"IN

THE RELIGIOUS WORLD.

IS A REVIVED JUDAISM POSSIBLE?

N the multitude of counselors there is safety," is an utterance. that, according to Mr. Alexander H. Japp, LL.D., F.R.S.E., has not been fulfilled in the case of the descendants of those who gave it to us.

We have more than once quoted significant surmises as to the future of Judaism in America (see THE LITERARY DIGEST, September 10, 1904, and June 24, 1905). Now Mr. Japp, writing in The London Quarterly Review, examines the problem more especially as it presents itself in England. His finding is that Judaism is imperiled by its multitude of counselors, and by the absence of a spirit of charity and harmony within its body politic. "Jewry is not bound by ties of blood, but by a spiritual idea,” once declared Mr. Zangwill. This spiritual idea, according to Mr. Japp, is in danger of being lost sight of amid bickerings and dissentions. "Divisions, sects, splits increase; and if they do not issue in the actual formation of new societies or synagogues, the effects are seen in the old bodies, and may be summed up in lack of unity, ill-veiled opposition, and constant disputation."

As illustrating this tendency he mentions some of the wellmarked classes into which the English Judaism of to-day is divided. First, there is the unyielding orthodox party," to whom the most trifling point of ritual is as important as the most serious question of ethics." Then there are the "liberals," who stand between the orthodox and the " 'reformers." The latter, according to Mr. Japp, "would sweep aside what are indeed the essentials of Judaism." Then comes a contingent of those "who go to synagogue only once or twice a year and favor free-thinking openly in most important matters." Again, there are the Zionites and the antiZionites-with their subdivisions; and yet again there are the "detached Jews," many of whom have completed their detachment by the enormity of "mixed marriages."

Altho he perceives this welter of contending opinions to be sapping the foundations of English Judaism, Mr. Japp does not despair of the situation, but indicates what he believes to be "the only true path back to real unity, life, and fellowship in the Jewish as in any other religious community." This path, we gather, is to be found in a renewed reverence for labor and a return to simpler standards of living. Both modern Judaism and modern Christianity, he urges, suffer spiritually by their tendency to emphasize the distinction between the working classes and the nonworking classes. We read further:

"It was well pointed out by Emma Lazarus that the Jews had lost character as well as physical energy and the feeling of solidarity, by the fact that under certain influences and necessities they had ceased to be workers, producers, and had become speculators, financiers, middlemen, pedlers, and desire nothing else. They had thus sacrificed physical development, if not more, far more than that. Now that over vast areas they are free, they must get back to their old tradition and old habit in this respect. That is what the Jew agitator seldom or never dreams of. In Biblical and Talmudic times, trades and handicrafts were universal. Every conceivable industry and kind of work was in vogue; labor was universal; learning and piety did not seek excuses from the daily task, but enforced it, and made it holy. Work, and not living by one's wits,' was considered holy and blessed. The greatest rabbis were humble artisans, and so provided for themselves. Hillel was

·

a wood-cutter; Rabbi Chanina was a shoemaker; Rabbi Judah was a tailor; Rabbi Joseph was an architect; Abba Saul was a grave-digger; and Rabbi Joshua was a needle-maker. Jesus was a carpenter, and the son of a carpenter; Paul was a tent-maker; and Peter was a fisherman. In the Talmudic colleges of Sura and Pumbaditha, the scholars-farmers and mechanics-streamed into the tournament halls of the Halachah only when their work had given them vacation."

But the Jews of to day, he alleges, "surpass even the Gentiles in

their love of luxury, show, and extravagance, in their aspiration. after tawdry and vulgar exhibitions and all the degrading associations of competitive social celebrations and functions." Moreover:

'So much is this the case that I have met with more than one Jew of elevated ideal who privately confessed to me that for them 'mixed marriages '—that is, marriages with Gentile women-were made necessary because of lack of simplicity and domesticity, and great love of show and extravagance, in Jewish women of their own class. For the Jews who oppose ' mixed marriages' as insuring the loss of later generations to Judaism, here is a line on which they are called to work and seek to reform to simplicity and nonluxury."

Mr. Japp believes that, in spite of many distressing symptoms, English Judaism will yet seek the prescribed path of its salvation, a practical return to simplicity of life and habit, to true ideals of social regeneration and uplifting, through the individual life."

A

CHRISTIAN CITIZENSHIP.

NUMBER of secular papers in England have recently been discussing the relation of Christianity to citizenship. The discussion, in this instance, grew up around a question in the London Times correspondence column as to whether politics should be discussed in chapels. The Daily News (London) remarks that life can not be separated into compartments, sacred and secular. Now a writer in Collier's Weekly (New York) whom the editor characterizes as "a great creative artist whose reasons for anonymity seem sufficient to us as to himself," asks if there is such a thing as Christian citizenship, and finds an answer in the negative. He claims, however, that it could be created. "The process," he alleges, “would be quite simple, and not productive of hardship to any one." We read further:

"It will be conceded that every man's first duty is to God; it will also be conceded, and with strong emphasis, that a Christian's first duty is to God. It then follows, as a matter of course, that it is his duty to carry his Christian code of morals to the polls and vote them. Whenever he shall do that, he will not find himself voting for an unclean man, a dishonest man. Whenever a Christian votes, he votes against God or for Him, and he knows this quite well. God is an issue in every election; He is a candidate in the person of every clean nominee on every ticket; His purity and His approval are there, to be voted for or voted against, and no fealty to party can absolve His servant from his higher and more exacting fealty to Him; He takes precedence of party, duty to Him is above every claim of party."

If Christians should vote their duty to God at the polls, urges this anonymous writer, they would carry every election and do it with ease:

"They would elect every clean candidate in the United States, and defeat every soiled one. Their prodigious power would be quickly realized and recognized, and afterward there would be no No unclean candidates upon any ticket, and graft would cease. church organization can be found in the country that would elect men of foul character to be its shepherd, its treasurer, and superintendent of its Sunday-school. It would be revolted at the idea; it would consider such an election an insult to God. Yet every Christian congregation in the country elects foul men to public office, while quite aware that this also is an open and deliberate insult to God, who can not approve and does not approve the placing of the liberties and the well-being of His children in the hands of infamous men. It is the Christian congregations that are responsible for the filling of our public offices with criminals, for the reason that they could prevent it if they chose to do it. They could prevent it without organizing a league, without framing a platform, without making any speeches or passing any resolutions -in a word, without concert of any kind. They could accomplish it by each individual resolving to vote for God at the polls-that is to say, vote for the candidate whom God would approve. man imagine such a thing as God being a Republican or a Democrat, and voting for a criminal or a blackguard merely because party loyalty required it. Then can we imagine that a man can

Can a

If the Christians of America, he continues, could be persuaded to vote "God and a clean ticket," it would bring about a moral revolution that would save the country-" a country whose Christians have betrayed and are destroying it." In most elections, he says, "nothing important is on trial except Christianity." And he adds:

"It was on trial in Philadelphia, and failed; in Pennsylvania, and failed; in Rhode Island, and failed; in Connecticut, and failed; in New York, and failed; in Delaware, and failed; in every town and county and State, and was recreant to its trust; it has effusively busied itself with the small matters of charity and benevolence, and has looked on, indifferent while its country was sinking lower and lower in repute and drifting further and further toward moral destruction. It is the one force that can save, and it sits with folded hands."

BUDDHISM AS A RELIGION FOR LAPSED CHRISTIANS.

BUDDHISM and Christianity are almost at one on ethical

points, but dogmatically they are diametrically opposed. The Christian who has lost his grasp of church doctrine, but believes in the Golden Rule, may find rest for his soul, says W. S. Lilly in The Fortnightly Review (London), by enrolling himself among the followers of Buddha. To quote his own words with regard to Christianity and Buddhism:

"There is, unquestionably, much in common between the character and teaching of the founders of the two religions. Both are represented as infinitely pitiful and infinitely wise. Both desired, beyond all things, the salvation of mankind. Both proclaimed a royal law of love, the love of our neighbor as ourselves, the Buddha, indeed, including among the objects of our charity those poor relations of ours which we call the brute creation: Thou shalt hurt no living thing.' Both required of their disciples the forsaking of all and the following of the Master. Both taught the utter vanity of earthly good, insisted on self-denial, and exhibited compassion as the highest law of life. Both inculcated the supreme necessity of purity of thought and intention. Both prescribed the non-resistance of evil, the overcoming of evil with good. Both had especial tenderness for the young, the poor, the suffering, the outcast. In the accounts which have come down to us of the lives of both, there are the most remarkable parallelisms: and, what is more important and significant, the personality of both must be

trine of metempsychosis, which was not without its retributive side. As W. S. Lilly says of the founder of Buddhism :

"The moral law, written on the fleshly tables of the heart,' he apprehended, confessed, and revered. It was for him the highest and ultimate fact beyond which he could not go. And he was well aware that the very idea of law implies a penal sanction: a law which may be broken with impunity is no law at all: justice is, of its nature, vindictive. . . . The doctrine of transmigration was undoubtingly received and believed throughout India in his time: a certain amount of evidence may be adduced for it: it is incapable of disproof: he saw no reason for questioning it: and he found in it the sanction and the instrument of the law of righteousness ruling throughout the universe."

The agnosticism of Buddhism, he observes, is the point on which lapsed Christians find a common and sympathetic religious basis, and the doctrine of transmigration is in harmony with that of evolution. He continues, speaking of those who have lost faith in Christ:

"It is to these lapsed Christians-' the lost sheep of the house of Israel,' we may say-that Buddhism specially addresses its message. It views them with much sympathy; their negations are in accordance with the Buddha's doctrine. But pious Buddhists know well that men and societies of men can not live by mere negations; that an ethical basis of life is necessary to us. Their language to the “advanced' thinkers of the Western world— if I may venture to summarize it-is this: You have cast off ancient animism, traditional theism. You have done well. The great truths that there is no soul in man, and that man has no knowledge of an infinite and absolute being, were long ago taught by the Buddha. You have grasped the fundamental fact that law rules everywhere throughout the phenomenal universe, whose secrets you have so largely explored. . . . We announce to you an order which is the counterpart, in the ethical and spiritual sphere, of your scientific order in the phenomenal; an order where causation and the conservation of energy equally prevail; an order which is ruled absolutely by law; an order which is as true a reality, nay, a truer, for all phenomena are impermanent, all integrations are unstable; but the law of righteousness abides forever. It is the law of the universe. . . That is the kernel of the Buddha's teaching; it is by the proclamation of his law of righteousness, with its mechanism of moral retribution, called by us Karma, that he gives to life its true interpretation and indicates its real value, guiding us from agnosticism to gnosis."

WIDENING BREACH BETWEEN CONSERVATIVE

AND ADVANCED THEOLOGY.

drawing the hearts of men by a spiritual magnetism through so many ages."

But when we come to the doctrinal section of Christianity we find it clear, positive, and in full harmony with the general theistic and animistic ideas of the human race, says this writer, while Buddhism is indefinite and vague and every Buddhist is an agnostic. In his own words:

“If the ethical teaching and spiritual influence of the Christ and the Buddha are so similar, their dogmatic teaching is as opposite as is well conceivable. Christianity is before all things theistic and animistic. Thou shalt love the Lord thy God with all thy . . . soul,' is its first and great commandment. God and the soul are its two foundations. Buddhism is sometimes called atheistic. The statement requires to be guarded and explained. Buddhism recognizes innumerable devas or gods, who, however, are of the same nature as men and animals, all existence being of one kind; and altho they enjoy a period of bliss, that comes to an end, and they must at last die, and be drawn again into the whirlpool of existence. But of the all-perfect creative Deity of Christianity, Buddhism knows nothing. The question of the origin of things it regards as ultra vires. It is, in the proper sense of the word, agnostic."

The ethical teaching of Buddha had its complement in the doc

of theological thought, especially in Germany where these antitheses find their sharpest expression, has recently received emphasis and definition by official declarations that are being made from both sides. Such a declaration, recently published, and signed by such leading conservative men as the theological professors Cremer, of Greifswald (now deceased), Koehler, of Halle, Schlutter, of Tübingen, Braun, general church superintendent in Berlin, Faber, holding a similar position, and the influential agitator, Dr. Johannes Lepsius, of Grosslichterfelde, contained an appeal for an unofficial Silent Union" of the conservatives (a union no sooner suggested than accomplished), on the basis of the following principles:

1. The current scientific spirit, as this has gained currency in the learned world of the day, and not least in the theological methods and manners of the times, has accomplished the following results: (a) It has practically ruined theological science; (b) it has barred the way to faith for the peoples of our own times, even for those who are well disposed and has deprived them of the proper appreciation of the value of the Word of God and of the church and its divine mission and its practical work.

In addition modern theology has produced the following evil results, viz., has made the work of the Church very superficial in its character; has made it impossible to satisfy the spiritual needs of the believers; has produced a weakness in the defense of Chris

tian truth, and has seriously damaged the influence of Christianity on the people at large.

2. In conscious and decided opposition to this false type of theological thought it is imperatively necessary to emphasize the true Biblical teachings, as these find their expression in the faith, in the living God, and in the only-begotten Son, the crucified and arisen Lord, as these things were confessed by the apostles and the reformers. This work is to be done : (a) with all the means of a thorough, theological, and Bible-believing investigation; (b) with the corresponding influence in the practical life of the Church; (c) with the aggressive struggle against the opposing views, in all of their consequences, also in the public life of the people; (d) with the full power of a personal Christianity on all occasions.

3. The decisive struggle against this modern tendency is accordingly an absolute desideratum for the development of the Kingdom of God on earth, and is a demand of an earnest Christian conscience.

The time has come when success in this direction is only possible by the union and cooperation of those who share these convictions.

The Chronik der Christliche Welt, which publishes this appeal, gives also more than a solid column of names of prominent men who have joined hands for this crusade.

Another evidence of the aggressive character of the conservative school appears in the transactions of the Eleventh Continental Mission Conference, held in Bremen. This immense and influential international body adopted a declaration, published in the Allgemeine Mission Zeitschrift, of Berlin, in which it is claimed that the destructive teachings of modern theology is a fatal blow to the work of Christian missions, as it denies all that upon the preaching of which Christian mission work lives and thrives.

On the other hand, the Radicals are not afraid to declare what they consider their rights. They had been asked to leave the Church whose faith they no longer share. At a meeting in Goslar they made in substance the following " declaration of their rights": We protest emphatically against the demands made by orthodox conventions and papers, that the adherents of a more liberal theology voluntarily withdraw from the existing church organizations and form organizations of their own. This demand is a gross injustice, as the positions we represent are only legitimate and permissible developments of Protestant principles and practises. We claim a right to remain in the Church of the Reformation.-Translations made for THE LITERARY DIGEST.

SUGGESTIONS TOWARD A METHOD OF
THEOLOGICAL RECONSTRUCTION.

ANY theological reconstruction within the body of Christian

ity, as Prof. Shailer Mathews points out, must presuppose the possibility of such a treatment of the Scriptures, and especially of the New Testament, as will enable one to distinguish with reasonable accuracy between the truth and its Biblical expression. Or, to put the matter more technically, and in the Professor's own words," the presupposition of all theological reconstruction is the existence of criteria which shall enable one to distinguish the concepts and processes which conditioned the Biblical writers from the religious experience and truth which admittedly constitute the real substance of what we call revelation." Such criteria, he claims, will be found among the thoughts and -concepts recurrent in the Biblical period. He thus makes it a prerequisite of the theologian that he be a historian. "Theologi⚫cal reconstruction," he declares, "that shall in any true measure be based on the New Testament is dependent not only upon the strictly philological exegesis, but also upon that larger historical exegetical process that endeavors to separate the content of a correctly apprehended teaching from the historical form in which it is cast." By means of that separation the content stands clear, and "it is with the content alone," the author avers, "that men of to-day feel more than an antiquarian interest." Prof. Shailer Mathews, who is of the department of systematic theology of the University of Chicago, formulates these views in a volume entitled

"The Messianic Hope in the New Testament," which forms one of the decennial publications of that institution. The method indicated, the author declares, will be usable in any theological reconstruction actuated by loyalty to the historic Gospel. We read further:

"There must be first a precise interpretation of the Gospel as it stands in the New Testament, in its own terms and from its own point of view. Second, there must be a discrimination between the Messianic and kindred interpretative formulas and concepts, on the one hand, and, on the other, the facts in the records of the life of Christ and of Christian experience which fair-minded criticism, psychology, and sociology will regard as assured. Then, third, there will be the presentation of these facts, through the use of such interpretative and pedagogical concepts as will do for to-day what the various concepts of the New Testament did for their day."

The author continues:

"Such a method judges historical facts by genuinely historical criteria, and therefore distinguishes between the essential and purely economic elements of Christianity without abandoning scientific limitations. From it there must result a new confidence and appreciation of that historical gospel which gave rise to faith rather than was caused by faith. For while the method will recognize to the full the fundamental verities of Christian experience, it also will give full value to historical facts. In these it will find data for the same moral stimulus and the same religious hope they have always aroused during the centuries of Christian history. On the one side, this method avoids that assertion of the perpetual authority of interpretative concepts and that dogmatism which have always proved fatal to the spontaneous and persuasive expression of the Christian spirit; and on the other hand, it avoids that mysticism which belittles the historical facts which really have made Christian assurance possible. Such a historical method prepares the way for religious psychology and leads to a theology at once scientifically positive in its reliance upon objective facts, consonant with the known laws of personality and historical criticism; it conserves every essential fact and implication of the Gospel as it was preached by Jesus, and Paul, and revitalizes that Christian hope of deliverance from sin and death that has been the great power of historical orthodoxy."

PROF. SHAILER MATHEWS,

Of the department of systematic theology in the
University of Chicago.

The writer expresses his belief that there is room for such a theology "at once critical, experiential, historical, revering Jesus as the divine way rather than the divine end, dominated by a conviction of immortality, and insistent that humanity needs to be saved from sin and suffering, and that, by sharing in the divine life revealed in Jesus, humanity can be carried, both generically and individually, to the next and, because spiritual, higher stage of that process which is the expression of the eternal will of God." The eternal element in Christianity, he declares, is "not an interpretative concept born of an abandoned cosmology and a persistently political conception of God, but the eternal life born of God through the mediation, of faith in Jesus as his revelation." The form in which this belief is expressed is in the present writer's view inessential; it may be made dynamic in reason and will by the use of whatever world-view that may be regarded the modern equivalent of Messianism, or by any definition of the divine personality satisfactory to modern thought.

FOREIGN COMMENT.

THE MENACE OF JAPANESE AMBITION.

THE

HE war between Russia and Japan, following on the victory of Japan over China, is likely to be far-reaching in its results. It already has had its effect on the very heart of Russian social and political life, and the success of the Mikado's armies and fleets has encouraged and intensified the revolutionary frenzy of the Muscovite reformers. But its most important consequences are to be discerned in the future which it is preparing for China. Ac-: cording to René Pinon, in Revue des Deux Mondes (Paris), Japan has shown to China the superiority of European over East Asiatic civilization; has induced China more and more to open the way for the admission of foreign methods and machinery, so that "the Great Wall, that monstrous anachronism which separated the Middle Kingdom from the rest of the world, is crumbling into dust."

Mr. Pinon traces in detail the profound influence which Japan is exercising over China, and indicates the peril to which he thinks all interests but those of the yellow races are thus exposed in the Far East. In his own words:

!

"The victories of Japan on sea and land, the backdown of Europe which has resulted, the elimination of Russian power in the seas of the Far East, leave no one in the front rank, in view of China's distractions, but triumphant Japan. Leaving out of the question the competition of America, which is now preparing and arming for the struggle, Japan is mistress of the Yellow Seas; she is ready to exercise what influence she chooses on the destiny of the Middle Kingdom, for in the struggle for domination in the Pacific she has proved the victor.".

At some length he proceeds to show how China is learning from Japan to accept resignedly European civilization which her adroit neighbors know so well how to present in a form easy to assimilate and so disguised as to conceal its foreign origin." The Japanese have learned from Europe and are now the teachers of China, "and by this means intend little by little, to expel the Occidentals from Extreme Asia and escape from their competition." The Japanese have found it easy from their physical affinity, dress, writing, and language to permeate China. They have been the agents of Chinese reform. Under the direction of Japanese soldiers China has constituted an army on a European model. Jap

anese instructors conduct the four military colleges, similar to that. of Saint-Cyr, which have been opened in different cities. Every year 700 Chinese youths, educated in the schools of Japan, receive a commission in the Chinese army, and there are at present 3,000. such officers in China. At the beginning of 1902 a colonel attached. to the Japanese legation at Peking was appointed to organize a body of police, and at present a hundred Japanese instructors are engaged in training the recruits to this force. The immemorial triennial government examinations in China have gradually been. abolished and youths are regularly educated abroad and especially in Japan-some at military schools, others as railroad or mining engineers, while others study law. Nearly 2,500 Chinese students are found in Japanese schools and universities.

Education in China has largely become Europeanized through Japanese influence. School and college buildings are constructed. in the European style. Mr. Pinon continues to say that Japan assumes the rôle of elder brother to China rather from considerations of self-interest than from benevolent motives:

"The Japanese aspire to be the guardians of the yellow race, to which they wish to secure the hegemony of the globe, after delivering themselves from the Europeans."

There can be no doubt, as this writer points out, that the influence which the Japanese are exercising in the Middle Kingdom has had an amazing effect upon Chinese commerce. The imports and exports of that country in 1895 amounted to 32,016,680 taels; in 1903 to 80,731,778 taels. The tonnage of the Japanese ships. which entered Chinese ports in 1897 was 660,707; by 1903 it had risen to 7,965,358.

The principal field of Japanese activity, we are told, has been the province of Fo-Kien, opposite Formosa, where Japan instituted. a school of the Japanese language, and filled the local military college with Japanese teachers. The Japanese have used every means, honest and dishonest, to dislodge the European settlers and factors. They claimed, and for some time established, a monopoly of the sale and manufacture of camphor. "The tyranny of the Japanese became so intolerable," says Mr. Pinon, "that it ended in making them the objects of popular hate."

He subsequently states definitely the end and aim of Japan in their operations in China, and declares:

AT PORTSMOUTH.

Japan at the feet of Witte.

-Floh (Vienna)

organize in the Middle Kingdom a sort of moral and economic protectorate, and to exploit for their own profits all the national avenues of trade; then to expel, gradually, Europeans and Americans and to enforce, for the benefit of the yellow race, a new Monroe doctrine. This is their first purpose and the following is their second to overcome and crush out the elements of national Chinese opposition-which, together with European competition, stands in the way of Japan's too brutal hegemony."

He plainly asserts that both English and Americans were fooled by the Japanese on the outbreak of the present war, and proceeds:

"

One of the excuses for the present war lay in the fact that Japanese, English, and Americans alike feared the power of Russia in hindering by a tariff the progress of foreign trade in Manchuria. This fear of losing 'the open door,' in case the Muscovite grew paramount, blinded commercial England, and The Times (London) said 'Japan in Asia is fighting for the Anglo-Saxon ideal against a military despotism'; accordingly the English merchants burst into applause at the early successes of the Mikado's fleets and armies. To-day their enthusiasm is not quite so overflowing. They begin to see that the triumph of Japan will mean their banishment from the Far East. In order to effect this it will not be necessary for the Japanese to impose tariffs and abolish 'the open door.' Thanks to their political ascendancy and military prestige, they can easily supplant the Europeans at every point by completing the 'Japanization' of China and its transformation in every department of national life, military, economic, and social."

The writer says that the Chinese · boycott of American goods was effected by the reform party, and if not suggested by the Japanese was immensely to their advantage. He asks whether this Japanese preponderance, moral and economic, in Chinese affairs will not eventuate in - political supremacy. He decides that such a consummation is by no means improbable. He concludes by saying that China is able to take care of herself, and is more wide awake than she appears to be. To quote:

territory with her numberless squadrons and even penetrate to the heart of Europe? The old time incursion of the Tartars at once occurs to the memory. And why is it inconceivable that some ambitious leader should seek to imitate the career of Genghis Khan? A new military genius, a yellow Napoleon, popular as the French soldier, and more powerful by his personal prestige, would, with his millions of adherents and countless soldiers, prove a most formidable and dangerous foe to Europe."-Translations made for THE LITERARY DIGEST.

AS TO WAR BETWEEN ENGLAND AND GERMANY.

THE

HE irritation excited between Germany and England by the Morocco question, was somewhat increased by the feeling which arose in Europe over the half-furtive interview of the Czar and the Kaiser at Bjoerkoe. When the German press raised angry voices over the projected cruise of the Channel Squadron in the Baltic, the situation became almost acute, and after the English and French fleets were reviewed in company by King Edward VII., the German papers began to discuss the results of a German defeat by sea. These incidents give interest to an article in the Deutsche Revue (Stuttgart), in which Sir Charles Bruce, long experienced in the imperial service, and eminent as a political writer, gives his views as to the possibility of war between Germany and England.

"This Japanization of China, if it end in the political revolution which it seems to threaten and in the enforcement of a Monroe doctrine for the benefit of the yellow race, will certainly prove dangerous to the interests of all the other Powers. . . . The part that Europe has to play under such circumstances is plain. If the independence of China is imperiled or commercial freedom threatened by the too preponderating influence of Japan, the Occidental nations must resort to China for redress. . . . For if the Japanese think that the awakening of national sentiment in the Middle Kingdom will serve their own interests to the detriment of none but Europeans and Americans, they will probably soon find out that their teachings have been only too well understood by the Chinese."

Still more full of apprehension are the words of Count Vay von Vaya in the Deutsche Rundschau (Berlin), who asks, speaking of the feelings of mingled congratulation and alarm with which the news of Japanese successes was greeted in Europe:

He begins by pointing out that a traditional friendship has united the two countries; that their race, politics, and religions have sprung from kindred stems. Their intellectual ideals are similar, and Chaucer and Shakespeare were studied in Germany at a time when England had almost neglected her greatest masters of poetry. The two nations seem to form, he says, almost a unique stock, distinct alike from the Latin, Slavonian, and East Asiatic races. These considerations, he thinks, joined to the historical experience of the two peoples, point to the preservation of peace.

He considers at length the Morocco question in its connection with England and Germany and comes to the following conclusion:

'As a result of the Morocco question, I do not see how, taking all things into consideration, war can arise either from the German interposition at Tangier, or any subsequent complications resulting therefrom."

The general question of war between Germany and England he handles more cautiously, and remarks:

"I am not inclined to answer the general question of war between the two countries by pronouncing it impossible. The AngloJapanese Treaty, with all its consequences to England, and, as I believe, to the whole world, seemed likely during the past year to involve us in war with at least two European Powers. And the readjustment and redistribution of power in the Far East has since then opened up a new world of difficulties. I do not, however, hesitate to declare that the possibility of war might be reduced by mutual concessions to the point of zero, in view of the fact that an