Randall, Jun, 354

Sm-mn. Bnoxnss Bum“ VON. by John Mcz. :96

UNITY. Tun Sclammc AND Ruumovs Dnnr Towanos, by Hubert Adolphus Milkr, 4;

UNITY, Tun Umvnsn, by Suarez. 366

Wu. Dunn's Was AND Runons or, b. William R. Shepherd. 2.

Wu. MUST 11 Ba? editorill, 2.2.7

WISDOM qr ma A635. Tun. ed. by Alfrcd W Martin. 2.1, 105, 185, 2.42, 346. 426

Wonu) Imam TODAY. Tun. by Jams Stephens. 2.2.6

Wonu) Ounoox, Tun, by Home Holley. s:

Wont) W3 LIVE IN, Tue, by various authors, 229- 3'5

WORLD UNITY. Aros‘rus or, by variom authors, 13, 83, 196, 2.6:. 309

Won.» Um-n', BIOLOGICAL Sunless or. M Ernest M. Best. 12;. 291

“’0an Uurn', A SHIIIUAL BASIS run. hx‘ Dhnn Gopal Mukcrii, 258

\Voun Um", CUIIIN‘I‘ Boots on, cd. b.John Herman Rmdall.]r.. 58, 22.9, 2.09, 1‘1.

354 Wont) UNIn', ECONOMIC, NATIONALISM .szv,

by John Hcrman Randi". jn. :82 Woun Umn' Foncu, 353, 410

Won» Unmr. Tn: lnul. 0!, by John Herman Randall, 3. 75

Author:

'AIDIJ'L-Bluu, The Need of the East and Wcst. 146

But. Emu! M., The Biological Sanctions of World Unity. II}, :9:

anun, \I'n-rn, Temple Inscriptions, 12.7

Cnnmu, Enwun, Towards Democracy.

26

L ' uou. Al‘lflul Huou, Say Not the Struggle

'lnght Availclh. 2.69

A. F... Mai to the Angel. 2.04; Artistry. 2.05

Gunn, KAuuL. Sand and Foam, 2.06

Guélun, Aunt Lion, Léon Bourgmis, 83; Romain Rolland, 309

HAYES. Wm. Mm the Great Companions.

33*

Hounv, Houcn, The World Outlook, 5:

Runners, Vumml, Nature and the L2“ of Love, 2.97

Lovm. Ron“ Mom. Jane Addams. 2.61

Mnnum, Tuwoon. Hum'lton Holt, 4n

Munuu, EDWIN, Tb: Desire of Nations. 4:

Mann, Aunt) W., The Wisdom of the Age2.2, 10;, 285, 2.41. 346. ‘16

anm, F . 5.. A Century of Hope. 74

Mann, Kiln." F.. The New World Revulcd by Modern Science. 2.8; Science am! Religion; Are They Friends at Enemies’ 59. Th: Surch for God in I Scicntific Wot“. 247; Men. Machines and Mystics. 271. Minds and Prayer in a lawAbidxng

[Page 433]

INDEX 433

l'xmerse. 335; The Present Trend of Science and Religion, 379

Mu, Jmm, Buoness Bertha von Suttner. 196

\1n 1 n'. [inn ST. Vmcun, God’s World. 395

\!:x x u. Henna? Amunus. The Scientific ar‘d Religious Drive Townrds Unity. 44; 'I he Individual and the Group. 1.94

\1 .ums, Axon”, There are Days When, 11.;

\1. 41 um, (kmsnncn, The International Bureau at lzdutation, 315

\1‘ HUI. Duns Gout, A Spiritual Basis for “urld l‘m'ty. 158

\ml .m. Yuma. The Pilgrimage, 41

. I m u'mmmsx‘, Anlluu WILLIAM. The Music \hkers. 391.

I'» nms, Dunn. Peace, The Price for. 369

H «mu, Jmm HIIIIAN, The Ideal of World l'mt). §. 75

'r, «mu. jolm Human. JL, Current Books nn World L'nity, 58, 134, 1.15, 1.87, 358, 41.4; l'ne Public and Its Problems, 11.9; The Sci:r..: of Man, 1.99; Nationalism and Economic “nrld L'nit)‘, 1.81; The Unification of the mual Sciences. 354

Ruin, Cunns Hen", David Surf jordm, 1; '

Routes, NICHOLAS, Sacred Signs. 1.05

Swrmus, Kumaru J., The Vexed Problem of World Unity. 1.1.9 ‘

SIIAKESPIAII, love Unalterahle, 7o

SIIILLIY, Pucv Brssnl, Hellu, )9;

Snnunn, WILLIAM IL, Despite Was and Rumors of Wu. 1.; The Interaction of Europe and Min, 165. 1.45, 318, 396

SIIOIIS'I', Man, The New Humanity, 41, us, 104. 167. 330, 391

Susan, [51001, The Amos Society, 1.39

STEPHENS, James, The World Interest Today. 1.1.6; The Road. 394

Snow, Mann. A Soul's Faring, 11.7

Suniz, That Universal Unity. 166

Two", Rummmnn, From Gitaniali. 11.8

TIOIELL, EDWARD L., Education and Internationalism, 99

WHITMAN, “'ALT, I Hear It Was Charged Agninst Me, 11.8; For You, 0 Democracy. 1.68

YOUNG, Bun“, Janus, 1.68

The International Journal of Ethics

JAMES H. Tur'rs Managing Editor

T. V. SMITH Auociate Editar

For thirty-five years the leading quarterly in its field. TIM Irmrrun’aual journal of Ethic: numbers among us contnbutors the foremost wnters in America and Great Britann.

lts province is both the central field of ethical knowledge and

pracu'ce, and the bordering fields of law, politics, economies. literature. and religion. Promoting the study of ethics and of Other sciences in so far as they bear directly upon conducr, the journal is a common ground {or the interchange of views between students of law and studcnts of ethics and the social sciences.

Publixlml quarterly in the ”1011be of Octubcr, jammy. April, 10111114!) Snbxm'priau 33.00 peryur. Single topic: 7; mm

THE UNIVERSITY OF CHICAGO PRESS

[Page 434]WHO DICTATED THE KAISER’S FATAL DECLARATION OF WAR?

Sooxnn or later the psychologist will reveal the truth ulmm the age-old instinct of the mass to find a scapegoat to earn the burden of their sins.

No individual, and no ‘inside‘ group, can he held ultimattlx responsible for the European War which destroyed the vitahn of a great continent.

Behind the Kaiser. the Czar, the Prime Ministers and men other official directly implicated. stood the indiflerence of th-tso-called righteous people in every land. All those of us \\’hu failed to make positive effort for international peace, who liu-J smugly within personal or group privilege, joined in dictatin: the fatal Declaration of War.

Are we repeating this criminal fatality? What events are mmaking inevitable for next year, and year after next? The awakened mind desiring more efl‘eCtive'inteHectual and moral tools m strive for peace—the mind just beginning to grope toward full spiritual tcsponsibility—Aboth alike will find World Unit} MJgJzim a stimulus, a source of fundamental knowledge, and an inspiration.

Subscribe to World Unity Magazine and bring it to the attention of your friends.

WORLD Uxxn' PL‘ansmsr. Conwmnox, 4 LAST um aTRliliT, NLw \‘uux.

I’lnu: nmr ”1) Juburipn'au ta H'arld L'm’o Muguaiun l mtlw: $3.19. ‘1‘. Canada, $4.00; at/n'r comm'iu, $4.10. ludimh' ulmlwr Jllbm'iptim i: to begin um" October, 1927, or turrm! mm.)

04

[Page 435]

The Review of Nations

An Organ far Pu-Humnim and Spiritual Freedom Published Qulrncrly

Founder and Editor FELIX \‘ALYI

Content: of No. 6. January-March. 1928 l..: (irisc dc L'Esprit en Occidcnt ........... Paul Richard The Psychology of Asia ................. ‘ . .Fclix Vélyi The Pnn-Human Communwcnlth. . . . _ . . . . August Schvan ( :m Humanity I‘»c Humanizcd? ........... Bcrnclot Moens The British Empire and Disarmament. ‘ J. M. Kcnworthy lmly and the League of Nations ......... Antonio Cippico The Ncgro's Experience of Christianity ..... Joel A. Rogers British Pulicy in India. . . ........... Jawahar Lal Nehru Thc Rccnnstrucdon of Hungary ........ Frederick Kon’myi

Ln (irisc dc la quncssc lntcllcctucllc. .Henri Lichtenbcrgcr Social Conditions in Prcscnt-Day Russin‘ .Simon Zagorsky liducation and International Conciliation Paul Hildebrandt Lu Chambrc dc Commerce Internationale. ‘Louis Mannheim Reecnt Publications

ORDER FORM

Please add m'.‘ name as a subscriber to Tm; Ruvuaw or NA Iloxs {or a period of one year Commencing with January

19.28 (or 1917).

I enclose a remittance of $4.80 (or one pound sterling or 1.; Swiss Francs).

ADDRLN‘ .

'Ihc Ismcs of 19:7 are still availablc n the Original pric: of 51;» per mpv, msxpaid. Ordcrs may be given to any bookseller, 0r scm directly In Bumm’r .“Jlugn of TN Rum: n/ .\'.u:vm, "/9 I'm}; 0. Braun, u, K.u.’-Fm.lntl' Ira. Ca/rvulu w 8.4.1:», Gunuij.

[Page 436]I

THE DIAL .

An International Journal of Art and Letters

Edirar: MARIAN.“ Moon. l'ué/m’rer: J. S. WATSON, Jx. Ailrmr: Scormm Tun“. lem; (iiucn Sums Arr: Hex“ MCBIIDE Mum: KENNETH Bun“

FOREIGN CORRESPONDENTS

[inglu/I: Im‘MONn MORTIMER Fund): mu mount: Gmmu: 1mm,“ Mum Irixlu 10 N E(BLIN’TON lu'iau: urnim PICCOLI Rum’un: MAXIM Gouu .-l~;ln.m.- "mu \‘ox uomaxnsnul. Ipmixlv: JOSE 021505 Y onssar

liberties nor severe in its requirements. Asking more of artists than has been asked and allowing more. THE DIAL commends itself to those who care for art—not for gossip about artists.

gum“ for many generations has been neither generous in its

• To a belief in the propriety of unincarcerated talent, to the creation

of an attentive and critical environment receptive and demanding. THE Dl AU 5 existence testifies In its pages mnv be found reproductions of works of art, plays, poems, stories. reviews of important books, essays, and general articles, written authoritatively and with distinCtion—the best work of known and unknown Americans. expressed in new 02' traditional forms. together with the best work produced in Europe.

THE DIAL is edited and published at is; West 13th Street, New York City. The cost of subscription for one year is five dollars. The price of the single copy is fifty Cents.

"'""-"'""""""1 SPECIAL OFFER

\\' U. 3-:8 ' Tl") DIAL for one filo. -ar and nm- of the TI“: DIAL | inlluwinu significant mks at the mrulal

I5: “nu uu- Sun: Now \‘M 12in I aflair’aée‘f: '{HE‘DIAW 850° . . . . . y IL"‘I‘IIE GIANI’MOTIIEIS. by Glenwly When". IIP'I‘IIE YEAIS mu nouns. DUI“. by Iiowrue Adl AU'I‘OIIDGIAPIIIESI loved“ one (W and Youth and The 1‘0qu 0‘ II» Vol. by " Illhun Ina" Yuu TIII'I AMSIIGANd CAIA\’AN mdlid ”By Vin" Lulu» killed I- Hun“.

(.c-znlluncn Please enter m) subscription 10 Tm; | Din. l'ur um: )car. and send "ll aim

a copy 0!

ul’ mmplclr liq of MODERN LIBRARY lillck. I'rnm which twin books may be chusi-n

I c-nclu‘e .5 00‘

33,,“ and Paul Mm“ -- ,o ‘ Ibo IIIIe-l‘n- the MN .4dd7155i-ihhlv. “flab “ll ‘ flue: l nrcixn postage 00 cents additional; h“ I'- W“

( anadixn, 30 cents. )