.rrn ctrvTMr. STTi- fWT 4 XT DrtBTT 1VT1 1 rlT'ST ' 21. 1910
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CORONATION OF ENGLAND'S KING IS
ATTENDED BY QUAINT CEREMONIES
Permission of Lord Ifcror Must Be Secured Befow King's Representatives Can Enter City of London Silk
Cord Stretched Across Street Represents Old Gate.
A J 1 V m i
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--Oil V:- tMk
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VERT quaint -ermnnjr cernifflwl
lth the Introduction of now
tvinc of Kn:n,1 Is the pro;I
ti.llon rriuony mhtch preccdr the
coronation. The proclamtlon of King
ueorxe took place at St. James' Pal-
tm. Juir :i-
At 11 o'clock, the State Trumpeter.
In old uniform slashed with crimson,
appeared on the halcony of the palace.
Behind them came the foilowlnir her
alds: the Earl M.trshaJ ( Duke of Nor
folk), Sir Alfred Scott-Oatty (the bar
ter Klnr-at-Arms). Mr. Woods Wal
laston tBluemantle). Mr. A. W. Coch
rsns (Rouire Croix). Mr. T. M. Watklns
(Portcullis). Mr. ETerard Green
(Rouse Prajron). Mr. Ambrose Lee
tTork Herald . Mr. W. B. Undsay
(Windsor Herald). Mr. Charlee Athitl
(Richmond Herald). Mr. H. F. Burke
Religion's Permanent Substance and Transitory Forms
Addrws by the Late Harvey W. Scott, Delivered at a Thanksgiving Service Held la the First Baptist Chnrch,
Portland, November 20, 1895.
WE give thanks. In various way
acenrdmg to our natures. Thanka
gtvtng la a religion expression.
nd all men are religious. Tha religious
earure of man continually struggles for
expression, and Ita manner of expression
change from age to ago- Tet we call
each formulated transitory expression
a creed, as If It were to be permanent,
and often eontend for that creed as If It
were tha absolute truth; but It passes)
Into something; else In the next ages. .
rrpreoalon of noimn Nature.
Tet the religious' feeling la tha per
manent force In the nature of man. It
moves all the springs of his life. Science
acquaints him with Innumerable facta,
but the sense of his own relation to the
Innnlt Is tha strongest of all hla re
alities. With Christian. Jew. Brahmin.
Xostem. or whatever men may call
themselves. It Is the same. It Is ap
parent In Hadrian's "AdJrese to His
foul." as in Pope's "Vital Spark of
Heavenly Flame."
To the student of the history and
philosophy of reltgton. the unity and
universality of reilrtous Ideas quickly
become apparent. There are elements
ef truth existing beneath all errors and
superstitions. Even the worst of these
errors and superstitions, aa the sac
rinces to Moloch, or the horrid rites of
the tutelary war god of the ancient
Mexicans, do not refute, but bear testi
mony to the truth of the reality of
which they are so dreadful perversions.
For these are the wltneaaes of religion
In man. according to his nature. In vari
ous times and situations. What la
superstition but the declaration of an
Impulse In man to religion? What Is
idolatry but the manifestation of an In
born Impulse to worship? What la
polytheism bnt the revelation of af na
tive Instinct In man to conceive a mys
terious power above him. These are
the rude beginnings, the Imperfect,
sometimes monstrous growths. But
wbsra there Is much smoke there la al
wmya some fire; and - where there was
all this manifestation, there was some
thing seeking expression. That some
thing we call religion. It la man's na
tive sense of somewhat wlthta him
and above him other than the vist-
fele: the sen of the unseen and Infinite i
gxiwsr haunilng him box la rude aod
jt i T" ...
JT-iv" milk
(Somercet Herald1, and Mr. W. H. Wel
ten (Norroy Klnar-at-Arms).
When the trumpeters had blown
tliree times, the Garter King read the
Proclamation of the Coronation of the
Court to consider claims and of "our
well-beloved and trusty Councllora."
who will constitute this Court. Then
the Carter Kins; waved his hat. crying
"Croa save the Kin." and a.11 of the
heralds , followed suit. Tne band
played: the troops saluted and tha cere
mony was over.
Krom the palace the heralds drove
to Charing Cross where Norroy. Klng-of-Arms
read tha proclamation. Then
the procession went to Temple Bar.
Here the ancient rights of the City of
I-ondnn a-lve the city fathers the power
to challenge the entry of the King's
representativea In the "one square
mile" which Is the city. Alderman
wild dreams, now In clearer vision: bnt
with him and of him forevermore.
The first great religious Idea. then, la
the Idea of a mysterious power superior
to man. creative, retributive, benefloent.
With thla Idea the mind of man has al
ways been haunted and poesessed.
Man's position In nature (shall we say
his greatness?) proceeds from his con
sciousness of himself; and whatever
else religion may be. the history of our
race shows that It Is undoubtedly the
sphere In which . man's experience
reaches its utmost concentration. In a
word. It Is the highest form of man'
consciousness of himself in bis relation
to all other objects. And this It Is that
makea man man. In hla religious life
man has Bounded the whole gamut of
possible forms of consciousness, from
the lowest superstition to the highest
inspiration.
Krrors Are Germinating Truths.
Here we have the key that makes It
possible for us to understand the errors
of men in the past as partial and germi
nating truths; and to detect how Ideas
grow up under forms which are Ined
equate to them, and which they finally
throw on when they hae reached
maturity. Religion, therefore, can be
permanently contained In no formula.
In Itself It Is the permanent substance;
the creed, under whatever name. Is the
changeable garb, the transitory ex
pression. This view teaches us to do
Justice to the past without enslaving
the present, and to give freedom to the
thought of the preaent without forget
ting that It. In Its turn, must be criti
cised, transcended and superseded by
tha widening consciousness of the fu
ture. Is It feared that on this view the re
ligious history of man. teaching him the
Inadequacy of every expression of his
consciousness of the lnflnlte. would be
the process by which he would learn to
dispense with every form of religion, as
a thing at best but of little use? Not
so; for man la always conscious that he
has not attained perfect knowledge.
The efforts of all his art are renewed
again and again. The arts of poetry,
painting, music architecture, are not
external, but are within himself, and he
tires never In his efforts to give thera
an expression equal to his feeling. We
have systems of philosophy without end.
and reoonatrumia oX fhiioaofibio, m)b- ,
orirfrsw. rr"-. ' 1
Sir Ml F. Davles. acting Lord Mayor,
and the City Marshal, accompanied by
the Aldermen In their robes, awaited
the KlnK's procession at Temple Bar.
A silk cord had been stretched
across the street to represent the gate
which once stood at Temple Bar. The
King' officers of arms rode up to the
cord' and halted. An escort galloped
up and trumpets sounded. The City
Marshal cried "Halt: who comes T
The King's Pursuivant replied
"The Officer of Arms, who demands
entrance Into the city to proclaim the
coronation of nis Royal Majecty.
George the Fifth, and of Her Majesty,
Queen Mary.
The Marshal rode back to notify
the Lord Mayor and the police were
then ordered to remove the earner,
and the King's representatives rode
Into the city and read tho King's Proc
lamation there.
i tem has been going on from the earl
iest periods of literary history. That
Is. every system Is Inadequate: every
system has lta errors; every system Is
but a poor exposition; yet philosophy
la true, for all that. It never does, how
ever, reveal the whole of Its secret. It
never can. for we cannot think of man's
Intelligence as Infinite. Tet we find
that new discoveries are continually
possible, and cannot admit that an
adamantine wall hems us In. So In re
ligion there la that which will not
leave man alone. He tries to name It.
and only stammers. He tries to reach It,
and continually stumbles. Tet It for
ever shines before him. beckoning; him
on.
Relation of Religion and MorsJa.
Associated with this great religious
idea, the consciousness of our relation
to the Infinite. Is the moral Idea; the
idea of right, of duty, the sense of the
obligation of the virtues. This Idea
haa. for greater numbers. Its most pow
erful support from religious feelings:
to the smaller yet perhaps growing
numbers, who have little of devout sen
timent, or who have speculative dif
ficulties about a belief in the person
ality of a supreme being, morals, or
righteousness, becomes the substance of
their religion, and If it gives a sacred
sanction and an Immutable ground of
nobleness to their lives it Is truly re
ligion. There is often an Iron sense of
duty that supports natures not religious
at all In the common acceptation- "I
will have you to know," said a father
to a son who had made objections to a
certain oollege regulation. "I will have
you know that it is your busi
ness to obey the rules of your
school, even If you don't like them, and
to do your confounded duty." Tet noth
ing Is so potent to teach the masses of
men their "confounded duty" as the au
thority of religion.
Religion in Ita turn, however, requires
the application of moral judgments.
Morals correct religion, as religion sup
ports morals. The history of the re
ligion of Israel la one prolonged strug
gle for moral reforms. That struggle
went on till It changed the conception
of Deity from that of aa exclusive and
aelflsh tribal god not however deny
ing the existence of other gods presid
ing over other ta ml lies or nations, yet
holdiXLg tnoo interior to Ua god oi the.
one national cult, whose only business-
it was to take care of his own and to
punish the enemies of the nation to
the one supreme God In whose hands
rested the moral government of the
world. This accounts for the great
change In the conception of the char
acter of Deity, presented In various
parte of the Hebrew Scripturea. Men s
conceptions of God are always like
themselves. Hence it is that the Idea
of a jealous and cruel god always be
longs to a low state of religious and
moral perception. and Indeed Is created
by it. Human sacrifices, so prevalent In
primitive worship, are often held up as
instances of sanctioned cruelty. Such
they would be for us; but they never
were offered in a motive of cruelty, ac
cording to any moral definition of that
terms. A religious feeling overrrode
the natural sentiment of humanity: that
sentiment was sunk In what was er
roneously deemed a higher feeling, and
the true moral sentiments had to grow,
before the natural feelings of humanity
could assert their proper power. More
over, under the practices of human sac
rifice lay the true Idea of offering to
God that which was most precious; and
so the young men who. among the
Aztecs, were every- year selected ior tne
bloody rites of the national .war god.
were believed to be the most acceptable
sacrifices, and themselves regarded the
Immolation as a consecration and a
glory. It was a feeling perhaps akin
to the exalted sentiment with which the
generous youth of a nation devote
themselves to death In their country's
defense; for the national god was to be
propitiated: his favor was to be won.
and this was the way to do It. Let us
not wonder at all this we who daily
proclaim through the churches and the
press of Christendom the acceptability
to God of the one great sacrifice, and
the necessity of the blood that was shed
therein to appease the wrath of the
angry Father.
Truth Often Persecuted as Heresy.
We have ceased to persecute each
other for heresy; that Is. we now allow
each person to entertain his own Idea
of the nature of God. and do not insist
on a state god. or that every man's
conception of God shall be cast In the
same mold. We are more tolerant than
those who put Socrates and Jesus to
death. The capital thing. In the history
of the moral and Intellectual develop
ment of the race. Is the fact that we have
ceased to call each other Infidels, or to
persecute each other on the basis of re
ligious differences. Yet not quite: for
even yet there Is a lingering notion in
some minds that he must be a bad man
who entertains a different Idea of God
from the image of Hun which Is cast
from the pattern to which considerable
numbers have long been accustomed.
"I have often wondered." says Xeno
phon. at the beginning of the Memora
bilia of Socrates, "by what arguments
the accusers of Socrates persuaded the
Athenians that he deserved death from
the state: for the Indictment against him
was to this effect: 'Socrates offends
sgalnst the laws In not paying respect to
the gods whom the city respects and In
troducing new deities.' " That Is. So
crates was not Irreligious, but his con
ceptions of the divine nature differed
from the stereotyped Images to which hts
countrymen were accustomed. His con
ceptions, we know, were more rational,
and were of higher and purer character
than theirs; yet In all ages till our own
he has been held accursed, against whom
such an accusation could be made. The
case of Jesus of Naxareth was not essen
tially different. The Jews said to Pilate:
"We have a law, and by that law he
ought to die, because he has declared
himself the son or God." The declaration
was their own; they had national expec
tations to be fulfilled In a Messiah: they
Involved the accusations against him In
a complicated argument that had both
a theological and political background,
and they put into his mouth tho final
words on which they condemned him.
He was a victim to his own conceptions
of the divine nature and of his own re
lations to It. And, alas for poor human
nature! In his name, and mistakenly for
his vindication, the tortures of death
for centuries were to be Inflicted upon
thinkers ss courageous and noble as hel
As to the Bible, we used to look upon
it as a book standing apart by itself, to
be Interpreted by a peculiar and exclu
tlve canon of criticism. But we have
now learned that It Is to be studied just
like all other books; and we are now
coming to understand for the first time
what a true revelation Is. In a sacred
f sense, that Is a true revelation which
stands for a lasting Interpretation of the
divine spirit In man. To understand the
meaning of any text, we must try to see
what, from his position and education,
the writer could have meant by It. These
writings can be interpreted only on his
torical and literary principles. We must
Inquire into their origin; we must ask
diligently under what circumstances they
were written, and for what ends. Nor
must we again ever fall Into such quaint
and simple mistakes aa did commenta
tors like Orlgen and Augustine, or Ter
tulllan. or even Paul himself, whose dis
coveries of Messianic prophesies in writ
ings, like the Psalms, for Instance, are
really much the lama as was the dis
covery by one who, anxious to find an
Irishman In Shakespeare, triumphantly
quoted Hamlet: "Now I will do it. pat.
now he Is praying." Literary knowledge,
historical study, psychological experience,
are the guides through this as well as all
other fields of human life.
Christian Religion a Growth From
Hebraism and Hellenism.
If we study the Christian religion rever
ently and carefully on these principles
we shall see that It is not a thing that
(prang up, as we used to fancy, without
any human antecedents, but that its roots
reach back with many ramifications into
the thought of preceding centuries. We
shall see how it absorbed what was
suited to It In Hebraistic theism and
Hellenistic thought something, to, let us
admit, of the fallings of both. For Chris
tianity, being on one side a developed
Judaism, had to find in the armory of
Judaism Itself the weapons with which
to meet and confute it. This accounts
for many of the difficulties we meet in
the polemical theology of the New Tes
tament epistles, and it even touches here
and there the contents of the gospels.
Again, no sooner did Christianity break
away from the Jewish form In which it
was first expressed than It was exposed
to a new influence from the culture and
philosophy of Greece; and there Is large
ground on which to maintain an argu
ment that here, also, as in relation to
Rome. Greek genius ultimately vindi
cated ita superiority, and brought Its vic
tor Into subjection to Itself. So. Chris
tianity, first developed from Judaism,
next received its contribution from Hel
lenio philosophy; and Its doctrinal forms
that yet survive, to no small extent, are
made up by union of a variety of sys
tems, large part of whose contents once
bore the honorable appelatlon of heresies.
As these forms grew by affiliation and
development, so they have long been and
are still passing on to other forms
through evolution: for evolution Is as
sure a fact in the religious world as
elsewhere; and It may be doubted, indeed,
whether any other department of human
history furnishes so sure proofs of evo
lutionary movement and growth as we
find in the study of the history and phil
osophy of religious creeds. No idea or
doctrine can be cast in a rigid form, and
so remain. Each one is growth, taking
in new elements at-every stage, and
never continued according to ita first
conception. So the doctrine of the Mes
siah never was realized In the form in
which it was first conceived, or ever will
be. Christianity has taken it from Juda
ism, and Is working it out in its own
way. And. In the hands of Christianity.
It will be greatly different In future ages
from the conceptions of it at the present
time.
Mark. I do not say that the importance
or value of any system of theology, of
lDbiloonuy.i e phut, else la lessened .be
cause it can be proven to have had small
beginnings. Ia a state less truly a state
because we know that it nas sprung oui
of the germ of the family? Surely not
Nor is man less truly man If he have
sprung from an ape- It is tho law of
human history that principles and ten
dencies that are really universal ahould
first make their appearance In an indi
vidual form, as If bound up with the
passing existence of a particular nation,
or even of a single man. In the move
ment from the individual to the univer
sal, the imagination, the culture and the
growth of the human spirit supply new
and necessary materials; and reflection,
thrown back upon memory, or tradition
that Is held sacred, furnishes criteria for
all new action.
Dogmatism in Science as "Well as
Theology-
Latterly men have dogmatized too much
about science, as formerly they dogma
tized too much about religion. The
haDDv tendency of the present time is to
dogmatize somewhat less on either. When
the method of interpreting nature oy
means of observation parted from the
more ancient system in which the phe
nomena of the world were accounted for
by the direct Interference of a super
natural power, the votaries of the new
science became at once, and to a very
great extent, emancipated from the bond
age of ancient beliefs. They seemed to
themselves to enter upon a terrestrial
paradise which appeared well walled off
from the mystical realm: they were in
a measure excommunicated by the older
faith, and rejoiced In their new-found
freedom. They began to fancy that their
new province was so replete with cer
tainties that they never again would have
to deal with shadowy things. But, while
they find in fact that antecedent and con
sequent are so linked together that there
feems no place for doubt, yet as they
go on with their work they discover also
that their ways lead from beneath tho
vertical sun which Illuminates simple
truth to regions where the rays fall more
and more aslant, and In the end the light
falls them altogether. This is the posi
tion of our science oday, wherein we be
come conscious of the fact that the
larger questions He yet as deep, appar
ently, in the darkness, as ever. Nay. it
may seem, deeper still.
Science long made a distinction between
the animate and Inanimate, the organic
and inorganic realms. It seemed to the
naturalist a relatively simple matter to
define the living thing In a manner which
would trenchantly separate it from the
things which had not life. The ability
to move, the capacity to assimilate food,
the continuance of life and transforma
tion of species, have all been noted as
exclusive characteristics of living things.
But a closer study of the facts has made
It impossible any longer to regard these
old definitions as sufficient. It has been
found, for example, that finely-divided
particles of many substances when sus
pended in a fluid will, under Influence
of forces that evade discovery, take on
an Incessant movement. The crystals of
the rocks perform functions that once
were supposed to be peculiar to animals
and plants: they undergo changes In
tl-eir constitutions, often taking in new
materials, which they sometimes decom
pose into their elements and rebuild into
the new growth. Biology is revolutioniz
ing science by showing that there is no
line between organic and inorganic mat
ter, between the animate and Inanimate
world. The service it is indirectly doing
to religion is as great. Its tendency is
to force the spiritual element into
science, through a new sense of the pro
round depths or the unknown. Men have
come to perceive more clearly that they
really abide in the universe, and that
what they know of It is to the sum of
facts only as one to infinity. Gradually
it has been forced upon them that they
have to assume the intangible If they
would take any firm steps In explaining
the series of facts with which they have
to deal- This accounts ror the mistake
or the modern supposition that science
was to banish religion from the world.
The Form Passes; the Substance Is
Eternal.
What is my object? To say a word
about the deeper unities that underlie
all religions. It Is the form that is per
ishable: tho essence is eternal. The
spirit expresses Itself according to the.
nature of the man or the face, the cul
ture of the people, the conditions of the
country at the time.
But there must be found a universal
principle in religion on which men may
unite, or they cannot give thanks on a
common basis. I have thought to try to
set out briefly the main principle of this
broad, common ground on which they are,
in fact, united. I doubt whether the
world ever saw, or ever will see, an irre
ligious human being. But let us not
mistake the passing form for the eternal
substance. I could only Justify in my
own mind the action of my friend (Dr.
Grant) In hla preparation for this "novel"
service, or my own appearance here la
response to his Invitation, by an en
deavor to show, or t least to intimate,
that there ia a unity or universality of
religion, or of the religious sense, which
In fact Is that great touch of nature
that makes the whole world kin. All
men feel that they belong to the lnflnlte.
All are haunted by visions of that lm-
Derial Dalace whence they came. Their
differing conceptions of the Master of
Life are expressed through the varying
forms of religion. So, the universal as
pirations of humanity ascend everywhere,
and through all time, to that
Father or all. In every a.
In every clime adored.
By saint, by savace. or by
Jehovah, Jove, or Lord I
IRISH POLITICS SEETHE
All-for-Ireland Iengiie Gaining
Great Headway Daily.
CORK. Aug. 20. (Special.) Out of
the strife of Irish polities preparations
are ripening that promise lively times
in the next election contests. Here in
the South, the Influence of John Red
mond is steadily on the wane.
The heart of the trouble is in Cork
itself where William O'Brien, M. P- is
dictator, undisputed and absolute. The
agitators comprise most of the younger
blood of Cork county who are united
In a club under the auspices of the or
ganization now well-known as the All-for-Ireland
League. Meetings and pro
tests against the Nationalist policies
and achievements have been . coming
thick and fast. Lately they have been
taking a more ominous turn.
At a recent meeting, Maurice Healy,
M- P., one of the members for the City
of Cork, declared amidst great excite
ment that in spite of the unparalleled
strategic position which the National
ist Party occupied at the opening of
the session, all they had actually se
cured was a bill to regulate the serv
ing of processes in the city of Dublin,
a bill to regulate the appointment of
bailiffs there, and another bill to enable
the people of that city to get supper
after 11 o'clock at night.
That la what the Irish Party has
come to," he said. "In January they
were concentrated on Home Rule, and
In August they were introducing bills
for processes and bailiffs and midnight
suppers."
Other terms,, such as "montebanka"
and "Impostors," were frequently in
troduced into the discussion and the
remark of Mr. Healy that the record
of the Irish Party was a "record of
failure" was received with loud and
prolonged applause.
The All-for-Ireland League is grow
ing very rapldr. and has begun to
cause concern in the Kedmona camp.
Active sympathizers are the two lately
elected M. P.'s from the Cork constitu
encies. D. D. Sheehan and P. Guiney
and William McDonald, chairman of
tha Cork. Counl .Council.
1!
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The Sliest Call, by Kdwin Milton Royle. Il
lustrated. J1.50. Charles Scribnefs Sons,
New York City, and the J. K. Gill Co
Portland. Out of such ifiaterials as Mr. Royle
has presented in this story of the West,
must come some day the germ of a
really great American novel, American
because it will have in it Indians and
white men working- out their destiny
side by side. Towards this goal, "The
Silent Call" takes rapid strides and. In
deed. It may have passed the goal posts
and be reckoned as a touchdown. It Is
stirringly dramatic and possesses fine
ly sustained interest.
Mr. Royle has already achieved dis
tinction as a writer of such readable
fiction as "The Squaw Man," "The
Struggle Everlasting" and "Friends."
The Silent Call" has as its hero the
squawman's son, Hal Cathorpe, oth
erwise known as Lord Effington. The
basis of the story Is typical of the cow
boy West, and among the other char
acters are noted David Ladd. the In
dian agent; Appiah, a bad Indian; Mc
Shay, oowman and political boss;
Wah-na-gl. ' an Indian girl; Rev. John
McCloud, D. D., a missionary to the
Indians; Big Bill, a chum of Hal's, and
others.
Calthorpe Is Introduced as a chief of
Indian police, and he might have been
one of those Indians, with his swarthy
skin and coarse black hair, but for a
startling pair of frank blue eyes "that
flashed out from their dark surround
ings. They were friendly eyes set in a
strong. Immobile face." Look at this
picture of the Indian police on the
march:
The alkali plain quivered and burst Into
spirals of heat that were visible to the eye.
A cloud of dust lrung- like whits smoks
above the fiery trail over which a band of
Indian police were slowly and painfully
crawling. This durt Is very penetrating and
very Irritating. The reins hung limp on
the ponies' necks and their heads swung
low as though they looked for a place to
sink down. As far as tho ey could see,
you could have known that they were In
diana. The uniform furnished them by the
Government is a dark purplish blue with a
red piping down the trousera It's a plain
affair, but each Indian wears it with a
difference and adds a decorative touch that
Is hts own and that is always pictorial and
Indian. One had encircled his broad-brimmed
black hat with a wide purple ribbon,
l&pped bv a narrow pink ribbon. A yellow
neckerchief rested on his green silk shirt,
and about his waist was a sash braided of
many colored worsteds, and, strange to say,
the result was pleasing. If rather brilliant.
Another had a pink feather, apparently
plucked from the tail of the domestic dus
ter, tied loosely to his hat, which lent to
the changing airs a graceful note of color.
Some wore cowboy boots, yellow and elab
orately stitched in fancy designs: others ad
hered to the ever-beautiful moccasins. Host
of them wore brown or drab cowboy hats,
but made thera their own by beautifully
beaded hatbands. Here and there gleamed
gauntlets heavy with a stiff beaded deer,
which seemed trying to Jump away from the
cuffs, but couldn't because it was so ob
viously and eternally stiff and beaded.
Borne had beaded sleevebands and all sported
guns In holsters, elaborately outlined ltj
brass. No one wore a coat except a tall
elderly man with glasses, who. In spite of
the torture, felt that his out-of-date cap
tain's uniform enhanced hla straight, un
bending dignity.
The country through which the In
dian police rode was the Bad Lands,
and the chief point of interest Stand
ing Bear Agency. Wah-na-gi is the
heroine of the story, her name mean
ing "the spirit when separated from
the body." She was in love with Hal
Calthorpe. Her parents are dead, and
she bad been educated at a Government
school in white folks' ways. Then she
came back to the Indian reservation de
termined to teach Indians what she had
learned among white people, as to hab
its, example, etc, but the Indian women
laughed at her and called her the white
squaw. Wah-na-gl found that she was
betwixt and between that the Indians
Insisted she was white and the whites
insisted she was Indian. The girl said
she had no people, and considered her
self en outcast. Hal told her that he
loved her, but was visibly embarrassed
at the suggestion of marriage.
A plot is hatched by Agent Ladd to
steal the land for the asphalt trust, land
on which McShay and his cowboys are
in forcible possession. Hal's mother was
Nat-u-rltch. and she killed herself at
the Red Butte ranch, when her white
husband, James Wynnegate, Earl of Ker
hlll, and she parted. Ladd tries to bribe
Hal with 05,000 to declare that the as
phalt lands are on the Indian reserva
tion, and there is & dramatic scene when
Hal defies Ladd, and says that he, Hal,
is the owner of Red Butte ranch, end
that the Earl of Kerhill is his father.
Hal holds the fort at the ranch against
all comers, but he and his forces ere
captured by Ladd. Appah and other ene
mies, and Hal is tried By lynch law ana
sentenced to be hanged. He Is actually
strung up, but is rescued and cut down
in the nick of time by Wah-na-gl.
It ntnf jthat Mfll Aad, auiuoieot xeo
son for not marrying Wah-na-gi be
because he already bed a wife living.
He had been taken by his father to Eng
land, where he was educated, served in
the British army during the South Afri
can war, and married an aristocratic
Englishwoman. As Edith, Viscountess
Effington. this woman felt repulsion for
her Indian-English husband, and he felt
the "call of the blood" to be with his
own people in America. His wife con
soles herself with one Lord Tester, and
Is painted sjenrally M -i iiKMnll
citizen and secret morphine-user. Hal
visits England, has a freezing meeting
with his wife, end quickly returns to
this country.
How is the novelist going to finish?
Remember that Hal Lord Effington Is
a married man, who loves Wah-na-gl,
and that she loves him in her artless In
dian way. It is, therefore, safe to con
clude that something heavy will drop
on Lady Effington. Divorce? No. That
might happen in real life. Only in this,
one instance. 'The Silent Call," does not
ring true.
God's Troubadour, by Sophie Jewett Illus
trated. $1.25. Thomas Y. Crowell & Co.,
New York City.
This beautifully fashioned copy of
the life of Saint Francis of Assist is
meant for children, and lucky are they
who get such a treat.
The good Saint Francis was in real
life Francis Bernardone, who lived in
Italy in the 13th century, and who be
came known as the good saint of serv
ice who loved "all things both great
and small." The animals loved him
and came at his beck and call. "Al
most the first we know of Francis of
Assist," says our author, "is the story
of the lad who liked to sing gay songs
of love and war. Almost the last we
know of him is the more beautiful
story of the song which he made and
sang only a little while before he died."
St. Francis lived in a hut that had
previously been used by lepers, and ho
said that he had "never met the man
who was too filthy, or too loathsome or
even too wicked, for him to love." St.
Francis condemned himself to a life
of poverty, and he and those who Joined
his band called themselves "The Little
Poor Men of God." All human-kind
and animals were St. Francis' brothers
and sisters, and he even claimed kin
with the elements. ,
Gal da I) ceil Stall TJnltl Per Immgraste
Itallano, by John Foster Carr. Illustrated.
' Doubleday, Fags A Company. New York
- City.
Issued under the auspices of the
Connecticut Daughters of the American
Revolution, this is a book printed in
the Italian language to Immigrants of
that nationality arriving at our shores
and becoming residents and, a propor
tion of them, citizens of our country.
That such a wise little book as this is
called for, cannot be doubted.
It is not much use to teach American
civics to a newly arrived Italian not
then capable of understanding spoken
English. Here Is advice. In Italian,
about public administration in ' the
United States, our laws, public school
system, our regulation in regard to
marriages, births and deaths, our bank
ing system, etc The immigrant is ad
vised to learn English, and "to avoid,
for a time, if possible, the men of his
own country until he masters our lan
guage and becomes acquainted with our
conditions of life." It is stated that
there are 2,000,000 Italians in the
United States; that over 600.000 of them
live in Greater New York, and that only
3 per cent of them are American citi
zens. When Love Calls Men to Arms, by Stephen
Chalmers. Illustrated. Small. Weynard a
Co., Boston.
A romantic tale of the latter part of
the 16th century, with Scotland for a
setting. It's the story of Rorie Mac
lean, Laird of Kilellan, and recalls the
days just after the Spanish armada was
defeated and when James VI of Scot
land ascended the English throne. Tha
illustrations are by Howard Chandler
Christy, and as a story "When Love
Calls Men to Arms" stands very high
in point of Interest and literary excel
lence. It suggests the spirit of Robert
Louis Stevenson and will rank as one
of the best attractions in fiction this
Summer. Mariposa is a heroine for
whom we shall have sincere admira
tion. '
SHORT-STORIES
AV
a fin Puts Ctitui Arrtii