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Jonas Hallgrimsson, and the economist, Tomas Sämundsson. All the better elements grouped around these three. Now of late, new men take the leadership, as for instance, Jon Sigurdssons. Thoroddsen wrote a peasant novel long before Bjórnson. It has been translated into Danish, German, English, and Dutch. The last ten years have seen a whole literature of novels, depicting the Icelander's daily life. Gestur Palssons is a gem among these. Fröken Holm has chosen her subjects from Iceland's history. Arnason's collection of Icelandic folk-lore, rivals, if not surpasses, that of Asbjórnson. The Germans have paid more attention to Icelandic literature than the Danes, strangely enough. The German historian of literature, Ph. Schweitzer, thinks it equal to the English.

I'

THE UNIVERSITY SPIRIT.

JOHN M. Coulter.

Educational Review, New York, November.

F I were called upon to express my conception of a university, I should say that in the largest sense it is a place for the emancipation of thought. The thought of man, fettered by ignorance or superstition, superstition which may coexist with a high degree of intelligence, is the great mission field of all educational institutions. It has often occurred to me that the mission of a university is more a crusade against superstition than against ignorance. Its work is to cultivate, not so much the power of thinking as of logical thinking. It is very hard for us to realize how much the wings of our thought are tied down by hereditary or thoughtless beliefs. The world contains untold attics full of heirloom rubbish, and it needs an incendiary fire now and then to get rid of it. The whole effect of a university should be to make men think for themselves. The spirit of a university is, therefore, necessarily iconoclastic in the sense that it is its mission to undermine all existing beliefs inconsistent with truth. Habits of investigation and resistless deduction are the things to be cultivated and insisted upon; and when these tempered weapons are turned upon any subject approachable by the intellect of man, they pierce straight through the mind of preconceived notions, and reach the heart, the truth. From my point of view this was the secret of the tremendous power of the greatest teacher of the principles of right living who ever lived. His clear statement of ethical principles pierce like sunbeams through the dust that men have raised about themselves.

The truest idea that has found its way into modern university methods, is the recognition of the individual. The old method of education fitted.pupils like contract-clothing fits an army-it is full of misfits. The problem is not one of an undifferentiated mass, but of highly differentiated individuals, and if training does not recognize this individualism, its adaptation is only a thing of chance. One kind of sound vibration may call forth a sonorous response from properly attuned strings; but the other strings remain silent and unresponsive. The duty of a university is to strike every string, that every note may respond; and this response is the evidence of awakened thought. In his St. Andrew's address on Education, Froude aptly puts it, that the backbone of education must always be the ability to do something, and not merely to answer questions."

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The great desirability is to cultivate a utilizable brain; and it is a question of some moment to consider the uses to which it may be put. I recognize in all American training a tendency to hold up, as the purpose of intellectual equipment, the ability to compete for high position. "Every American boy recognizes the fact that he may become President" has become a sort of national incentive, simply expressing the fact of competition in its most narrowed and excessive form. The beauty of knowledge for its own sake is too much lost sight of in our eternally utilitarian outlook. This stimulus may be, to a certain extent, necessary, but it always diverts attention from the real

end in view, and makes us rivals instead of kindred searchers after truth. Spinoza says: “I am certain that the good of human life cannot be in the possession of things, which, for one man to possess is for the rest to lose, but rather in things which all can possess alike, and where one man's wealth promotes his neighbor's." This is sound philosophy, which can well find its application in things intellectual. I recognize the fact that I am uttering thoughts utterly opposed to our practical American spirit, which must see a financial reward even in university training. I am not decrying the financial benefits, but I would have them considered as the incidents and not as the incentives.

In conclusion, I would say, that no university has a right to exist that does not seek to strongly impress upon its students the exeeding beauty and strength of right living. The training which reaches only the intellectual part of man has fallen short. That nobility of character which is far removed from moral weakness is more to be sought after than freedom from intellectual weakness, and I think all will concede that the cultivation of character is a prominent duty of a university. Therefore, while all the varying beliefs and disbeliefs must meet on perfect equality as is befitting an intellectual community seeking for truth in every direction, we must all unite in one belief, that the only kind of life worth living is that one which is governed by the highest moral principles. As for myself I find the best statement of these principles in the utterances of the great Nazarine.

SCIENCE AND PHILOSOPHY.

THE MORALITY OF VIVISECTION. Nineteenth Century, London, November.

I.

VICTOR HORSLEY, B.S., F.R.S.

HE question of the value and character of scientific

Tresqurch, when carried out on living animals, has recently

been aroused by an attempt on the part of the enemies of Science to entrap the influence of the Church. For this purpose the active portion of the anti-vivisectionist agitation contrived to have the matter referred for discussion at the meeting of the Church Congress at Folkestone. The reference ran thus:

Do the interests of mankind require experiments on living animals; and if so, up to what point are they justified?

The terms of this reference are peculiar, because there is no direct mention of the lower animals, and yet it is difficult to say which has benefited most by vivisection, man or his congeners.

It is certainly quite impossible to calculate how much life, how much pain and suffering, have been saved to the lower animals by the experimental investigations of the bacteriologists of their infectious diseases, diseases which used to sweep them off by thousands.

The reference, it will be seen, is strictly divided into two parts: first, the utility, secondly, the morality, of experiments scientifically carried out on the lower animals.

The opinion of the medical profession in this and all countries on the question of utility and morality of experiment is unanimous, for the three or four medical men in opposition have never dared to openly profess what they call their beliefs when the questions involved were raised before public meetings of their colleagues.

The main part of the reference to the Congress was, of course, that which the Church might preeminently be considered able to deal with, viz., the morality of research.

I protest most strongly against the position arbitrarily taken by Bishops Barry and Moorhouse, that it is possible and moral to discuss the question of morality of the purpose and means

to effect an object without reference to the utility of the object itself. The bishops, especially Bishop Barry, isolated themselves from the rest of the Church in their attitude towards the medical profession.

The position of the two professions is one of natural harmony and loyal coöperation. The business of both is to further the best aims of our civilization and social life, and this has been accomplished by mutual respect and help. Bishop Barry has attempted to raise discord where none existed, by stigmatizing the medical profession in terms which cannot be explained away. The meeting heard from him with surprise and shock that the medical men they personally knew were demoralized and degraded, and that their unanimous expression of gratitude to science was but an exhibition of arrogance.'

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It is quite evident from the surprise which is exhibited by non-medical witnesses of the result of the discussion at the Church Congress, that the methods by which the anti-vivisectionist controversy has been carried on, ever since its commencement, have come as a revelation to many of the general public. Of course, it would not be surprising if this ignorance had been confined to the readers of low-class newspapers, or to those politicians who rely on sentiment rather than fact. But what is felt by medical men and physiologists is the gratuitous injustice which is done them by a certain "superior" set, who condemn vigorously what the next moment they gratefully adopt. Some persons of this calibre are apt to claim that their ideas alone are moved by humanity, as though they possessed a monopoly in this particular exercise of moral - virtue.

A word with regard to the way the public are apt to look on biological research, carried out on living animals. Until the influence of several generations of better education is felt, it is hopeless to expect that the majority will fully appreciate the importance of one apparently insignificant fact in science. Discoveries regarded as most trivial, even by the discoverer, have frequently held the germ of what has ultimately developed into the greatest boon to humanity and to the lower animals.

II.

DOCTOR ARMAND RUFFER.

It appears strange that the question of experimentation on animals should have been brought forward at all in a Church Congress; for it is not possible to disconnect the morality of this subject from its utility, and the utility of experimentation is a point on which the general public is hardly competent to judge. Before medical men and clergymen can discuss this subject scientifically it is necessary that the latter should know something about the subject under discussion. To-day, the general public, and more especially the prelates who denounced us at the Congress, are in utter ignorance as to how experiments on animals are performed. When challenged before the Congress to give us the facts, all they were able to do was to refer the audience to the notorious work exposed by my friend Horsley. The bishops, unable to answer our challenge, merely referred us to their lady-champion. It appears, indeed, that some Church dignitaries trust to a woman for their facts, and on this foundation denounce from the pulpit men with whose works they are totally unaquainted. The agitation against vivisection might influence the better class of people, if only its leaders could show that they had studied the question, and also if they could substitute some other method of investigation to take the place of that they seek to overthrow.

The Bishop of Manchester's speech claims attention, because he is the one of all our opponents likely to have weight with waverers. He began by stating that he knew something about morals, and that his morals differed toto cælo from those of Professor Horsley; for whereas, in Professor Horsley's opinion, the highest morality was to search for truth for truth's sake. in the Bishop's opinion it lay in the service of love to God and

man and all creatures. The prelate was putting the cart before the horse. This "service" is what a plain man would call" doing one's duty," and I cannot comprehend how a man (and a medical man especially) can do his duty to God, man, and animals, without first seeking to know the truth. The service of love to man surely includes the curing of the sick, the prevention of disease, the relief of suffering, and the various duties of doctor and nurse. True knowledge enables us to fulfill such duties whilst giving the least possible pain; to render efficiently those services to men and animals. So that, as a matter of fact, the Professor's morality includes that of the Lord Bishop, just as the greater includes the less.

"The law of sacrifice is the law of life." It is a law of Nature that, if life is to be maintained, each individual must sacrifice himself for others, and others for him. Animals, having received benefits from man, must help man in his struggle for life.

Members of the anti-science party-to be logical-should join the ranks of the Vegetarian Society. This objection drew forth one of the most illogical and egotistical utterances ever heard at a public meeting. "I eat animal food because I find it necessary to keep up this big voice of mine," said the Bishop of Manchester. Surely if the maintenance of his voice justifies infliction of pain on animals, he must allow that the health of millions of human beings now alive and of countless future generations justifies some amount of suffering. There is one point that apparently did not strike the speaker-viz., that Tom, Dick, and Harry perhaps consider their own lives to be of as much value as the voice of a prelate.

I regret that this discussion has been largely on the immorality of anti-vivisectionists. Nevertheless it was necessary that it should be so. The valiant anti-vivisectors who now abandon the discussion on the plea that our language is too plain, who object to have it proved that they are not speaking the truth-have for years employed toward us expressions of which a costermonger might be ashamed; and until now we have kept silence. It had become high time to point out the immorality of the agitation.

Experiments in the laboratory have already resulted in the saving of infinite suffering to man, and more especially to animals. Medicine can take its place among the exact sciences only through reasoning, based upon observation and experiment, and constantly controlled by both.

PRO

PROBABLE ORIGIN OF METEORITES.

GEORGE W. COAKLEY.

Astronomy and Astro-Physics, Northfield, Minn., November. ROFESSOR BALL, the Astronomer Royal of Ireland, in his interesting work, "The Story of the Heavens," says: We have shown that the well-known star-showers are all intimately connected with comets. In fact, each star-shower revolves in the path pursued by a comet and the shooting star particles have, in all probability, been derived from the comet but there is no

ground for supposing that meteorites have any connection with comets-the facts, indeed, all seem to me to point in the opposite direction.

Professor Ball then referring to the theory entertained by the Austrian mineralogist, Tschermak, that the meteorites have had a volcanic source on some celestial body, remarks that assuming the correctness of the view, the determination of the particular body on which those volcanoes must have been situated, becomes a question for astronomers and mathematicians.

After trying the various planets of our solar system, including the asteroids and our Moon, he finds it difficult to place the volcanoes on any of them with power to send us the meteorites. He, therefore, returns to the Earth placing here the required volcanoes, although he frankly acknowledges that none of our present volcanoes have the power to eject the

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meteorites with force enough to cause them to wander through the planetary regions, and return to us after many revolutions around the Sun. It is known that the velocity acquired by a body falling upon the Earth from an infinite distance is nearly seven miles per second, and that a force would be required that should impart this same velocity of seven miles per second to a projectile to cause it to escape the Earth's power of attracting it back to its surface. Another objection is that if the required velocity were supplied from the Earth, the projectiles would become small planets, revolving around the Sun, not around the Earth, since they would have to fly far beyond the Moon, in order to be beyond the Earth's power of bringing them back to her surface in a short time, and besides they would retain the Earth's velocity of eighteen miles per second in her annual orbit. The theory proposed in this paper to account for the meteorites is not a new one, it prevailed during the last century, and was maintained by the greatest astronomers and mathematicians. It is simply that the volcanoes from which our meteorites are derived existed formerly in the Moon, and that they, and they alone, had the power to throw these solid bodies beyond the reach of the Moon's prevailing attraction, and within the controlling attraction of the Earth.

Now, it has been determined that the point of equal attraction between the Earth and Moon is on a line joining their centres, and at a distance of 23,884 miles from the Moon's centre. Any point within the sphere is more attracted by the Moon than by the Earth. Every point outside this sphere is more attracted by the Earth than by the Moon.

The velocity with which a lunar volcano, on the side nearest the Earth must project a body to just reach the nearest point of the sphere of equal attraction is 1.443 miles per second less an allowance of 0.292 miles per second for the Earth's attraction. This is only about three times the maximum velocity of a cannon-ball. From the opposite side of the Moon the initial velocity requisite to impel a body to the nearest point of the sphere of equal attraction would be 1.742 miles per second.

Let us consider more particularly the probable cause of some one projectile thrown from the visible centre of the Moon's disk directly towards the Earth and with just sufficient velocity to cause it to reach the nearest surface of the sphere of equal attraction. What would happen when the projectile reached this point? It would certainly not go back to the Moon because of the equal attraction of the Earth, nor could it fall to the Earth because of the Moon's equal attraction. But the Moon has about the same average velocity of about eighteen miles per second around the Sun, which the Earth has in her annual orbit. Hence the projectile in consideration, having this same velocity will go around the Sun in an annual orbit just as the Earth and the Moon do. Also the Moon has a velocity of about 0.636 miles per second in her relative orbit about the Earth, and the projectile will also have the same velocity eastward, and will therefore revolve about the Earth just as the Moon does, and nearly in the same time and in the same plane. It will become a satellite of both the Sun and the Earth. The perturbations of its orbit, by both Sun and Earth, will be very great; but they may never cause it to fall to the Earth, because its orbit will be so nearly circular. At any rate if this projectile ever reached the Earth it would be after a very long period. Suppose another projectile were thrown well within the sphere of the Earth's attraction, it also would revolve about both Earth and Sun, but its orbit would have an eccentricity depending on the amount of extra initial velocity, and the Sun's attraction might bring its perigree so much nearer the Earth as to cause it to penetrate our atmosphere. From the great number and variety of these orbits, the epochs, when their perigrees should be so reduced by the Sun's action, might readily be spread throughout the ages. Portions of these projectiles may have been dropping upon the Earth for ages, and they may continue to do so for many ages to come.

ONLY

THE STUDY OF DREAMS.

FREDERICK GREENWOOD.

New Review, London, November.

NLY a few weeks ago Dr. Benjamin Richardson published a lecture on dreams, this being his main conclusion: Dreams are all explainable on physical grounds; there is no mystery about them, save that which springs from blindness to natural facts and laws. They ensue upon certain perturbations of the brain, sometimes produced by vibrations started from the outside of the body, at other times proceeding from within-that is to say, from that second nerve system which runs in the line of the great viscera, and is especially active in the organs of digestion. Dreams may be nothing more than the common vibrations of terrestrial media acting upon a corporeal vibratorium. But waking thought, equally with dreams, results from "terrestrial media acting upon a corporeal vibratorium"; and when Dr. Richardson closed his physiological exposition with the remark "I have shown you that there is no mystery in dreams," he says also, in effect, If there was any mystery in the constitution and operation of the human mind, I have now exploded it."

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So exemplified, the fallacy embedded in purely physiological explanations of dreams is simply prodigious. It can be said in twenty words that dreams come into existence through the same system of physical causation that promotes other mental operations, and that being said, we come to the point. Now we begin to ask, what are dreams? What faculties of the mind are mostly employed in them, and which (if any) remain dormant? What is the probable cause, and what the observed consequence of the activity of some faculties while others are dormant? Does any mental faculty assume a change of character in dreams, assume functions of which we are unconscious when awake, or exhibit powers and properties that appear only in sleep? And (omitting other questions contributory to the investigation) do dreams teach us anything about the constitution of mind and its potentiality as a whole?

It is true, no doubt, that many dreams do arise from a morbid condition of organic function, so, too, does a fit of the blues in our waking mood. But all disturbance of organic function is not morbid, and all dreams are not induced by physical distress. Some disturbance of organic function necessarily precedes the most natural waking from the most healthy sleep; that is to say, precedes the resumption of conscious thought. with its orderly development of idea, memory, imagination. Certain agitations occur in the cerebro-spinal centre and we tranquilly pass from a condition of complete mental rest into a state of full mental activity. The internal physical movements. that wake us to think are perfectly healthy, and there is no reason to doubt that motions similarly suave and natural wake us to dream. Dreams are certainly worthy of careful study whatever their origin, since what they certainly seem to do is to decomplicate the mental qualities and present them in more independent action. Imagination more particularly is seen at work in a condition of freedom and domination unknown to us when awake, and in that condition to transcend all its. capabilities when working in harness with the other faculties. What if its performances are extravagant? It is extravagance of power, evidence of potentiality; and this it is, even when the extravagance is unmeaning. Power is power in or out of harness, disciplined or undisciplined. But the extravagance of imagination in dreams is not always unmeaning. Sometimes it brings meanings into common minds that only the highest genius can compass, conveying them with a force and impres-siveness that genius rarely equals. The fine frenzy" of the poet resembles the dream-state in the grand particular that the more sober faculties that ordinarily control imagination are in abeyance. The dream revelation is almost invariably cast in dramatic form. There is a scene or scenes in which it is acted out. But the drama, which would take hours to present on.

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any stage but this of the human mind, begins and ends in a flash. Time and space are annihilated. On the theory that dreams are produced by imagination working without the guidance of the reasoning powers, the investigation should throw light on the potentialities of imagination. For it seems that that first of faculties, free l from control in sleep, finds its own way to do as much as the mind can do in its harmonious entirety.

In most fields of investigation the discovery of a power like this would suggest that other amazing displays of power may be not quite illusory; and I do not know why philosophy should reject the suggestion here. And supposing the abovenamed theory true, the wonder must be carried further; for dreams like that in which Condorcet solved a mathematical problem that baffled him awake have to be considered, and there have been many such. Now, it is a common experience and a general belief, that the faculty most necessary for the solving of mathematical problems are those that are least active in sleep or even dormant. If so it would seem that Condorcet's free imagination solved in a flash the problem that was too much for the whole laborious combination of wakeful faculties best fitted for the task. If that is what happened, the inference is that imagination, when freed from restraint in sleep, is capable of more than the power of filling the mind in an instant with stories of word and deed, that could not find admittance in a thousand moments when the mind is awake and apparently most open to impression.

No conception of the sweep and power of imagination is too wide to be brought to the subject of dreaming; and though the fear of superstition seems to import into some philosophers a positive delight in ascribing dreams to the merest and most ridiculous disorder, it seems to me more reasonable and respectable to hope for a different explanation of them. The inquiry is simply into the operation of our mental gifts-which are no illusions-under differing conditions of activity; whether when we dream they still work in association sometimes, or neve. do so; whether some, and which of them, remain dormant, while others are alert and observant; whether the dormancy of some affects those which start into activity, and how it affects them; whether the strength, the capability of those that are most active is enhanced by liberation from counter-weighing qualities, and if they are always disordered as well as strengthened, also whether they point to duality of mind-these are the questions to be pondered. And if one clear inference should be that the sublime faculty of imagination has potentialities beyond any yet assigned to it, we ought to be rather pleased than not, I think.

IF

MENTAL MUMMIES, DOCTOR FELIX L. OSWALD. Monist, Chicago, October.

F we should name the most important factor in the changes which have gradually widened the contrast between modern science and the Scholasticism of the Middle Ages, we might define it as "a progressive recognition of hereditary influences."

There was a time when each individual of the human race was considered a separate accident, called into existence by an act of unlimited arbitrary power, and apt to be as suddenly changed even to a complete inversion of his former moral being by a merciful or revengeful caprice of the same power. Biology has since taught us to apply the doctrine of evolution to the problems of our own moral and physical nature, to trace the tendencies of bygone times to their effects in the present age, to consider individuals the outcome of a long series of precedent influences, and to recognize the truth that the length of those influences is proportioned to the persistence of the result.

Hereditary influences cannot be obliterated by force of rhet

oric or of government edicts, and it would solve many riddles if we would apply that principle to phenomena of ethical and religious evolution. How else shall we explain the fact, that in less than sixty years, the doctrine of Protestantism spread from central Germany to the Highland hamlets of Scotland and Scandinavia, while in Spain, Portugal, and Italy, a very decided improvement in general education has failed to lead to a like result? How else shall we account for the success of Christian missionaries in Tasmania (sic) and Otaheite, and their utter failure in Burmah and Hindoostan? How, for the persecution-proof vitality of Judaism, the ready collapse of Mormonism, or the revival of crass mystic delusions in the midst of our realistic civilization. Why does Pedro Gonzales still cross himself at mention of a heretic, while Peter Jansen would as soon return to the pig-sty hovels of the medioeval serfs as crawl back under the yoke of Jesuitry?

The solution of these enigmas can be found in the circumstance that the doctrine of anti-naturalism has extended its influence to the character of many European nations, and that the character traits of a race are less amenable to rapid changes than its intellectual standards. On the soul-organism of the Latin races the thousand years' influence of monastic tyranny has left traces which the light of science will fail to efface for centuries to come; the propaganda of a manlier creed has thus been defeated, not only by their ignorance, but by their aversion to mental effort, by their habitual reliance on miracles, by their incurable indifference to the claims of truth and the merits of intellectual independence, by their hereditary mistrust in the competence of their natural instinct. To their moral palates a doctrine which nauseates their northern neighbors has become a pleasant narcotic.

Against that influence of perverted instincts the logic of mental revelations avails but little. "Propositions which would appear self-evident to certain mental constitutions," says Dr. Carpenter, "are apt to be very differently received by others, according to their conformity or discordance with that aggregate of preformed opinion which has grown up in the minds of

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It is true that logical conclusions may become complete enough to defy dissent, but the mind of man may become a receptacle for irreconcilable doctrines, and obstinate bigots manage to associate scientific truth and dogmatic absurdities. Darwin and Moses may occupy adjoining quarters in the fabric of the same cosmogony. The torch of truth may be permitted to flicker in a secluded recess of souls which refuse it the priv-. ilege of throwing its rays in certain directions. Education may fail to reclaim hereditary bigotry.

There are mental mummies who cannot be revived by removing their grave-shrouds and clothing them in modern drapery; the principle of conservatism has_penetrated their very brain and the marrow of their bones. It is by no means inconceivable that a popular leader like Garibaldi or Porfirio Diaz should succeed in persuading a million of his countrymen to renounce the yoke of Rome and build Protestant chapels, but the result would be largely limited to a change of nomenclature. Before long the dissenters would march in procession with a wonder-working tooth of John Wesley or kiss a shred from the petticoat of the Holy Maid of Kent. They would groan at the mention of Rome, but exorcise spooks with the initials of Ulric Zwingli, and abstain from work on the anniversary of every Protestant martyr. They would try to redeem drunkards by sprinkling them with consecrated water from the Holy Kansas rivers, and celebrate Arbor Day only by invoking the spirit of Prof. G. P. Marsh as the patron saint of climateimproving forests. The creed which has turned the happiest countries of our globe into a grave of their former prosperity, medley of miraculism and anti-naturalism, and experience has shown that both can survive the repudiation of Rome and even of Galilee. The mania of renunciation after the abolishment of monasteries and nunneries continued its dismal rites in Quaker garb and Shaker temples of celibacy. The miraclehunger of millions who have learned to scorn the clumsy tricks of the cowled exorcist, gratifies its appetite in the mystic gloom of the dark cabinet. Rustic supernaturalists, deprived of such luxuries, indemnify themselves by retailing the marvels of the serpent charm and joint-snake superstition.

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N an attack upon the London 'Society for Psychic Research," Dr. Lehmann characterizes Occultism as the "hidden or secret science." If that definition is correct, then Occultism must at once be adjudged wrong in calling itself a science. We might as well speak of dark light or light dark

ness.

RELIGIOUS.

THE NATIONAL TRAITS OF THE GERMANS AS
SEEN IN THEIR RELIGION.
PROFESSOR OTTO PFLEIDERER.
International Journal of Ethics, Philadelphia, October.
III.

T

But if Occultism be considered an attempt to spread A turning-points of history, when the universal need of

light on questions which hitherto have been ignored by science or relegated, a priori, to the world of fable, then matters stand differently, and Occultism may well be called a science, because it endeavors to demonstrate facts, and to show the connection between cause and effect.

It will not do to say that the Occultists "do not care in the least for the causes behind all the recorded phenomena," and that they "heap mystery upon mystery." The proceedings of the London "Society for Psychic Research" prove the contrary. Nor will it do to declare that all occult phenomena are the product of "overwrought brains and uncontrolled imaginations," for such phenomena appear spontaneously everywhere in this skeptical age. It is even nothing unusual to find them in the families of most vehement skeptics, or to see a skeptic become a medium," as, for instance, Judge Edmonds. Recently, the famous anthropologist, Cesare Lombroso, after two séances given by a Neapolitan medium, published the following: "I am ashamed, and lament the persistency with which I have denied the spiritistic facts. I say 'spiritistic facts,' for I am still an opponent of the theory. But the facts are there, and I laud myself as being a slave of facts." The facts Lombroso owns up to are not “table-tippings,” but the rise from the floor of a table, the moving of a table around the room, while he and another savant held the hands of the medium. Is Lombroso, perhaps, a new illustration to his own famous work on Genius and Madness"? Lately, the Psychische Studien and the Berliner Tageblatt have printed articles from Lombroso, in which he admits the essential correctness of the reports on the séances in Naples with the female medium, Eusapia Palladino. He thinks he can explain the occult phenomena after the laws of Psychiatry. About thought-transference he says: "In transference, thought does not use the common media, the hand or the voice, but utilizes an energy which may be called "ether, lightbearer," etc. To Lombroso the brain is not simply an intellectual centre, but also a motor.

44

Dr. Lehmann's "muscle-movements" and "speech-movements"* may explain the phenomena for which his theory was invented, but it does not account for everything; not, for instance, for the following, which is part of my experience: A certain young man fell by self-hypnotization into the ecstatic state. I took a piece of paper from my writing-desk and wrote my name upon it and placed it inside his vest. I and another person then each took one of his hands in one of ours and joined the others together. Almost immediately the medium trembled, and when I took the paper out, I found upon it, besides some indistinct lines, H. C., my name, clearly drawn upon it. The medium could not possibly have drawn the name for the paper was visible all the time and we held his hands. If Dr. Lehmann and his fellow-scientists could explain such phenomena they would confer a great favor upon us and all the world.

We may, in the application of photography, have a great ally against all fraud and imposture of hallucinations. It can picture for us forms which the human eye cannot see, but it cannot represent mere mental phantoms. I for one expect much from the "conserved phantom" ghosts, which are to be exhibited at the Chicago World's Fair. They will disprove all theories about overwrought brains" and "uncontrolled immaginations" as the sources of spirit manifestations and the occult.

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*See THE LITERARY DIGEST, Vol. IV., No. 13, p. 350.

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the time calls for decisive deeds, heroes arise to become leaders of the present, and seers and guides of the future. In them the spirit of a nation wakes to consciousness and frees and gathers up its confined powers. Such a hero we behold in Martin Luther. In him, as never before, the national spirit of the Germans and the religious spirit of Christianity became interpenetrated and united; and, therefore, Luther was to the Germans an ideal of their own true nature and purpose, and to Christianity a pioneer in a new phase of development. His work was the thoroughly German task of reformation; he was the founder of Protestantism. This did not mean merely a cleansing of Romanism from various false doctrines and usages, but an entirely new stage of development of the Christian religion, a victory over the medieval dualism of God and the world-of a supernatural, Divine state-and a natural, earthly existence; a realization of the Christian principle of the reconciliation of God and the world, of the Incarnation of the Divine Word, and the coming of the Kingdom of Heaven among all mankind. Luther held that the world had been re-created through Christ, and redeemed from the powers of evil; and that now, in its purified state, it was to become the seat of Divine government. Hence it followed that Luther did not consider that a turning away from an active life to idle, contemplative enjoyment of God was a manifestation of loving devotion to Him; for in his eyes true faith was a "life in God," and a genuine love of God was the source and motive of love for one's neighbor, proving its strength in active contact with the world. From this point of view the life of the world, with all its tasks and burdens, joys and sorrows, appeared in an entirely new light. Marriage now seemed a truly spiritual bond, much more sanctified and pleasing to God than the monastic life.

Magisterial government was now reinstated in its dignity as a Divine institution, equal in importance to the priestly office, and independent of it. The State, freed from its connection with the Roman universal theocracy, and proud of its individuality, now asserted itself. Earthly callings and trades, art and science, were delivered from that false conception of the Middle Ages which considered all activity as a selfish submission to passion, and as leading away from salvation. Work, now raised to the dignity of an act of devotion, became morally sanctified, by virtue of its relation to the Kingdom of God, as the moral order of the universe.

The Christianity of Luther brought to a close the wide dissension and bitter strife between spirit and nature, and reconciled those elements which had stood in opposition throughout the Middle Ages.

In the historical Word of God Luther found the Archimedian point from which he could move the world of the Church, and place restraint upon the iconoclastic radicalism of the over-zealous. It was through this restraining deliberation alone that it was possible for the ecclesiastical life of the German Nation to be led into a new channel, after its unavoidable break with the old order. Luther, also, it is true, possessed to an eminent degree that stubbornly firm individualism which may be considered the obverse side of German virtue; and through this perverse obstinacy, which rendered im incapable of tolerating any opinion but his own, he laid the foundation for the dismemberment of Protestantism into creeds, sects, and parties, dogmatic to the highest degree. The religious spirit which presided at the birth of the Reformation was lost sight of in the orthodox cult

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