Julius Cæsar. By William Shakespeare. With ford, M.D. The Merrymount Press, Boston. 6x9 in. 248 pages. This superbly printed volume is of interest Oldest Books in the World. By Isaac Myer, A finely printed and illustrated work of the merits of which we shall speak later. Paris as Seen and Described by Famous Writers. Edited and Translated by Esther Singleton. Illustrated. Dodd, Mead & Co., New York. 5X8 in. 397 pages. $1.50. This is a timely publication in this Exposition year, and is distinguished by the compiler's well-known ability in selection. Only a very few of the extracts and translations here given from those who have described Paris may be put down as commonplace. The illustrations from photographs are not only good in themselves, but deserve special mention because they include delightful scenes and points of view unfamiliar to the ordinary tourist. The maps are not so admirable. sketching the history of education from prehistoric times to the present, exhibits education as the last and highest form of the world process of evolution, and as realizing the immanent purpose of that process in the moral Mumford Memoirs. By James Gregory Mumpersonality of free individuals. No nobler dignity can be attributed to the work of the educator than in such a presentation of it, which commends itself most strongly to those teachers who have the worthiest views of their vocation. Only the most summary treatment can be given to such a subject in less than three hundred pages, but it is very clearly outlined, and the less known parts of the history receive proportionately more attention than the better known. Some of Mr. Davidson's generalizations, as he admits, are open to question. This strikes one rather sharply in his table of contents, which places literary Egypt and Babylonia, with others, in the chapter on "Barbarian Education," and Judea, with Greece and Rome, in that on "Civic Education." Furthermore, "The Supernatural Beginnings of Humanism" are made to appear first in the Græco-Roman world. Fully agreeing with Mr. Davidson that "righteousness is the mark of civic culture," and believing that the natural root of humanism is also supernatural, one must protest against some implications of his table. "The Babylonian law," says Professor Sayce, "started from the principle of individual responsibility," and a humane spirit appears in its earliest provisions. Even slaves were treated as persons rather than chattels. For the civic spirit of the Jews Mr. Davidson relies much on the Maccabean period, too forgetful, as it seems, of the internecine feuds in which its glory faded. Leaving criticism here, we strongly support Mr. Davidson's plea for school-extension. Our boasted free education is not free to those who through the necessities of wage-earning are not free to avail themselves of it. The early American ideal will not be realized till the poorest have in full equality with the richest an open door for education to the extent of their fitness and capacity. In this point of view, as well as others, Mr. Davidson's demand for the missionary spirit in teachers and members of the liberal professions needs reiteration till it is realized. In Circling Camps. By Joseph A. Altsheler. D. Appleton & Co., New York. 5×71⁄2 in. 419 pages. $1.50. This romance, like the author's previous productions, is a war story; and it is a good war story. In construction, character-drawing, and style it is worthy of attention on the part, not only of the average novel reader, but also on the part of the history student who would acquaint himself more thoroughly with the condition of society in Washington and in the South at the outbreak of our Civil War. This is not saying, however, that the romance is of the highest order. John Ruskin. By Mrs. Meynell. Dodd, Mead Pausanias and Other Greek Sketches. By J. G. Frazer. The Macmillan Co.; New York. 42X7 in. 419 pages. $1.50. As becomes one who is a traveler, historian, Photographing Flowers and Trees. (The 66 Our readers will remember the admirable photographic illustration with which Mr. J. Horace McFarland embellished his article on An American Garden in The Outlook Magazine Number for October, 1899. Mr. McFarland has prepared for the Photo-Miniature" a treatise on the general subject of photographing trees and flowers, in which he draws upon his large and successful experience in this interesting branch of photography. manual will be of much value to amateurs, and its beautiful plates would be treasured by any one. The Problems of Expansion. By Whitelaw Reid. The Century Co., New York. 5x71⁄2 in. 294 pages. $1.50. This discussion of the problems of expansion will attract particular interest because it is from the editor of the New York "Tribune," who is also an ex-Minister to France, a recent Vice-Presidential candidate, a special ambassador on the occasion of Queen Victoria's jubilee, and one of the negotiators of the SpanishAmerican treaty Mr. Whitelaw Reid is one of the best-known Americans. Public interest in his book, therefore, will be general. His own interest in the subject has been remarkably intelligent and well-balanced. He expresses himself with clearness and cogency, and his essays cover with gratifying complete ness the various phases of the problems which have confronted us concerning our island possessions. Readers will take special note of the author's account of the way in which the muchcriticised payment of twenty million dollars came to be made on the Philippines account, and in the question of the application of tariffs in territory belonging to the United States. The value of the volume is enhanced by the text of the Congressional resolutions upon the subject of Cuba, the text of the Protocol of Washington, and of the Treaty of Paris. Point of Contact in Teaching. The. By Patterson Du Boise. (Fourth Edition.) Dodd, Representative Significance of Form, The. By Secret of the Crater, The. By Duffield Osborne. G. P. Putnam's Sons, New York. 44×6 in. 312 pages. $1. A lively and ingenious romance of the South Pacific. The hero, a young naval officer, finds an unknown island inhabited by descendants of the ancient Phoenicians. Fortunately, but rather oddly, the young lieutenant happens to be able to speak Phoenician. Of course he at once falls in love with the king's daughter, is hated by the chief priest, and undergoes a series of extraordinary adventures which we will not attempt to relate. This book is both a love-story and a story of fighting. It has no permanent value, but will fill an idle hour acceptably. Soul of a Christian, The. By Frank Granger, D.Lit., M.A. The Macmillan Co., New York. 5x72 in. 303 pages. $1.50. The breadth of view which characterizes the book thus entitled appears in the statement that he who loves another disinterestedly “is a Christian without knowing it.” Professor Granger works in the same field with Professors Starbuck and Coe, whose "Psychology of Religion" and "Spiritual Life" The Outlook reviewed June 16. He discusses religious experiences from the psychological point of view. His materials are found in the biographies of eminent characters, as Augustine, Santa Teresa, Bunyan, George Fox, Wesley, besides others, and the facts gathered by general reading. The religious ideal is in his view like a word the letters of which are spelled out by successive experiences. As it is a social ideal, it can be realized completely only in the life of a religious society and but partially in an individual life. The qualities demanded by a universal church require spiritual disinterestedness, the foregoing of private inclination and prejudice for the sake of a catholic faith. The specific religious spirit finds a wholesome check in the love of civil freedom and in the scientific spirit. As to "conversion," Professor Granger agrees with the conclusions which Professor Starbuck reached by the documentary method, viewing it as essentially an unselfing process, issuing in the realization of a larger self in a universal relation. The eternal life, as realized in the religious spirit, is of that supreme type "in which each constituent being is a conscious element in the being of a vast whole." The Whole or All, Professor Granger terms "the oversoul," defining this as "spirit," or as "the system of processes under which the attribute of thought is revealed." His discussion of the varied phenomena of the spiritual life touches various points of agreement with the American investigators above named, but takes a wider range, including a chapter on "Direction, Confession, Casuistry," and one on "Symbol and Ritual," of which he fears not use but abuse. His criticism is sane and healthy; his sympathies are catholic; his utterance is unconventional and free. A word to remember and ponder comes with power at the close: "The soul is not present in all its completeness from the first. It has to be gained amid the tumult of experience." Stephen Decatur. By Cyrus Townsend Brady. (The Beacon Biographies. Edited by M. A. DeWolfe Howe.) Small, Maynard & Co., Boston. 32X5 in. 137 pages. 75c. Mr. Brady writes spiritedly and enthusiastically of the best-known American sailor in the century between Paul Jones and Farragut. Not inaptly has Decatur been called the American Nelson. His character was even more admirable than Nelson's, and, though its influence on history is not so monumental, it is, at all events, worthy of immortal fame in the chronicles of brave deeds. For what deed was braver or bolder than the firing of the Philadelphia in the harbor of Tripoli, what more daring than the capture of H. B. M. frigate Macedonian, or the fight of the President with the British squadron? In these days, when America has become so emphatically a world-power, let us remember that so far back as 1815 our hand was recognized in foreign affairs. In that year Decatur exacted submission and peace from the Dey of Algiers. A marked excellence of this latest addition to the admirable" Beacon Biographies" is that, while the author does ample justice to his clear picture of National life and thought in inspiring subject, he also gives a remarkably the years before and during and after the War of 1812. Theaters: Their Safety from Fire and Panic, Their Comfort and Healthfulness. By William Paul Gerhard, C.E. Bates & Guild Co., Boston. 52X8 in. 110 pages. Textual Index of the Bible. T. H. McGahey. Published by the author, Quincy, Ill. 6x9 in. About 600 pages. This is a large and well-bound octavo blankbook, paged in the order of the books of the Bible, and margined in the order of its chap ters and verses, for the entry of references to anything met with in one's reading bearing on any text. It seems to be very well planned for its purpose, to enable the student to make a record with the minimum of labor and with the maximum of advantage in finding what he wants when he wants it. Tuen, Slave and Empress. By Kathleen Gray of China-the woman whose abuse of her influence and power has led to the present critical condition of affairs in China. The author's preface makes the extraordinary error of stating that the Empress Dowager is the mother of the present Emperor. A new edition of the book has naturally been called out by the present universal interest in Chinese history and character. Will B. More Letters. By Honor L. Wilhelm. Published by the Author, Seattle, Wash. 5×71⁄2 in. 304 pages. $1.50. Notes and Queries It is seldom possible to answer any inquiry in the next issue after its receipt. Those who find expected answers late in coming will, we hope, bear in mind the impediments arising from the constant pressure of many subjects upon our limited space. Communications should always bear the writer's name and address. A friend of mine does not believe that God answers our prayers in behalf of a third party. "Why,” he says, should God bless or help the person you are praying for, and leave unblessed another person whom he knows to be in greater need than the one you are praying for, simply because there is nobody to pray for him, or no one who is aware of his need? How can this be answered? Does God help the unfortunate who are not prayed for as readily as the unfortunate who are prayed for? Will the prayer of a friend make a difference in God's action? R. E. A. We do not think there is a person on earth who is not prayed for by some Christians, though not by name. Prayer is simply one among many forms of human cooperation with God, and is both as necessary and as effectual as the other forms, though in its own way. The mystery of it is that it acts upon our unseen environment, while in other forms of co-operation with God we act upon our visible environment. The speculative philosophy of it cannot be set forth in a paragraph, and perhaps could not be understood. But it is always practical philosophy to use the things we do not understand as those do who understand them best. Hence the teaching and example of Jesus in regard to prayer are deemed best to follow, except by those who think themselves equal to Jesus in knowledge of the laws of spiritual life and the immaterial and spiritual environment of this world of the senses. It cannot be said of prayer, or of any other form of co-operation with God, that it "makes a difference in God's action." But it makes a difference in results. See Bennett's "Primer of the Bible" (H. Holt & Co., New York, $1.25), Burnett and Adeney's "Introduction to the Bible," and Adeney's "How to Read the Bible" (T. Whittaker, New York, $2.50). These will remove some difficulties of a general kind. Other and special difficulties are numerous, and vary with the various classes of readers. How to meet those that are in your mind we cannot tell till we know what they are. 1. What is the difference between "modern Unitarianism" and that system of philosophy called "monism," as propounded by Paul Carus, of Chicago? 2. What book or books would you suggest as a help on that subject? 3. Have you read the "Soul of Man," by Dr. Carus? If so, what is your opinion of it, and would you recommend it as an antidote for one who is slightly tinctured with agnosticism? G. W. H. 1. Unitarianism is not a system of philosophy, but a system of religious beliefs. Philosophically, Unitarianism squares with monism better than some other religious beliefs. But monism is of various types. We think some Unitarians are of Dr. Carus's type, and some are not. 2. On Unitarianism read Dr. Clarke's "Manual of Belief" (Unitarian Sunday-School Society, Boston, 20 cents). On the philosophical problem see Hyde's Practical Idealism" and Rogers's Modern Philosophy" (The Macmillan Company, New York, $1.50 each). 3. See our review of it in The Outlook, April 14, page 881. We should not recommend it for the person you refer to, but rather President Hyde's book, above named 1. Could you give me the name of any literature on the subject of boys' clubs, and work of that class; how to conduct, etc.? 2. What is your estimate of George R.(?) Smith's "Christian Theology"? 3. Your interpretation of None other name under heaven given among men whereby we must be saved"? W. 1. Some notice of the subject will be found in Bacon and Northrop's Young People's Societies" (Lentilhon & Co., New York. 50c.). The Social Settlement people in your city can give you points, no doubt. 2. We have not seen it yet. 3. "Name," in the Bible usage of the word, is representative of personality, z. e., of spirit and character, while in modern usage it denotes mere distinctiveness, like a label. The text you quote accordingly means that the only saving spirit is the spirit of Christ; the only saved character the character of Christ, or the Christlike character. "SABBATH" FOOTBALL. We have received letters showing that some of our readers have grievously misunderstood the Dean of Ely's statement in his "Impressions of America" (see The Outlook of June 23, page 449), that the [Chicago] University, on the Saturday that he visited it, "had gone off to keep Sabbath at a football match." Our correspondents regard him as meaning that the game was to be played on Sunday. Familiarity with the fact that Episcopalians designate the first day of the week either as "Sunday" or as "the Lord's day," never as "the Sabbath," would have obviated this misunderstanding. The Dean is not responsible for it. He took pains to say "Sabbath," not the Sabbath," which many Christians use to designate the Lord's day. Lecky says (History of Morals i., 244) that the Christian Sunday was never confounded with the Jewish Sabbath till the close of the sixteenth century. A pity it should still be so. "Keep sabbath" is an Old Testament phrase signifying simply to rest; as in 2 Chronicles xxxvi., 21, the land that rests from tillage is said to "keep sabbath." The Dean had perfect right to use the phrase as he did, with a seemingly jocular turn. Englishmen have often been smiled at for failures to comprehend American humor. It looks as if in this case the smile might be, for once, on the other side. Where can I secure information as to books, games, and entertainments adapted to the legitimate Sunday entertainment of the children? C. B. A, Correspondence The Philippine Problem To the Editors of The Outlook: In your issue of June 16 you restate your position on the Philippine question. Let me premise by saying that the views of The Outlook on this question have, for a long time, been a source of puzzlement and of grief to thousands of your readers. To men who see, or think they see, the heart of this National problem, the position taken by you and many other enlightened, patriotic citizens, more especially of the ministerial class, seems incomprehensible. But is it not a historic repetition? It is the universal testimony of the men who fought for the freedom of the slave, winning the pre-eminently heroic battle of the nineteenth century, that their most persistent and most able enemies were lodged in the pulpits of the North and South, and that the greatest bulwark of slavery was the American Church. Last month the Rev. Madison C. Peters, of New York, speaking to the mass-meeting of Baptist missionaries in Detroit in defense of the present Philippine policy, said: "We should be traitors to the flag and enemies to the cross did we leave these peoples to retrogression and savagery. Nations ought not to stand still when God says 'Go forward.'" Now, then, I ask, to whom did God say it? To Dr. Peters? or to William McKinley? If so, particulars will be gratefully received. I would maintain, to the contrary, that the Devil said it, and believe I can come far nearer to furnishing proof. You argue that after "the destruction of the Spanish fleet, we became, according to the law of nations and in the court of conscience, responsible for the protec tion of life and property in the islands." Granted; just as we did in the case of Cuba. You then state (I give the leading points of your argument) that "when the Spanish fleet was destroyed, there was no Filipino government of any kind in the islands; there was not even a Filipino revolution; there had not even been a demand by the Filipinos for independence," etc. Taking up the last statement, which is the reiteration of a similar statement put forward in the Report of the Philippine Commission as a justification of our National course, I call attention to the fact that our own Revolutionary fathers never dreamed of independence until circumstances forced them into such a demand. A few days before the affair at Lexington, Franklin gave testimony that he had "more than once traveled almost from one end of the Continent to the other, and kept a variety of company, eating, drinking, and conversing with them freely, and never had heard from any person, drunk or sober, the least expression of a wish for a separation, or a hint that such a thing would be advantageous to America." Only thirty-seven days before the battle of Concord John Adams said: "That there are any who pant after independence is the greatest slander on the province." This testimony could be strongly reinforced by the statements of Washington, Jefferson, Jay, and many others. So that argument had better be put aside. You continue to argue that there was, and is, grave question as to adequate protection of life and property in the Philippine Islands. As to this, would it not be well to reread the statements of Mr. Leonard R. Sargent, published in The Outlook of September 1 and 21, 1899 ? Does he not explicitly state that “it cannot be denied that in a region occupied by many millions of inhabitants, for nearly six months it [the Aguinaldo government] stood alone between anarchy and order "? Is there not abundant evidence that life and property were relatively safe in these islands until it was learned that they were to be" benevolently assimilated"? Yet I will not even press this point. You conclude with the reasoning that we have no satisfactory evidence that the Aguinaldo party adequately represents the wishes of the inhabitants or has the power to govern them, and that finally we must continue to exercise the responsibility of that government, "until, by the creation and development of local selfgovernment, a political organization is created capable of exercising in the islands the functions of sovereignty. Exactly so; just as we are doing with Cuba. But here is where you stop and where we, who are fighting this Philippine policy, insist on going further. We ask: "How about the future independence of those islands?" This Nation proclaimed, as a war justification, that "the Cubans are, and of right ought to be, free and independent." Why not the Filipinos? We gave our National pledge, so far as Cuba was concerned, "that the United States hereby disclaims any disposition or intention to exercise sovereignty, jurisdiction, or control over said island except for the pacification thereof, and asserts its determination, its determination, when that is completed, to leave the government and control of the island to its people." Why not give the same pledge to the Philippine Islands? How justify How justify a war of liberation for an island almost touching our shores, and a war of conquest for islands thousands of miles away? Edmund Burke, arguing for American freedom, said: "Plain, good intention, which is as easily discovered at the first view as fraud is surely detected at last, is, let me say, of no mean force in the government of mankind." President McKinley has had over a year's time in which to declare such "plain, good intention." A Republican Congress has had six months in which to declare that our intention was not to annex the Filipinos, but to help them, under their independent government, to work out their own destiny. In the Republican Convention just closed, Senator Wolcott brutally admitted: "The last, the very last, thing we intend doing is to consider, even for a moment, the question of giving up or abandoning these islands." Senator Lodge, speaking of the Philippines, said: "Civil government shall be established and the people advanced as rapidly as possible along the road to entire freedom and to self-government under our flag." Please note: "Under our flag." The Republican Platform, in the very last paragraph, as if an unwilling afterthought, promises to keep its pledge to Cuba of "independence and self-government," but does not give the same pledge to the Filipinos, ambiguously veiling its intention by saying: "The largest measure of selfgovernment consistent with their welfare and our duties shall be secured to them by law." We think that our war with Spain was justifiable only, if at all, because it was to bring freedom and independence to an oppressed people. We believe that it was, and is, our duty to offer to the Filipinos the same blessings of independent self-government which we promised to the Cubans. believe that, under our American traditions and ideals, we cannot buy unwilling nations; that, as a condition of just sovereignty, we must obtain " the consent of the governed;" that, with patient, helpful co-operation, our country should assist nations to independent self-administration of government; and that, as a means of racial education and natural evolutionary development, self-government is a higher ideal than extraneously imposed good government. We are not willing to barter the principles of Washington for the principles of Machiavelli, nor, as emblems of American civilization, to surrender the olive branch and the cross for the rifle and the sombrero of "the rough rider." At the Philadelphia Republican Convention on Wednesday, fifteen white-haired men, survivors of the first Republican Convention in 1856, came down the aisles bearing a tattered American flag, and presented resolutions, concluding with the soul-stirring declaration : "We heartily indorse the administration of Hon. William McKinley, which gives us such unbounded prosperity." When that first Republican Convention was held, a state paper, known as "The Ostend Manifesto," had just been issued, which, after stating, "The sufferings which the corrupt, arbitrary, and unrelenting local administration necessarily entails upon the inhabitants of Cuba cannot fail to stimulate and keep alive that spirit of resistance and revolution against Spain which has, of late years, been so often manifested," proposed that the United States should either buy the island from Spain or wrest it by force from her authority. The Republican Convention of 1856, animated then by the holy and enduring principles of true republican liberty, principles which to-day live in the breasts of more worthy survivors, such as Senator Hoar and Governor Boutwell, adopted the following as one of the planks of its platform: "Resolved, that the highwayman's plea that might makes right,' embodied in the Ostend We who oppose this Philippine policy circular, was in every respect unworthy |