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 time, some direct, some oblique, and some retrograde, and all at a rapid pace, a sharp look out is necessary to prevent losing one's regiment; for, if once separated from it, it is no easy matter to find it again.

11. POSITION OF SURGEONS.—During a general action, the position of the medical officers is immediately in rear of their regiments, far enough away to be beyond the reach of round shot, and yet near enough to see the last graze.

The surgeons of brigades generally unite, and establish a joint hospital in rear of the centre regiment, thus affording the very great advantage of mutual advice and assistance. Should the line advance, the surgeons advance with it; should it fall back, they fall back accordingly; should the rear be threatened, they must advance to the column; or should the brigade be broken, they must take shelter under the nearest regiment, or in the field hospital; for no guard is allowed to regimental hospitals, further than the band boys. Most operations are performed on the spot, either with or without chloroform. Wounded men, of all arms, that come their way, are to be attended to as ready as those of their own brigade, even the wounded men of the enemy. During the Punjaub campaign, wounded Seiks were to be found in most hospitals, receiving the same care as our own soldiers. It must be borne


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 in mind, that more substantial dressing, and a freer use of the suture are more necessary in the field than in a cantonment, so as to meet the probable failure of straps of plaister on the march.

12. FIELD HOSPITAL.—The field hospital is generally placed about 500 yards in rear of the centre of the line,and is distinguished by a large red flag. A field surgeon,a medical Storekeeper,and a number of Assistant-surgeons, are attached to it; and an ample supply of every article requisite for the sick and wounded. A strong mounted guard is allowed for its protection. After a general action, every exertion should be made to get the hospital tents pitched and the wounded collected and attended to. Should an immediate advance be made in pursuit of the enemy, all the wounded should be sent to the field hospital, or should time not admit of that, they must be left on the ground, sending information to the superintending surgeon, who will make arrangements for their care.

13. A STANDING CAMP.—But a general action is not the most trying part of a surgeon's duty in an enemy's country. Circumstances and seasons may render long halts unavoidable; and the ease and indolence, and suspense of a fixed position,becomes a very serious matter. Seeing no enemy,and yet not thinking it safe to go beyond the picquets; every day rife with its rumours of the approach of the enemy, next day to be contradicted; hoping from

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 month to month for terms of peace, yet doomed to prolonged uncertainty. All standing camps become unhealthy generally from neglect in the conservancy department. The excitement that kept all well during active service,is now followed by its collapse; suspense becomes burdensome; the soldier's mind rusts like the sword in the scabbard, for want of exercise. Keeping it cheerful and healthy becomes burdensome, and a task that he neglects. "Hope deferred maketh the heart sick;" men's minds become morbid; the body sympathises with the mind, and in its turn becomes predisposed to disease and Cholera, Dysentery or Fever becoming epidemic, may, in a few weeks, decimate the force. During eighteen months' continuance of the late Burmese war, the European troops were decimated three times, a rate of mortality equal to that of the Crimea.

14. EXPOSURE OF SURGEONS.—A prevailing opinion exists that the medical officers in action are never exposed to the fire of the enemy, This is a great mistake; for in the returns of every battle, their names will be found in the lists of killed or wounded. I myself have on different occasions seen men killed and wounded. within a few yards of me; and at the capture of the Great Pagoda of Rangoon, two of my party standing round me, were wounded by musketry, whilst I was performing an amputation; yet,


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{|
 * surgeons are put down as non-combatants, they get no credit for such exposure. Even their attendance upon their patients, labouring under malignant contagious diseases, is not appreciated. No small share of moral courage is necessary to approach the bed side of a patient suffering from confluent small-pox, or typhus, or yellow fever, and administer to his wants. I have known officers who would have led their companies into action with the greatest heroism, shrink from the contagion of a sick room, and even dread coming in contact with a Doctor after such a visit,through fear of contagion.
 * surgeons are put down as non-combatants, they get no credit for such exposure. Even their attendance upon their patients, labouring under malignant contagious diseases, is not appreciated. No small share of moral courage is necessary to approach the bed side of a patient suffering from confluent small-pox, or typhus, or yellow fever, and administer to his wants. I have known officers who would have led their companies into action with the greatest heroism, shrink from the contagion of a sick room, and even dread coming in contact with a Doctor after such a visit,through fear of contagion.
 * surgeons are put down as non-combatants, they get no credit for such exposure. Even their attendance upon their patients, labouring under malignant contagious diseases, is not appreciated. No small share of moral courage is necessary to approach the bed side of a patient suffering from confluent small-pox, or typhus, or yellow fever, and administer to his wants. I have known officers who would have led their companies into action with the greatest heroism, shrink from the contagion of a sick room, and even dread coming in contact with a Doctor after such a visit,through fear of contagion.
 * surgeons are put down as non-combatants, they get no credit for such exposure. Even their attendance upon their patients, labouring under malignant contagious diseases, is not appreciated. No small share of moral courage is necessary to approach the bed side of a patient suffering from confluent small-pox, or typhus, or yellow fever, and administer to his wants. I have known officers who would have led their companies into action with the greatest heroism, shrink from the contagion of a sick room, and even dread coming in contact with a Doctor after such a visit,through fear of contagion.

15. NEGLECT OF SURGEONS.—'Tis strange, but no less true, that the world is unjust to the medical profession; of all the most difficult. A soldier may sacrifice thousands of lives by his ignorance and incapacity, yet no tribunal awaits him. A judge may pass the most unjust sentence, and be convicted of having done so by his superior judges reversing his sentence; yet the world think nought the worse of him for his want of skill. Even in the Church, the greatest heresies are introduced, but the reverend apostate only becomes more popular, and rejoices in his converts; but if a physician makes a mistake, and prescribes a wrong medicine, or an over-dose, or is unsuccessful in the reduction of a dislocation, or the union of a fractured limb, though from no fault of his, but
 * VIII
 * }


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 from some hereditary taint in the patient's constitution,his professional character is materially injured; probably he is prosecuted for damages, or arraigned for culpable homicide.

Even our greatest generals have been neglectful of the services of their medical officers. How seldom do their names appear in a gazette? and, even though mentioned, how seldom does that lead to honour or reward? Every surgeon in India, who has seen much service, has had the mortification of seeing officers of the same standing, and of the same service as himself, promoted by brevet to the rank of major and lieutenant-colonel,probably with C.B. in addition, whilst the batta and the medal have been thought enough for him! Let us look over the medical list of the Indian army consisting of nearly nine hundred officers, and we will find only two with C.B. attached to their names, and only one raised to the rank of Knight.

Every public department has its honours and rewards, as the highest incentive to the effective performance of duty,and the higher these honours are in proportion to its importance.

Who will say that the restoration to health of the sick thousands of all armies is not an important charge? but how few are the rewards! The Surgeon's sense of duty, and his philanthropy,are expected to do for him (and how seldom do they


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288 over the seething tumult of shining foam under the ship's bows, suspended by one foot. But I felt only high exultation in my certainty of eternal life. Although death was divided from me by a hair's breadth, and I was acutely conscious of the fact, it gave me no sensation but joy. I suppose I could have hung there no longer than five seconds, but in that time I lived a whole age of delight. But my body asserted itself, and with a desperate gymnastic effort I regained the boom. How I furled the sail I don't know, but I sang at the utmost pitch of my voice praises to God that went pealing out over the dark waste of waters."

The annals of martyrdom are of course the signal field of triumph for religious imperturbability. Let me cite as an example the statement of a humble sufferer, persecuted as a Huguenot under Louis XIV.:—

"They shut all the doors," Blanche Gamond writes, "and I saw six women, each with a bunch of willow rods as thick as the hand could hold, and a yard long. He gave me the order, 'Undress yourself,' which I did. He said, 'You are leaving on your shift; you must take it off.' They had so little patience that they took it off themselves, and I was naked from the waist up. They brought a cord with which they tied me to a beam in the kitchen. They drew the cord tight with all their strength and asked me, 'Does it hurt you?' and then they discharged their fury upon me, exclaiming as they struck me, 'Pray now to your God.' It was the Roulette woman who held this language. But at this moment I received the greatest consolation that I can ever receive in my life, since I had the honor of being whipped for the name of Christ, and in addition of being crowned with his mercy and his consolations. Why can I not write down the inconceivable influences, consolations, and peace which I felt interiorly? To understand them one must have passed by the same trial; they were so great that I was ravished, for there where afflictions abound grace is given superabundantly. In vain the women cried, 'We must double our blows; she does not feel them, for she neither speaks nor


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 fail?) what promotion and royal honours do for his brother officer of the line. The fortunes of individuals are often influenced by accidents, and that of departments appears subject to the same laws; and I have often thought that it would have been better for the profession, had Marlborough or Wellington suffered the amputation of an arm or a limb upon the field of battle, and under fire.

The spirit of army discipline seems to be to place the Surgeons in a subordinate position in all public duty. When a medical officer is tried by court martial upon matters entirely medical, such a thing as one or two medical officers being members of the court, is unheard of; and yet it would contribute greatly to the efficiency of such a court that they should form part of it. Even in courts of inquest, where the opinion of the Surgeon is paramount, he must hold a place subordinate to a young ensign as president. Indeed, he is generally ordered to attend the court of inquest and give in his report for the comment of the young ensign.

Even in the article of dress, army surgeons have been treated with indignity. About four years ago, Assistant-surgeons wore the dress of lieutenant, and Surgeons that of captain of the regiment to which they were posted. But as the occasional change of regiments entailed the expense of a change of uniform,it was ordered that


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 the medical officers should have one standing uniform in all regiments. This was a move in the right direction; but it was done, as usual, in a humiliating way! by stripping off their lace and facings and reducing their dress below the respectability of a staff sergeant. No soldier can be indifferent as to his dress. The French army can give us good examples in it.

The time was, when Divinity, Law and Physic stood on the same pedestal on the world's Acropolis; but the latter has been shuffled off into the streets. Yet an unprejudiced examination will show that their fortunes are in inverse ratio to their deserts. We have in these late days seen medicine confer the greatest blessings on suffering humanity that man can confer upon man; viz., surgical operation without pain, and parturition without consciousness, and we have seen the discoverer of that blessing still unhonoured beyond his profession; but we are not aware that law and divinity have made corresponding improvements: that the crooked path to justice has been made more straight, or that the morality of the world has made any remarkable advances. In the days of ancient Greece—in the days of Machaon, Hippocrates and Æsculapius, such men were treated as guardian angels, when pestilence was monthly decimating the population; they were raised to the highest honours when alive, and worshipped


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 as gods when dead. We are proud to imitate these refined people in most of their manners and customs, but on a subject which all men hold most sacred, the health of our armies, we haggle with the profession as if we were bargaining for haberdashery or horse power. It is not so in the French Army neither of the present day nor of the First Napoleon.

Divinity and Law have their numerous representatives in the Councils of the land who watch over their interests with a jealous eye, and preserve their status in society;but Medicine has no representative either in Parliament or in the Court of Directors, and till it has, there seems no hope of its position being restored to it.

I make these remarks with no disrespectful feelings towards our Honourable Masters;for if I had my career to begin again, I should wish for no better field than entering their service as an Assistant-surgeon,in hopes of seeing it raised from its present degraded position. My present object is the improvement of that service,in which I have spent the best years of my life; and if I have probed old sores rather deeply, and applied the cautery some what freely, it is only in accordance with the precepts of the profession, that must often give pain in order to cure.


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290 Hinduism, mind-cure, and theosophy all lay great emphasis upon this concentration of the consciousness upon the moment at hand.

The next religious symptom which I will note is what I have called Purity of Life. The saintly person becomes exceedingly sensitive to inner inconsistency or discord, and mixture and confusion grow intolerable. All the mind's objects and occupations must be ordered with reference to the special spiritual excitement which is now its keynote. Whatever is unspiritual taints the pure water of the soul and is repugnant. Mixed with this exaltation of the moral sensibilities there is also an ardor of sacrifice, for the beloved deity's sake, of everything unworthy of him. Sometimes the spiritual ardor is so sovereign that purity is achieved at a stroke—we have seen examples. Usually it is a more gradual conquest. Billy Bray's account of his abandonment of tobacco is a good example of the latter form of achievement.

"I had been a smoker as well as a drunkard, and I used to love my tobacco as much as I loved my meat, and I would rather go down into the mine without my dinner than without my pipe. In the days of old, the Lord spoke by the mouths of his servants, the prophets; now he speaks to us by the spirit of his Son. I had not only the feeling part of religion, but I could hear the small, still voice within speaking to me. When I took the pipe to smoke, it would be applied within, 'It is an idol, a lust; worship the Lord with clean lips.' So, I felt it was not right to smoke. The Lord also sent a woman to convince me. I was one day in a house, and I took out my pipe to light it at the fire, and Mary Hawke—for that was the woman's name—said, 'Do you not feel it is wrong to smoke?' I said that I felt something inside telling me that it was an idol, a lust, and she said that was the Lord. Then I said, 'Now, I must give it up, for the Lord is telling me of it inside, and the woman outside,


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 1. ECONOMY OF EUROPEANS.—HOUSES.—Those of Bengal are of the Grecian style of architecture, large, airy, elegant, commodious, and self contained; with numerous office houses detached; the whole inclosed with a mud wall, the area of which is called by the name compound. They are built of burnt brick and mortar, plastered out-side as well as inside; the roofs flat, with a terrace upon the top convenient for walking on; the floors either paved with marble, or made of a composition of lime and pounded brick,hard as stone, called puckah; the floors covered with finely woven grass mats, stretched smoothly; the windows all glazed with an internal shutter of Venetians; the ceiling, with the timbers all exposed, in order to detect the inroads of the white ants, and admit of their being easily replaced when destroyed. It is somewhat unaccountable that the roofs of houses in India, especially of government buildings, are not arched and alcoved, as in the Italian style; the original cost would not be much more,the expense of keeping them in repair


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Rh so the tobacco must go, love it as I may.' There and then I took the tobacco out of my pocket, and threw it into the fire, and put the pipe under my foot, 'ashes to ashes, dust to dust.' And I have not smoked since. I found it hard to break off old habits, but I cried to the Lord for help, and he gave me strength, for he has said, 'Call upon me in the day of trouble, and I will deliver thee.' The day after I gave up smoking I had the toothache so bad that I did not know what to do. I thought this was owing to giving up the pipe, but I said I would never smoke again, if I lost every tooth in my head. I said, 'Lord, thou hast told us My yoke is easy and my burden is light,' and when I said that, all the pain left me. Sometimes the thought of the pipe would come back to me very strong; but the Lord strengthened me against the habit, and, bless his name, I have not smoked since."

Bray's biographer writes that after he had given up smoking, he thought that he would chew a little, but he conquered this dirty habit, too. "On one occasion," Bray said, "when at a prayer-meeting at Hicks Mill, I heard the Lord say to me, 'Worship me with clean lips.' So, when we got up from our knees, I took the quid out of my mouth and 'whipped 'en' [threw it] under the form. But, when we got on our knees again, I put another quid into my mouth. Then the Lord said to me again, 'Worship me with clean lips.' So I took the quid out of my mouth, and whipped 'en under the form again, and said, 'Yes, Lord, I will.' From that time I gave up chewing as well as smoking, and have been a free man."

The ascetic forms which the impulse for veracity and purity of life may take are often pathetic enough. The early Quakers, for example, had hard battles to wage against the worldliness and insincerity of the ecclesiastical Christianity of their time. Yet the battle that cost them most wounds was probably that which they fought in defense of their own right to social veracity and sincerity in their thee-ing and thou-ing, in not doffing the hat or giving titles of respect. It was laid on George Fox


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[Ch. 55.] may be applied in such manner and in such proportions and at such time or times as the directors of the company may determine as a reserve fund for meeting contingencies, or for repairing improving or maintaining any of the property of the company, or for payment of interest or dividend, or for any other: purpose for which the earnings of the company may be properly applied.

(5) Notwithstanding anything in the Income Tax Acts, any sum received by a railway company out of the said account shall not be charged to income tax except so far as any part thereof may, at any time, be applied for the payment of interest or dividends, and the amount so applied shall be assessed and charged to income tax for the year of assessment next following the end of the year or period in respect of which such interest or dividends were paid:

Provided that, if the total amount so applied by the railway companies for the payment of interest and dividends in respect of the three years nineteen hundred and twenty-one, nineteen hundred and twenty-two, and nineteen hundred and twenty-three is less than thirty million pounds, the deficiency (that is to say, the amount representing the difference between the said total amount and the sum of thirty million pounds) shall be assessed and charged to income tax for the year 1924-25.

(6) For the purpose of such assessment, the deficiency shall be apportioned in manner herein after mentioned amongst such of the railway companies as have applied for the payment of interest and dividends in respect of the said three years less than one-half of the amount received by them out of the said account, and each such company shall be assessed and charged to income tax on the amount so apportioned to it:

Provided that, where any company so assessed applies for the payment. of interest or dividends in respect of any year subsequent to the year nineteen hundred and twenty-three any part of the sums received by it from the said account, so much of the amount so applied as is equal to the amount for which the company was assessed under the foregoing provisions of this subsection shall not be charged to income tax.

(7) For the purposes of such apportionment, there shall, in the case of each of the companies amongst which 14


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Rh about these things in a shorter passage, which I will quote as a characteristic utterance of spiritual sensibility:—

"By this divine light, then," says Elwood, "I saw that though I had not the evil of the common uncleanliness, debauchery, profaneness, and pollutions of the world to put away, because I had, through the great goodness of God and a civil education, been preserved out of those grosser evils, yet I had many other evils to put away and to cease from; some of which were not by the world, which lies in wickedness (1 John v. 19), accounted evils, but by the light of Christ were made manifest to me to be evils, and as such condemned in me.

"As particularly those fruits and effects of pride that discover themselves in the vanity and superfluity of apparel; which I took too much delight in. This evil of my doings I was required to put away and cease from; and judgment lay upon me till I did so.

"I took off from my apparel those unnecessary trimmings of lace, ribbons, and useless buttons, which had no real service, but were set on only for that which was by mistake called ornament; and I ceased to wear rings.

"Again, the giving of flattering titles to men between whom and me there was not any relation to which such titles could be pretended to belong. This was an evil I had been much addicted to, and was accounted a ready artist in; therefore this evil also was I required to put away and cease from. So that thenceforward I durst not say, Sir, Master, My Lord, Madam (or My Dame); or say Your Servant to any one to whom I did not stand in the real relation of a servant, which I had never done to any.

"Again, respect of persons, in uncovering the head and bowing the knee or body in salutation, was a practice I had been much in the use of; and this, being one of the vain customs of the world, introduced by the spirit of the world, instead of the true honor which this is a false representation of, and used in deceit as a token of respect by persons one to another, who bear no real respect one to another; and besides this, being a


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[Ch. 55.] the deficiency is to be apportioned, be deducted from one-half of the sum received by the company out of the said account the amount applied by that company for the payment of interest and dividends in respect of the said three years; and the deficiency shall be apportioned mongst the several companies in proportion to the amounts of the several residues so obtained.

After an amalgamation scheme 'comes into operation, any sums received out of the said account, and any amounts applied for the payment of interest or dividends, by a constituent or subsidiary company in the group to which the scheme relates, shall, for the purposes of this section, be treated as having been so received or applied by the amalgamated company formed by the scheme.

All assessments to income tax in respect of sums applied for the payment of interest or dividends, or in respect-of an apportioned share of the deficiency under this section, shall be made by the special commissioners of income tax; and the amount of any such assessment shall be paid, collected, and levied in like manner as any other assessment made by the special commissioners.

The railway companies to which this section applies are the railway companies of whose undertakings possession is retained under the, up to the end of the period of possession; that is to say, the period, ending on the fifteenth day of August, nineteen hundred and twenty-one, during which possession of those undertakings is under the said Act authorised to be retained by the Minister.

Allocation of compensation under railway regulations

12.–(1) Out of the first instalment of thirty million pounds referred to in the last preceding section—

(a) the sum of twenty-four million five hundred thousand pounds- shall be forthwith distributed amongst the companies to which the said section applies (other than the companies referred to in subsection (3) of this section) in proportion to the net receipts of those companies, respectively, during the year nineteen hundred and thirteen, covered by the first seven items in account No. 8 of the First Schedule to the, as already agreed for the purpose of the compensation accounts between the Government and 15


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294 type and a proper emblem of that divine honor which all ought to pay to Almighty God, and which all of all sorts, who take upon them the Christian name, appear in when they offer their prayers to him, and therefore should not be given to men;—I found this to be one of those evils which I had been too long doing; therefore I was now required to put it away and cease from it.

"Again, the corrupt and unsound form of speaking in the plural number to a single person, you to one, instead of thou, contrary to the pure, plain, and single language of truth, thou to one, and you to more than one, which had always been used by God to men, and men to God, as well as one to another, from the oldest record of time till corrupt men, for corrupt ends, in later and corrupt times, to flatter, fawn, and work upon the corrupt nature in men, brought in that false and senseless way of speaking you to one, which has since corrupted the modern languages, and hath greatly debased the spirits and depraved the manners of men;—this evil custom I had been as forward in as others, and this I was now called out of and required to cease from.

"These and many more evil customs which had sprung up in the night of darkness and general apostasy from the truth and true religion were now, by the inshining of this pure ray of divine light in my conscience, gradually discovered to me to be what I ought to cease from, shun, and stand a witness against."

These early Quakers were Puritans indeed. The slightest inconsistency between profession and deed jarred some of them to active protest. John Woolman writes in his diary:—

"In these journeys I have been where much cloth hath been dyed; and have at sundry times walked over ground where much of their dyestuffs has drained away. This hath produced a longing in my mind that people might come into cleanness of spirit, cleanness of person, and cleanness about their houses


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296 those who spoke with me in a friendly way, I generally informed in a few words, that I believed my wearing it was not in my own will."

When the craving for moral consistency and purity is developed to this degree, the subject may well find the outer world too full of shocks to dwell in, and can unify his life and keep his soul unspotted only by withdrawing from it. That law which impels the artist to achieve harmony in his composition by simply dropping out whatever jars, or suggests a discord, rules also in the spiritual life. To omit, says Stevenson, is the one art in literature: "If I knew how to omit, I should ask no other knowledge." And life, when full of disorder and slackness and vague superfluity, can no more have what we call character than literature can have it under similar conditions. So monasteries and communities of sympathetic devotees open their doors, and in their changeless order, characterized by omissions quite as much as constituted of actions, the holy-minded person finds that inner smoothness and cleanness which it is torture to him to feel violated at every turn by the discordancy and brutality of secular existence.

That the scrupulosity of purity may be carried to a fantastic extreme must be admitted. In this it resembles Asceticism, to which further symptom of saintliness we had better turn next. The adjective 'ascetic' is applied to conduct originating on diverse psychological levels, which I might as well begin by distinguishing from one another.

1. Asceticism may be a mere expression of organic hardihood, disgusted with too much ease.

2. Temperance in meat and drink, simplicity of


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Rh, chastity, and non-pampering of the body generally, may be fruits of the love of purity, shocked by whatever savors of the sensual.

3. They may also be fruits of love, that is, they may appeal to the subject in the light of sacrifices which he is happy in making to the Deity whom he acknowledges.

4. Again, ascetic mortifications and torments may be due to pessimistic feelings about the self, combined with theological beliefs concerning expiation. The devotee may feel that he is buying himself free, or escaping worse sufferings hereafter, by doing penance now.

5. In psychopathic persons, mortifications may be entered on irrationally, by a sort of obsession or fixed idea which comes as a challenge and must be worked off, because only thus does the subject get his interior consciousness feeling right again.

6. Finally, ascetic exercises may in rarer instances be prompted by genuine perversions of the bodily sensibility, in consequence of which normally pain-giving stimuli are actually felt as pleasures.

I will try to give an instance under each of these heads in turn; but it is not easy to get them pure, for in cases pronounced enough to be immediately classed as ascetic, several of the assigned motives usually work together. Moreover, before citing any examples at all, I must invite you to some general psychological considerations which apply to all of them alike.

A strange moral transformation has within the past century swept over our Western world. We no longer think that we are called on to face physical pain with equanimity. It is not expected of a man that he should either endure it or inflict much of it, and to listen to the recital of cases of it makes our flesh creep morally as well as physically. The way in which our ancestors


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[Ch. 55.] the railway companies (but excluding any receipts classified as miscellaneous receipts (net) in the said Account No. 8), supplemented by—

(i) the inclusion in such net receipts of any sums placed to the credit of a suspense account in respect of the -four per cent. increase in rates out of the revenue of nineteen hundred and thirteen; and

(ii) the addition of any sums payable by the Government to the said companies respectively for the- year nineteen hundred and twenty under the agreements or arrangements aforesaid in respect of interest on capital expenditure; and

(b) The sum of five hundred thousand pounds shall be set aside for the payment there out of such compensation as may be awarded by the amalgamation tribunal to any of the companies referred to in subsection (3) of this section; and

(c) the sum of five million pounds shall be set aside for distribution 'subject as hereinafter provided amongst those railway companies to whom the said section applies (other than the companies referred to in subsection (3) of this section) and who are able to show to the satisfaction of the amalgamation tribunal that they have. suffered abnormally by the standardisation of rates of pay,hours of duty, and other conditions of service. For the purpose of determining the basis of compensation owing to abnormal increase in working expenses due to such standardisation, the cost of salaries and wages for the last four months of the year nineteen hundred and twenty-one of the railways to which the said section applies compared with the cost of salaries and wages of the same railways for the same four months of the year nineteen hundred and thirteen shall be ascertained and the average percentage increase shall be deemed to be the normal ratio of increase for the purpose of this section; Any company whose ratio of increase is above such normal ratio shall make out a claim showing the extent above the normal ratio of increase to 16


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298 looked upon pain as an eternal ingredient of the world's order, and both caused and suffered it as a matter-of-course portion of their day's work, fills us with amazement. We wonder that any human beings could have been so callous. The result of this historic alteration is that even in the Mother Church herself, where ascetic discipline has such a fixed traditional prestige as a factor of merit, it has largely come into desuetude, if not discredit. A believer who flagellates or 'macerates' himself to-day arouses more wonder and fear than emulation. Many Catholic writers who admit that the times have changed in this respect do so resignedly; and even add that perhaps it is as well not to waste feelings in regretting the matter, for to return to the heroic corporeal discipline of ancient days might be an extravagance.

Where to seek the easy and the pleasant seems instinctive—and instinctive it appears to be in man; any deliberate tendency to pursue the hard and painful as such and for their own sakes might well strike one as purely abnormal. Nevertheless, in moderate degrees it is natural and even usual to human nature to court the arduous. It is only the extreme manifestations of the tendency that can be regarded as a paradox.

The psychological reasons for this lie near the surface. When we drop abstractions and take what we call our will in the act, we see that it is a very complex function. It involves both stimulations and inhibitions; it follows generalized habits; it is escorted by reflective criticisms; and it leaves a good or a bad taste of itself behind, according to the manner of the performance. The result is that, quite apart from the immediate pleasure which any sensible experience may give us, our own general moral attitude in procuring or undergoing the experience brings with it a secondary satisfaction or distaste. Some


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Rh men and women, indeed, there are who can live on smiles and the word 'yes' forever. But for others (indeed for most), this is too tepid and relaxed a moral climate. Passive happiness is slack and insipid, and soon grows mawkish and intolerable. Some austerity and wintry negativity, some roughness, danger, stringency, and effort, some 'no! no!' must be mixed in, to produce the sense of an existence with character and texture and power. The range of individual differences in this respect is enormous; but whatever the mixture of yeses and noes may be, the person is infallibly aware when he has struck it in the right proportion for him. This, he feels, is my proper vocation, this is the optimum, the law, the life for me to live. Here I find the degree of equilibrium, safety, calm, and leisure which I need, or here I find the challenge, passion, fight, and hardship without which my soul's energy expires.

Every individual soul, in short, like every individual machine or organism, has its own best conditions of efficiency. A given machine will run best under a certain steam-pressure, a certain amperage; an organism under a certain diet, weight, or exercise. You seem to do best, I heard a doctor say to a patient, at about 140 millimeters of arterial tension. And it is just so with our sundry souls: some are happiest in calm weather; some need the sense of tension, of strong volition, to make them feel alive and well. For these latter souls, whatever is gained from day to day must be paid for by sacrifice and inhibition, or else it comes too cheap and has no zest.

Now when characters of this latter sort become religious, they are apt to turn the edge of their need of effort and negativity against their natural self; and the ascetic life gets evolved as a consequence.

When Professor Tyndall in one of his lectures tells us


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[Ch. 55.] which it has suffered by standardisation during the said four months. The claims of all the companies presenting such claims shall be considered by the amalgamation tribunal, who shall allocate amongst such last-mentioned companies n proportion to the claim which they may establish to the satisfaction of the amalgamation tribunal, the said sum of five million pounds or such lesser sum as may be sufficient to satisfy such claims as so established; and

(d) any sum remaining out of the two said sums of five hundred thousand pounds, and five million pounds after payment to the various railway companies to whom the said section applies (other than the companies referred to in subsection of this section), under the two last preceding paragraphs and including any interest which may have accrued, shall be distributed between the whole of the companies entitled to participate in the said sum of twenty-four million five hundred thousand pounds as if such sums and the interest thereon had been added to the twenty-four million five hundred thousand pounds.

(2) Out of the second instalment of thirty million pounds payable under the said section of this Act—

(a) the sum of twenty-five million pounds shall be distributed amongst those companies to whom the said section applies (other than the companies referred to in subsection of this section), and who on the thirty-first day of December, nineteen hundred and twenty, were in arrear in respect of the maintenance and renewal of way and works and/or rolling stock (abstracts A and B set out in the form of accounts scheduled to the  in proportion to the extent to which they were so in arrear. The amount of such arrear shall be ascertained in accordance with the arrangements agreed between His Majesty's Government and the railway companies in Great Britain in respect of arrears of maintenance and renewal 17


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300 that Thomas Carlyle put him into his bath-tub every morning of a freezing Berlin winter, he proclaimed one of the lowest grades of asceticism. Even without Carlyle, most of us find it necessary to our soul's health to start the day with a rather cool immersion. A little farther along the scale we get such statements as this, from one of my correspondents, an agnostic:—

Such cases as these belong simply to our head 1. In the next case we probably have a mixture of heads 2 and 3—the asceticism becomes far more systematic and pronounced. The writer is a Protestant, whose sense of moral energy could doubtless be gratified on no lower terms, and I take his case from Starbuck's manuscript collection.

The Roman Church has organized and codified all this sort of thing, and given it a market-value in the shape of 'merit.' But we see the cultivation of hardship cropping out under every sky and in every faith, as a spontaneous need of character. Thus we read of Channing, when first settled as a Unitarian minister, that—

"He was now more simple than ever, and seemed to have become incapable of any form of self-indulgence. He took the smallest room in the house for his study, though he might easily have commanded one more light, airy, and in every way more suitable; and chose for his sleeping chamber an attic which he


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[Ch. 55.] out in addendum 2 of Command Paper 654 (1920).

(b) The sum of five million pounds shall be set aside for distribution subject as hereinafter provided amongst those railway companies who shall have established or shall establish to the satisfaction of the amalgamation tribunal their right to participate in the distribution of the sum of five million pounds mentioned in subsection of this section in accordance with the provisions of that subsection except that the words " the year nineteen hundred and twenty-two " shall be deemed to be substituted for the words " last four months of the year nineteen hundred and twenty-one " and the words " year nineteen hundred and thirteen" shall be deemed to be substituted for the words " same four months of the year nineteen hundred and thirteen " in the said subsection ;

(c) Any sum remaining out of the five million pounds after payment to the various railway companies under the preceding paragraph, including any interest which may have accrued, shall be divided between the whole of the companies to whom the said section applies (other than the companies referred to in subsection of this section) as if such sum and the interest thereon had been added to the twenty four million five hundred thousand pounds referred to in.

(3) No portion of the sum of sixty million pounds referred to in the said section of this Act or the interest thereon shall be allocated to any company which is neither itself conducting its traffic nor maintaining its undertaking unless the tribunal shall determine, on the application of such company, that such company would, but for the provisions of the last preceding section, be entitled to receive compensation from the Minister of the Crown under the, the , or otherwise arising out of or in respect of possession of their undertaking by the Crown, but no such application shall be made after the thirtieth day of April, nineteen hundred and twenty-two. The amount of such compensation shall be determined by 18


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[Ch. 55.] the tribunal and shall be paid out of the said sum of five hundred thousand pounds.

Power of constituent companies to lease redeemable debenture stock

13.—(1)It shall be lawful for any constituent company and, with the consent of the constituent companies in the group, for any subsidiary company, prior to amalgamation under this Act, with the sanction of the Minister, and notwithstanding any limitation on the powers of borrowing of the company, to borrow on mortgage of its undertaking by means of terminable securities to such amount, at such rate of interest, redeemable within such period, and subject to such conditions as the Minister may sanction, with the consent of the majority in amount of the proprietors and of the holders of the existing mortgage securities of the company, at special meetings called for the purpose, but the amount so borrowed shall in no case exceed one-eighth of the existing mortgage securities of that company.

(2) The constituent companies in any group may, in like manner and subject to the like, conditions, guarantee any such securities issued by any one or more of them, or by any-one or more subsidiary companies in the group.

(3) Where a scheme of amalgamation or absorption has been referred to or is being prepared or has been confirmed or settled by the amalgamation tribunal, the powers under this section shall not be exercised by any constituent or subsidiary company affected by the scheme without the consent of the amalgamation tribunal.

Railway Clearing House

14.—(1) An amalgamated company shall, for the purposes of the Railway Clearing House and the Acts relating thereto, be deemed to be a party to the clearing system in place of the constituent and subsidiary companies from which it was formed.

(2) The Railway Clearing House may submit to the amalgamation tribunal and the amalgamation tribunal shall settle a scheme to effect such alterations of the Acts and regulations applicable to the Railway Clearing House as may be rendered necessary by reason of the constitution of amalgamated companies.

(3) The provisions of this Part of this Act applicable to an amalgamation scheme when settled by the amalgamation tribunal shall apply to a scheme under this section. 19


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 would be trifling, their duration would be infinitely greater, and the immense sums spent in the annual renewal of timber would be saved.

In the interior of the country houses are generally budt of sun-burnt bricks cemented, and plastered with mud, and whitewashed, with a ceiling made of a curtain stretched neatly enough overhead, and a roof of thatch. This style is known by the name of Bungalow. In Assam and in Burmah the houses are constructed of large timbers, let into the ground, on which the roof is supported; the walls made of mats tied to the timbers; the floors planked and raised four or six feet above the ground, with a free ventilation underneath. This construction is well adapted to prevent damp, and as earthquakes are prevalent they suffer no damage when more substantial fabrics are injured or thrown down. There are no bells in any houses, but when any thing is wanted, the person cries out, qui hie, and a servant appears Bolts and bars, and door knockers, are also unknown, but a porter sleeps at the door and, when awoke, receives messages.

Houses are generally built with their front to the north and in so far as the sun is concerned, this is, no doubt, the best. In the hot weather, the sun passes from east to west in an arch almost vertical, the northern and southern aspects are sheltered from the direct rays, and the ends only


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Rh, 394. Purity, 274, 290, 348.

Quakers, 7, 291.

, 361, 365. Rationalism, 73, 74; its authority overthrown by mysticism, 428. , 223, 257. Reality of unseen objects, Lecture III, passim. , 407, 509. 'Recollection,' 116, 289. Redemption, 157. Reformation of character, 320. Regeneration, see Conversion; by relaxation, 111. , 446. Relaxation, salvation by, 110. See Surrender. Religion, to be tested by fruits, not by origin, 10 ff., 331; its definition, 26, 31; is solemn, 37; compared with Stoicism, 41; its unique function, 51; abstractness of its objects, 54; differs according to temperament, 75, 135, 333, and ought to differ, 487; considered to be a 'survival,' 118, 490, 498; its relations to melancholy, 145; worldly passions may combine with it, 337; its essential characters, 369, 485; its relation to prayer, 463-466; asserts a fact, not a theory, 489; its truth, 377; more than science, it holds by concrete reality, 500; attempts to evaporate it into philosophy, 502; it is concerned with personal destinies, 491, 503; with feeling and conduct, 504; is a sthenic affection, 505; is for life, not for knowledge, 506; its essential contents, 508; it postulates issues of fact, 518. Religious emotion, 279. Religious leaders, often nervously unstable, 6 ff., 30; their loneliness, 335. 'Religious sentiment,' 27. , 37. Renunciations, 349. Repentance, 127. Resignation, 286. Revelation, the anæsthetic, 387-393. Revelations, see Automatisms. Revelations, in Mormon Church, 482. Revivalism, 228. , 407., 145, 502. , 313, 314, 317. , 454. , 76.

., 464. Sacrifice, 303, 462. , 83., 260, 315. Saintliness, Sainte-Beuve on, 260; its characteristics, 272, 370; criticism of, 326 ff. Saintly conduct, 356-377. Saints, dislike of natural man for, 371. Salvation, 526. , 480., in picture, 50. , 417. Scholastic arguments for God, 437. Science, ignores personality and teleology, 491; her 'facts,' 500, 501. 'Science of Religions,' 433, 455, 456, 488-490. Scientific conceptions, their late adoption, 496. Second-birth, 157, 165, 166. , 77. Self of the world, 449. Self-despair, 110, 129, 208. Self-surrender, 110, 208. , 476., 454. Sexual temptation, 269. Sexuality as cause of religion, 10, 11. 'Shrew,' 347. Sickness, 113. Sick souls, Lectures V and VI, passim. , 263. Sin, 209. Sinners, Christ died for, 129. Skepticism, 332 ff. , 265., 482. Softening of the heart, 267. Solemnity, 37, 48. Soul, 195. Soul, strength of, 273. , 355, 374., 9, 127. Spiritism, 514. Spirit-return, 524. Spiritual judgments, 4. Spiritual states, tests of their value, 18. , 198, 199, 204, 206, 208-210, 249, 253, 258, 268, 276, 323, 353, 394., 138, 296. Stoicism, 42-45, 143. Strange appearance of world, 151. Strength of soul, 273. Subconscious action in conversion, 236, 242. Subconscious life, 115, 207, 209, 233, 236, 270, 483. Subconscious Self, as intermediary between the Self and God, 511.


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96 “What school did you go to?”

“The Board-school.”

“And did you learn it there?”

“No—I——” The boy went crimson and got no further.

“His godfather gave him lessons,” said Mrs. Morel, half-pleading and rather distant.

Mr. Jordan hesitated. Then, in his irritable manner—he always seemed to keep his hands ready for action—he pulled another sheet of paper from his pocket, unfolded it. The paper made a crackling noise. He handed it to Paul.

“Read that,” he said.

It was a note in French, in thin, flimsy foreign handwriting that the boy could not decipher. He stared blankly at the paper.

“” he began; then he looked in great confusion at Mr. Jordan. “It’s the—it’s the——”

He wanted to say “handwriting,” but his wits would no longer work even sufficiently to supply him with the word. Feeling an utter fool, and hating Mr. Jordan, he turned desperately to the paper again.

“ ‘Sir, Please send me’—er—er—I can’t tell the—er—‘two pairs—gris fil bas—grey thread stockings’—er—er—sans—without’—er—I can’t tell the words—er—‘doigts—fingers’—er—I can’t tell the——”

He wanted to say “handwriting,” but the word still refused to come. Seeing him stuck, Mr. Jordan snatched the paper from him.

“”

“Well,” flashed Paul, “ ‘doigts’ means ‘fingers’—as well—as a rule——”

The little man looked at him. He did not know whether “doigts” meant “fingers”; he knew that for all his purposes it meant “toes.”

“Fingers to stockings!” he snapped.

“Well, it does mean fingers,” the boy persisted.

He hated the little man, who made such a clod of him. Mr. Jordan looked at the pale, stupid, defiant boy, then at the mother, who sat quiet and with that peculiar shut-off look of the poor who have to depend on the favour of others.

“And when could be come?” he asked.

“Well,” said Mrs. Morel, “as soon as you wish. He has finished school now.”

“He would live in Bestwood?”


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Rh there only to be seen. As for seeing them all that is out of the question; even a Martial lifetime would not suffice for that. Dr. Edith Somers continues to take an interest in him and his practical answer to Croakers. Several more areas are being redeemed from the snowfields in the north, and he goes now and then to spend a week in supervision. The reclaimed lands are much sought after, and are very productive, the soil being new. He continues to to spend afternoons and evenings frequently with the Graysons. He is now in his twelfth year, and has fully decided to make Sidonia his home. This partly because he likes metropolitan life, and partly because, when there, he is in communication with the Central Executive. He is always progressing in knowledge, and likes to remain in touch with the leaders of thought and action in the centre of his world.

We now return to the diary.

OU think, then, that you could enjoy life in the Great City?"

"I certainly could; it appears to be ever more and more interesting, I have no desire to return to Highton."

The speakers are Charles Frankston and Helen Vance. They are taking an afternoon walk along the Grand Avenue. Hundreds more are indulging in the same kind of recreation. The springy, silent footpaths enable them to move without clatter. The green aisles stretch an illimitable vista before them, broken by shrubs and clumps of sweet smelling and radient flowers. Mars is a paradise of color. The color rays are very abundant in the subdued sunlight, and the heat rays and chemical rays are not strong enough to destroy colors. There are little avenues of trees here and there also, but nothing is carried far enough to become monotonous.

Our young folks walk along a happy and well-matched pair, so pleasant to look upon and so friendly and happy in each others company that many of those passing to and fro, many who know them and meet them with nods and smiles and pleasant greetings are compelled to turn and give them a second glance.

"It is my intention," said Charles, "to make this my home. For one thing all that takes place in any part of our planet is at once known here, and for another what operations I have going on can be easily controlled from here. I have reclaimed from the snowfields more than a thousand square miles,"

"Why do you not do the same for the south as for the north?" asked Helen.

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118 "Thereupon, taking a stump of pencil and a scrap of paper, he traced some figures:

"'Let A be the sun, B, the moon, C, the earth,' and so forth ...

"And when he had come to the end of his demonstration,

"'Such,' he said, 'is the theory governing eclipses of the sun.'

"And as the dervish was mumbling a few words,

"'What does he say?' asked the General of the interpreter.

"'General, he says that it is the angel Gabriel who causes eclipses, by placing himself in front of the sun.'

"'The fellow is simply naught but a fanatic!' exclaimed Desaix.

"Whereupon he drove the dervish out with well-administered kicks.

"I imagine that had a conversation been entered into between St. Paul and Gallio, it would have ended somewhat as did the dialogue between the dervish and General Desaix."

"It must, however, be pointed out," said Joséphin Leclerc, joining issue, "that between the Apostle Paul and the dervish of General Desaix, there is at the very least this difference: the dervish did not impose his faith on Europe. And you will admit that his Britannic Majesty's honourable Governor of

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Rh the Sudan has doubtless not come across the marabout who is to confer his name on the biggest church in London; you must likewise admit that our civil Governor of Algeria has never come face to face with the founder of a religion which the majority of the French nation will some day believe and profess. These functionaries have not seen the future arise before them under a human form. The proconsul of Achaia did."

"It was none the less impossible for Gallio," replied Langelier, "to carry on with St. Paul a steady conversation on some important subject regarding morals or philosophy. I am well aware, and you yourselves are not ignorant of the fact, that towards the fifth century of the Christian Era, it was believed that Seneca had known St. Paul in Rome, and had expressed admiration of the Apostle's doctrines. This fable owed its spread to the deplorable clouding of the human mind following so closely upon the age of Tacitus and of Trajan. In order to obtain credence for it, certain forgerers, who at that time swarmed in Christian ranks, fabricated a correspondence which is mentioned respectfully by St. Jerome and St. Augustine. If these letters are those which have come unto us ascribed to Paul and Seneca, it must be that those two Fathers did not read them, or that they greatly lacked discernment. It is the absurd work of a Christian utterly ignorant

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120 of everything connected with Nero's time, and one totally incapable of imitating Seneca's style. Is it necessary to say that the great divines of the Middle Ages firmly believed in the truth of the intercourse between the two men and in the genuineness of the letters? But the classical scholars of the Renaissance had no difficulty in demonstrating the unlikelihood and the falsity of these inventions. It matters little that Joseph de Maistre should have garnered by the way this antiquated rubbish together with much of the same kind. No one any longer heeds it, and henceforth it is only in pretty novels written for society by skilful and mystical authors that the apostles of the primitive Church converse freely with the philosophers and people of fashion of Imperial Rome and expound to the delight of Petronius the novel beauties of Christianity. The words of Gallio and his friends, which you have just heard, are endowed with less charm and more truth."

"I do not deny it," replied Joséphin Leclerc, and I believe that the personages of the diologue are made to think and speak as they must actually have thought and spoken, and that the ideas entertained by them are those of their day. Therein, it seems to me, lies the merit of the work, and therefore do I reason about it just as if I were basing my arguments on a historical text."

"You may safely do so," said Langelier. "I

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Rh “Yes; but he could be in—at the station—at quarter to eight.”

“H’m!”

It ended by Paul’s being engaged as junior spiral clerk, at eight shillings a week. The boy did not open his mouth to say another word, after having insisted that “doigts” meant “fingers.” He followed his mother down the stairs. She looked at him with her bright blue eyes full of love and joy.

“I think you’ll like it,” she said.

“ ‘Doigts’ does mean ‘fingers,’ mother, and it was the writing. I couldn’t read the writing.”

“Never mind, my boy. I’m sure he’ll be all right, and you won’t see much of him. Wasn’t that first young fellow nice? I’m sure you’ll like them.”

“But wasn’t Mr. Jordan common, mother? Does he own it all?”

“I suppose he was a workman who has got on,” she said. “You mustn’t mind people so much. They’re not being disagreeable to you—it’s their way. You always think people are meaning things for you. But they don’t.”

It was very sunny. Over the big desolate space of the market-place the blue sky shimmered, and the granite cobbles of the paving glistened. Shops down the Long Row were deep in obscurity, and the shadow was full of colour. Just where the horse trams trundled across the market was a row of fruit stalls, with fruit blazing in the sun—apples and piles of reddish oranges, small greengage plums and bananas. There was a warm scent of fruit as mother and son passed. Gradually his feeling of ignominy and of rage sank.

“Where should we go for dinner?” asked the mother.

It was felt to be a reckless extravagance. Paul had only been in an eating-house once or twice in his life, and then only to have a cup of tea and a bun. Most of the people of Bestwood considered that tea and bread-and-butter, and perhaps potted beef, was all they could afford to eat in Nottingham. Real cooked dinner was considered great extravagance. Paul felt rather guilty.

They found a place that looked quite cheap. But when Mrs. Morel scanned the bill of fare, her heart was heavy, things were so dear. So she ordered kidney pies and potatoes as the cheapest available dish.

“We oughtn’t to have come here, mother,” said Paul.

“Never mind,” she said. “We won’t come again.” 7


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Rh have not embodied in it anything for which I have not the authority of a reference."

"Very well then," resumed Joséphin Leclerc, "so we have been listening to a Greek philosopher and several Roman literati engaged in speculation as to the future destinies of their fatherland, of humanity, and of the earth, and seeking to discover the name of Jove's successor. The while they are absorbed in this perplexing quest, the apostle of the new god appears before them, and they treat him with contempt. I maintain that in so doing they plainly show a lack of penetration, and lose through their own fault a unique opportunity of becoming instructed concerning that which they felt so great a desire to know."

"It seems self-evident to you, my good friend," replied Nicole Langelier, "that Gallio, had he known how to set about it, would have gathered from St. Paul the secret of the future. Such is perhaps the first idea that springs to the mind, and it is one that many have become imbued with. Renan, after having recorded, according to the Acts, this singular interview between Gallio and St. Paul, is not averse from discovering evidence of a narrow and thoughtless mind in the contempt experienced by the proconsul for this Jew of Tarsus who appeared before his tribunal. He seizes the opportunity thus offered to lament the poor philosophy of the Romans. 'What

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312 obedience is primarily conceived by Catholic writers, a "sacrifice which man offers to God, and of which he is himself both the priest and the victim. By poverty he immolates his exterior possessions; by chastity he immolates his body; by obedience he completes the sacrifice, and gives to God all that he yet holds as his own, his two most precious goods, his intellect and his will. The sacrifice is then complete and unreserved, a genuine holocaust, for the entire victim is now consumed for the honor of God." Accordingly, in Catholic discipline, we obey our superior not as mere man, but as the representative of Christ. Obeying God in him by our intention, obedience is easy. But when the text-book theologians marshal collectively all their reasons for recommending it, the mixture sounds to our ears rather odd.

"One of the great consolations of the monastic life," says a Jesuit authority, "is the assurance we have that in obeying we can commit no fault. The Superior may commit a fault in commanding you to do this thing or that, but you are certain that you commit no fault so long as you obey, because God will only ask you if you have duly performed what orders you received, and if you can furnish a clear account in that respect, you are absolved entirely. Whether the things you did were opportune, or whether there were not something better that might have been done, these are questions not asked of you, but rather of your Superior. The moment what you did was done obediently, God wipes it out of your account, and charges it to the Superior. So that Saint Jerome well exclaimed, in celebrating the advantages of obedience, 'Oh, sovereign liberty! Oh, holy and blessed security by which one becomes almost impeccable!'

"Saint John Climachus is of the same sentiment when he calls obedience an excuse before God. In fact, when God asks why you have done this or that, and you reply, it is because I


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122 a lack of foresight,' he exclaims, 'is sometimes exhibited by intellectual men! In later times, it was to be discovered that the squabble between those abject sectarians was the great event of the century.' Renan seems to believe that the proconsul of Achaia had merely to listen to that weaver in order to be there and then informed of the spiritual revolution in course of preparation throughout the universe, and to penetrate the secret of future humanity. And this is also no doubt what every one thinks at first sight. Nevertheless, ere settling the point, let us look more closely into the matter; let us examine what both men expected, and let us find out which of the two was, when all is said and done, the better prophet.

"In the first place, Gallio believed that the youthful Nero would be an emperor of philosophic mind, govern according to the maxims of the Portico, and be the delight of the human race. He was mistaken, and the reasons for his erroneous assumption are only too patent. His brother Seneca was the tutor of the son of Agrippina; his nephew, the boy Lucan, lived on terms of intimacy with the young prince. Both his family and his personal interests bound up the proconsul with the fortunes of Nero. He believed that Nero would make an excellent Emperor, for the wish was father to the thought. His mistake arose rather from

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Rh weakness of character than from lack of intellect. Nero, moreover, was then a youth full of gentleness, and the early years of his principality were not to give the lie to the hopes of the philosophers. Secondly, Gallio believed that peace would reign over the world after the chastisement of the Parthians. He erred owing to a lack of knowledge of the actual dimensions of the earth. He erroneously believed that the orbis Romanus covered the whole of the globe; that the inhabitable world ended at the burning or frozen strands, rivers, mountains, sands, and deserts reached by the Roman eagles, and that the Germani and Parthians peopled the confines of the universe. We know how much weeping and blood this error, shared in common by all Romans, cost the Empire. Thirdly, Gallio, pinning his faith to the oracles, believed in the eternity of Rome. He was mistaken, if his prediction is to be taken in a narrow and literal sense. But he was not so, if one considers that Rome, the Rome of Caesar and Trajan, has bequeathed us its customs and laws, and that modern civilisation proceeds from Roman civilisation. It is in the august square where we now stand that from the height of the rostral tribune and in the Curia was debated the fate of the universe, and the form of constitution which to the present day governs the nations. Our science is based on Greek science transmitted to us by Rome.

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124 The reawakening of ancient thought in the fifteenth century in Italy, in the sixteenth century in France and Germany, was the cause of Europe being born anew in science and in reason. The proconsul of Achaia did not deceive himself: Rome is not defunct, since she lives in us. Let us, in the fourth place, examine Gallio's philosophical ideas. No doubt he was not equipped with a very sound natural philosophy, and he did not always interpret natural phenomena with sufficient precision. He applied himself to metaphysics as a Roman, i.e., with a lack of acuteness. At heart, he valued philosophy merely because of its utility, and devoted himself mainly to moral questions. I have neither betrayed nor flattered him when placing his speeches on record. I have represented him as serious and mediocre, and a fairly good disciple of Cicero. You may have gathered that he reconciled, by dint of the poorest of reasoning, the doctrine of the Stoics to the national religion. One feels that whenever he indulges in speculation as to the nature of the gods, he is anxious to remain a good citizen and an honest official. But, after all, he thinks matters out, and reasons. The idea he conceives of the forces which govern the world is, in its principle, rational and scientific and, in this respect, it conforms to that which we have ourselves conceived of them. He does not reason as well as his friend the Greek

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Rh The loathing of 'capital' with which our laboring classes to-day are growing more and more infected seems largely composed of this sound sentiment of antipathy for lives based on mere having. As an anarchist poet writes:—

In short, lives based on having are less free than lives based either on doing or on being, and in the interest of action people subject to spiritual excitement throw away possessions as so many clogs. Only those who have no private interests can follow an ideal straight away. Sloth and cowardice creep in with every dollar or guinea we have to guard. When a brother novice came to Saint Francis, saying: "Father, it would be a great consolation to me to own a psalter, but even supposing that our general should concede to me this indulgence, still I should like also to have your consent," Francis put him off with the examples of Charlemagne, Roland, and Oliver, pursuing the infidels in sweat and labor, and finally dying on the field of battle. "So care not," he said, "for owning books and knowledge, but care rather for works of goodness." And when some weeks later the novice came


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Rh Apollodorus. He does not argue any worse than the professors of our University who teach an independent philosophy and a Christian antimaterialism. By his open-mindedness and his strength of intelligence, he seems our contemporary. His thoughts turn naturally in the direction followed by the human mind at the present moment. Do not therefore let us say that he was unable to recognise the intellectual future of humanity.

"As to St. Paul, he announced the future; none doubt the fact. And yet he expected to see with his own eyes the world come to an end, and all things existing engulfed in flames. This conflagration of the universe, which Gallio and the Stoics foresaw in a future so remote that they none the less announced the eternity of the Empire, Paul believed to be quite close at hand, and was preparing for that great day. Herein he was mistaken, and you will admit that this misconception is in itself worse than all the united blunders of Gallio and his friends. Still more serious is it that Paul did not base this extraordinary belief on any observation or any reasoning whatever. He was ignorant of and despised science. He gave himself up to the lowest practices of thaumaturgy and glossology, and had no culture whatsoever.

"As a matter of fact, in regard to the future, as well as to the present and the past, there was nothing

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126 the proconsul could learn from the apostle, nothing but a mere name. Had he learnt that Paul was of Christ's religion, he would not have been any the better informed as to the future of Christianity, which was within a few years to disengage itself almost wholly from the ideas of Paul and of the first apostolic men. Thus it will be seen, if one does not pin one's opinion to liturgical texts, and to the strictly verbal interpretations of theologians, that St. Paul foresaw the future less accurately than Gallio, and one will be inclined to think that were the apostle to return to Rome nowadays, he would discover more cause for surprise than the proconsul.

"St. Paul, in modern Rome, would no more recognise himself on the column of Marcus Aurelius than he would recognise on the column of Trajan his old enemy Cephas. The dome of St. Peter's, the Stanze of the Vatican, the splendour of the churches, and the Papal pomp, all would offend his blinking eyes. In vain would he look for disciples in London, Paris, or Geneva. He would not understand either Catholics or Reformers who vie in quoting his real or supposed Epistles. Nor would he understand the minds freed from all dogma, who base their opinion on the two forces he hated and despised the most: science and reason. On discovering that the Son of Man has not come, he would rend his garments, and cover himself with ashes."

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Rh Hippolyte Dufresne interrupted, saying:

"Whether in Paris or in Rome, there is no doubt that St. Paul would be as an owl blinking in the sun. He would be no more fit than a Bedouin of the desert to communicate with cultured Europeans. He would not know himself when at a bishop's, nor would he obtain recognition from him. Were he to alight at the house of a Swiss pastor fed upon his writings, he would astound him with the primitive crudity of his Christianity. All this is true. Bear in mind, however, that he was a Semite, a foreigner to Latin thought, to the genius of the Germani and Saxons, to the races from which sprung those theologians who, by dint of erroneous conceptions, mistranslations, and absurdities, discovered a meaning in his counterfeit Epistles. You conceive him in a world which was not his own, which can in no wise become his, and this absurd conception at once gives birth to an agglomeration of incongruous presentments. We picture to ourselves, to illustrate what I say, this vagabond weaver sitting in a Cardinal's coach, and we make merry over the appearance presented by two human beings of so opposite a character. If you persist in resurrecting St. Paul, pray have the good taste to restore him to his race and country, among the Semites of the East, who have not greatly changed these twenty centuries, and for whom the Bible and the Talmud contain human

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302 and herbs. At length, in 1737, he found peace with God, and went on his way rejoicing."

In this poor man we have morbid melancholy and fear, and the sacrifices made are to purge out sin, and to buy safety. The hopelessness of Christian theology in respect of the flesh and the natural man generally has, in systematizing fear, made of it one tremendous incentive to self-mortification. It would be quite unfair, however, in spite of the fact that this incentive has often been worked in a mercenary way for purposes, to call it a mercenary incentive. The impulse to expiate and do penance is, in its first intention, far too immediate and spontaneous an expression of self-despair and anxiety to be obnoxious to any such reproach. In the form of loving sacrifice, of spending all we have to show our devotion, ascetic discipline of the severest sort may be the fruit of highly optimistic religious feeling.

M. Vianney, the curé of Ars, was a French country priest, whose holiness was exemplary. We read in his life the following account of his inner need of sacrifice:—

"'On this path,' M. Vianney said, 'it is only the first step that costs. There is in mortification a balm and a savor without which one cannot live when once one has made their acquaintance. There is but one way in which to give one's self to God,—that is, to give one's self entirely, and to keep nothing for one's self. The little that one keeps is only good to trouble one and make one suffer.' Accordingly he imposed it on himself that he should never smell a flower, never drink when parched with thirst, never drive away a fly, never show disgust before a repugnant object, never complain of anything that had to do with his personal comfort, never sit down, never lean upon his elbows when he was kneeling. The Curé of Ars was very sensitive to cold, but he would never take means to


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128 science in its entirety. Drop him among the Jews of Damascus or of Jerusalem. Lead him to the Synagogue. There he will listen without astonishment to the teachings of his master, Gamaliel. He will enter into disputation with the rabbis, will weave goat-hair, live on dates and a little rice, observe the law faithfully, and of a sudden undertake to destroy it. He will in turn be persecutor and persecuted, executioner and martyr, all with equal keenness. The Jews of the Synagogue will proceed with his excommunication, by blowing into a ram's horn, and by spilling drop by drop the wax of black candles into a tub containing blood. He will endure without flinching this horrible ceremony, and will exercise, in the course of an arduous and continually menaced existence, the energy of a headstrong will. In such circumstances, he will probably be known to only a few ignorant and sordid Jews. But it will be Paul once more, and wholly Paul."

"That may be possible," said Joséphin Leclerc. "Yet you will grant me that St. Paul was one of the principal founders of Christianity, and that he might have imparted to Gallio valuable information concerning the great religious movement of which the proconsul was entirely ignorant."

"He who founds a religion," replied Langelier, "wots not what he does. I may say almost the same of those who found great human institutions,

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Rh monastic orders, insurance companies, national guards, banks, trusts, trade unions, academies, schools of music and the drama, gymnastic societies, soup-kitchens, and lectures. Generally speaking, these establishments do not for any length of time carry out the intentions of their founders, and it sometimes happens that they become diametrically opposed to them. It is as much as one can do to trace after many long years a few vestiges of their founders' original intention. In the matter of religions, at any rate among nations whose existence is troublous and whose mind is fickle, they undergo so incessant and so complete a transformation, according to the feelings or interests of their faithful and their ministers, that in the course of a few years they preserve naught of the spirit which created them. Gods undergo more changes than men, for the reason that their form is less precise and that they endure longer. Some there are who improve as they grow older; others deteriorate with the years. It takes less than a century for a god to become unrecognisable. The god of the Christians has perhaps undergone a more complete transformation than any other. This is doubtless attributable to the fact that he has belonged in succession to the most varied civilisations and races, to the Latins, to the Greeks, to the Barbarians, and to all the nations sprung from the ruins of the Roman Empire. It is assuredly a

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130 far cry from the wooden Apollo of Daedalus to the classical Apollo Belvedere. Still greater a distance separates the youthful Christ of the Catacombs from the ascetic Christ of our cathedrals. This personage of the Christian mythology perplexes one by the number and variety of his metamorphoses. The flamboyant Christ of St. Paul is followed, as early as the second century, by the Christ of the Synoptic Gospels, a poor Jew, vaguely communistic, who becomes, with the Fourth Gospel, a sort of young Alexandrine, a milk-and-water disciple of the Gnostics. At a later period, if we only take into account the Roman Christs and tarry merely with the most famed of them, we have had the dominating Christ of Gregory VII., the bloodthirsty Christ of St. Dominic, the mob-leading Christ of Julius II., the atheistic and artistic Christ of Leo X., the indeterminate and insipid Christ of the Jesuits, Christ the protector of the factory, the defender of capital and the opponent of Socialism, who flourished under the pontificate of Leo XIII., and who still reigns. All those Christs, who have but the name in common, were not foreseen by Paul. In reality, he knew no more than Gallio about the future god."

"You exaggerate," remarked M. Goubin, who disliked exaggeration in whatever form.

Giacomo Boni, who venerates the sacred books of

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Rh all nations, here pointed out that Gallio and the Roman philosophers and historians were to be blamed for not having a knowledge of the Jews' Sacred Scriptures.

"Had they been better informed," he said, "the Romans would not have harboured unjust prejudices against the religion of Israel; and, as your own Renan has said, a little goodwill and a better knowledge would perhaps have warded off fearful misunderstandings in regard to questions of interest to the whole of humanity. There lacked not educated Jews like Philo to explain the laws of Moses to the Romans, had the latter been more broad-minded and possessed a more correct presentiment of the future. The Romans experienced disgust and fear, when face to face with Asiatic thought. Even if they were right in fearing it, they were wrong in despising it. To despise a danger constitutes a great blunder. Gallio displayed want of foresight when stigmatising as criminal fancies and profanities of the vulgar the Syrian beliefs."

"How then could the Hellenist Jews have taught the Romans what they were themselves ignorant of?" inquired Langelier. "How could that honest Philo, so learned yet so shallow, have revealed to them the obscure, confused, and fecund thought of Israel, of which he knew nothing himself? What could he have imparted to Gallio concerning the

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132 faith of the Jews except literary absurdities? He would have explained to him that the doctrine of Moses harmonises with the philosophy of Plato. Then, as always, cultured men had no idea of what was passing through the minds of the multitudes. The ignorant mob is for ever creating gods unknown to the literati.

"One of the strangest and most notable facts of history is the conquest of the world by the god of a Syrian tribe, and the victory of Jehovah over all the gods of Rome, Greece, Asia, and Egypt. Upon the whole, Jesus was simply a nĕbi, and the last of the prophets of Israel. Nothing is known about him. We are in the dark as to his life and death, for the Evangelists are in nowise biographers. As to the moral ideas grouped under his name, they originate in truth with the crowd of visionaries who prophesied in the days of the Herods.

"What is called the triumph of Christianity is more accurately the triumph of Judaism, and to Israel fell the singular privilege of giving a god to the world. It must be admitted that Jehovah deserved his sudden elevation in many respects. He was, when he attained to empire, the best of the gods. He had made a very bad beginning. Of him it may be said what historians say of Augustus, his heart softened with the years. At the time when the Israelites settled in the Promised Land, Jehovah was

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Rh stupid, ferocious, ignorant, cruel, coarse, foulmouthed, indeed the most silly and most cruel of gods. But, under the influence of the prophets, there came about a complete transformation. He ceased being conservative and formal, and became converted to ideas of peace and to dreams of justice. His people were wretched. He began to feel a profound pity for all poor wretches. And although he remained at heart very much a Jew and very patriotic, he naturally became international when becoming revolutionary. He constituted himself the defender of the humble and oppressed. He conceived one of those simple ideas which captivate the world. He announced universal happiness, and the coming of a beneficent Messiah whose reign would be peace. His prophet Isaiah prompted him as to this admirable theme with words delightfully poetical and of unsurpassed softness:

"'The mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among nations, and shall rebuke many people: and they

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134 shall beat their swords into plowshares, and their spears into pruning-hooks.

"'The wolf also shall dwell with the lamb and the leopard shall lie down with the kid; and the calf and the young lion and the fading together; and a little child shall lead them.'

"In the Roman Empire, the god of the Jews set himself to capture the working classes and the social revolution. He addressed himself to the unfortunate. Now, in the days of Tiberius and Claudius, there existed within the Empire infinitely more unhappy than happy ones. There were hordes of slaves. One man alone owned as many as ten thousand. These slaves were for the most part sunk in wretchedness. Neither Jupiter, nor Juno, nor the Dioscuri troubled themselves about them. The Latin gods did not pity their condition. They were the gods of their masters. When came from Judaea a god who hearkened to the complaints of the humble, they worshipped him. So it is that the religion of Israel became the religion of the Roman world. This is what neither St. Paul nor Philo could explain to the proconsul of Achaia, for they themselves did not see it clearly. And this is what Gallio could not realise. He felt, however, that the reign of Jupiter was nearing its end, and he predicted the coming of a better god. From love of the national antiquities, he went for this god to the

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Rh Graeco-Latin Olympus, and selected him of the blood of Jupiter, through aristocratic feeling. Thus it is that he chose Hercules instead of Jehovah."

"For once," said Joséphin Leclerc, "you will admit that Gallio was mistaken."

"Less so than you think," replied Langelier with a smile. "Jehovah or Hercules, it mattered little. You may be sure of this: the son of Alcmene would not have governed the world otherwise than the father of Jesus. Olympian as he might be, he would have had to become the god of the slaves, and assume the religious spirit of the new times. The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing. Pay attention to this. The spirit which favoured the accession in Rome of the god of Israel was not merely the spirit of the masses, but also that of the philosophers. At that time, they were nearly all Stoics, and believed in one god alone, one on whose behalf Plato had laboured and one unconnected by tie of family or friendship with the gods of human form of Greece and Rome. This god, through his infinity, resembled the god of the Jews. Seneca and Epictetus, who venerated him, would have been the first to have been surprised at the resemblance, had they been called upon to institute a comparison. Nevertheless, they had themselves greatly contributed towards rendering acceptable the austere monotheism

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Rh inalterable certainty is so precious to some minds that to renounce it explicitly is for them out of the question. They will claim it even where the facts most patently pronounce its folly. But the safe thing is surely to recognize that all the insights of creatures of a day like ourselves must be provisional. The wisest of critics is an altering being, subject to the better insight of the morrow, and right at any moment, only 'up to date' and 'on the whole.' When larger ranges of truth open, it is surely best to be able to open ourselves to their reception, unfettered by our previous pretensions. "Heartily know, when half-gods go, the gods arrive."

The fact of diverse judgments about religious phenomena is therefore entirely unescapable, whatever may be one's own desire to attain the irreversible. But apart from that fact, a more fundamental question awaits us, the question whether men's opinions ought to be expected to be absolutely uniform in this field. Ought all men to have the same religion? Ought they to approve the same fruits and follow the same leadings? Are they so like in their inner needs that, for hard and soft, for proud and humble, for strenuous and lazy, for healthy-minded and despairing, exactly the same religious incentives are required? Or are different functions in the organism of humanity allotted to different types of man, so that some may really be the better for a religion of consolation and reassurance, whilst others are better for one of terror and reproof? It might conceivably be so; and we shall, I think, more and more suspect it to be so as we go on. And if it be so, how can any possible judge or critic help being biased in favor of the religion by which his own needs are best met? He aspires to impartiality; but he is too close to the struggle not to be to some degree a participant, and he is sure to approve


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Rh preface it by a preliminary remark which connects itself with much that follows.

Our survey of the phenomena of saintliness has unquestionably produced in your minds an impression of extravagance. Is it necessary, some of you have asked, as one example after another came before us, to be quite so fantastically good as that? We who have no vocation for the extremer ranges of sanctity will surely be let off at the last day if our humility, asceticism, and devoutness prove of a less convulsive sort. This practically amounts to saying that much that it is legitimate to admire in this field need nevertheless not be imitated, and that religious phenomena, like all other human phenomena, are subject to the law of the golden mean. Political reformers accomplish their successive tasks in the history of nations by being blind for the time to other causes. Great schools of art work out the effects which it is their mission to reveal, at the cost of a one-sidedness for which other schools must make amends. We accept a John Howard, a Mazzini, a Botticelli, a Michael Angelo, with a kind of indulgence. We are glad they existed to show us that way, but we are glad there are also other ways of seeing and taking life. So of many of the saints whom we have looked at. We are proud of a human nature that could be so passionately extreme, but we shrink from advising others to follow the example. The conduct we blame ourselves for not following lies nearer to the middle line of human effort. It is less dependent on particular beliefs and doctrines. It is such as wears well in different ages, such as under different skies all judges are able to commend.

The fruits of religion, in other words, are, like all human products, liable to corruption by excess. Common


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Rh to occupy the Heartland, 182; But Laissez-faire also a policy of Empire, 186; Clash of the two policies, 188; Inevitable from the fact that they were two Going Concerns, 189.

VI.—We have won the War, but were nearly defeated, 191; Had Germany won, if only on land, you would have had to reckon with a Heartland Empire, 193; The Heartland the persistent Geographical threat to World liberty, 194; How came Germany to make the mistake of offensive on West front, 198; Hamburg and the man-power policy, 199; We must now divide up East Europe and the Heartland, 200; It must be a division into three not two State-systems, 204; The peoples of the Middle Tier, 206; Feasibility of League of Nations, if this done, 215; But there must be no predominant partner, 217; Yet you will have to reckon with Going Concerns, 218; A reasonable equality of power needed among a considerable number of members of your League, 221; Of certain strategical positions of World importance, 223; The Going Concern in the future, and the unequal growth of Nations, 228; The ideal is the Independent Nation of balanced economic development, 228; Tragedies of the Going Concern, 231; The policy of truly free nations which makes for Peace, 234.

VII.—Whether men and women will be more free in such free Nations, 236; The need of basing organisation within the Nation on localities, 238; The alternative organisation is based on nation-wide classes and interests, 239; This leads inevitably to international war of classes, 239; Therefore the ideal is balanced provinces within balanced nations, 241; Such organisation gives greatest opportunity to greatest number of men, 242; Cause of Nationality movement, 245; Opposed to undue centralisation, 247; Fraternal nations must be balanced economically, and formed of fraternal provinces. 253; Fraternity, if it is to last, depends on controlling the development of Going Concerns, 261.

VIII.—The recent General Election, its meaning in a World setting, 263; Of the saving virtue of Neighbourliness, 266.


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Rh himself and from which he eliminates it altogether. Thus, alongside of the church militant with its prisons, dragonnades, and inquisition methods, we have the church fugient, as one might call it, with its hermitages, monasteries, and sectarian organizations, both churches pursuing the same object—to unify the life, and simplify the spectacle presented to the soul. A mind extremely sensitive to inner discords will drop one external relation after another, as interfering with the absorption of consciousness in spiritual things. Amusements must go first, then conventional 'society,' then business, then family duties, until at last seclusion, with a subdivision of the day into hours for stated religious acts, is the only thing that can be borne. The lives of saints are a history of successive renunciations of complication, one form of contact with the outer life being dropped after another, to save the purity of inner tone. "Is it not better," a young sister


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Rh turn them, but rather to discover some outlet for it of which the fruits in the way of privation and hardship might be objectively useful. The older monastic asceticism occupied itself with pathetic futilities, or terminated in the mere egotism of the individual, increasing his own perfection. But is it not possible for us to discard most of these older forms of mortification, and yet find saner channels for the heroism which inspired them?

Does not, for example, the worship of material luxury and wealth, which constitutes so large a portion of the 'spirit' of our age, make somewhat for effeminacy and unmanliness? Is not the exclusively sympathetic and facetious way in which most children are brought up to-day—so different from the education of a hundred years ago, especially in evangelical circles—in danger, in spite of its many advantages, of developing a certain trashiness of fibre? Are there not hereabouts some points of application for a renovated and revised ascetic discipline?

Many of you would recognize such dangers, but would point to athletics, militarism, and individual and national enterprise and adventure as the remedies. These contemporary ideals are quite as remarkable for the energy with which they make for heroic standards of life, as contemporary religion is remarkable for the way in which it neglects them. War and adventure assuredly keep all who engage in them from treating themselves too tenderly. They demand such incredible efforts, depth


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270 Refuses to think strategically unless compelled to do so for defence, 35; Must fail unless it reckons with both geographical and economic Reality, 36.

III.—The Unity of the Ocean, the first geographical Reality, 38; The consequences not yet fully accepted, 40; Therefore necessary to take a historical view, 41; Contending river-powers in Egypt, 43; The Nile 'closed' by land-power, 44; Contending sea-powers in the Mediterranean, 44; The Mediterranean 'closed' by land-power, 54; The Latin Peninsula as a sea-base, 55; The encompassing of the World-Promontory by sea-power from the Latin peninsular base, 67; Division within the Latin European Peninsula, 69; Hence the opportunity for sea-power from the lesser but insular sea-base of Britain, 70; Of sea-bases in general, 76; Of sea-power in the Great War, 77; The World-Island, 81; The ultimate base of sea-power, 91/

IV.—The World-Island seen from within, 93; The Heartland physically defined, 96; The other Natural Regions, 98; The Arabian Centreland, 112; The mobile riders and the plough-men, 118; The Arab bid for World Empire, 119; The Steppes-belt, 122; The Tartar invasions and their consequences, 125; The Tibetan Heights and the N.W. entries to China and India, 129; The open access from the Heartland to Arabia and to Europe, 134; The Heartland strategically defined, 135; The Black Sea basin included, 136; The Baltic basin included, 140; The Heartland as real a physical fact as the World-Island, 143; The ultimate citadel of land-power, 143.

V.—The Cossack advance over the Heartland, 147; The Russian Homeland, sharply delimited, 148; The real Europe, 153; Divided into East and West Europe, 154; History of the relations of East and West Europe, 155; Their fundamental opposition, 160; Their essential difference, 161; German and Slav in East Europe, 162; Trafalgar seemed to split the stream of history into two for a century, 170; Britain and the Not-Europe, 171; But East Europe is really within the Heartland, and there were no two streams, 176; British and French policy agreed in the Nineteenth Century, 177; The Great War caused by German attempt to control East Europe and the Heartland, 178; The Economic Reality of organised man-power—the Going Concern, 179; Political Economy and National Economy, 180; The great Economic change of 1878, 181; The German policy was to stimulate growth of man-power and then use it