$1.00 per Year FEBRUARY, 1912 Price, 10 Cents XTbe ©pen Court A MONTHLY MAGAZINE JDcvotcb to tbe Science of TRcliQiont tbe iReligton ot Science* anb tbe £iten6ion ot tbe 'Reliaious parliament fbea Founded by Edward C. Hegeler. UEBER ALLEN GIPFELN 1ST RUH. After a photograph of the original in the hunter's hut on top of the Gickelhahn, (See page 105.) Zhc %en Coutt publisbing Company CHICAGO Per copy, 10 cents (sixpence). Yearly, $1.00 (in the U.P.U., 5s. 6d.). Eatered m Second-Class Matter March 26, 1897, at the Post Office at Chicago, 111. under Act of March j. 1879. Cbpyrii^t by The (^>en Court Publishlnsr Ctompany, 1913. VOL. XXVI. (No. 2.) FEBRUARY, 1912. NO. .669 CONTENTS PAGE Frontispiece. Pico di Mirandola. A Buddhist Prelate of California (Illustrated.) Editor 65 Order of the Buddhist High Mass (Pontifical). The Rt. Rev. Mazzini- ANANDA SVAMI 71 Goethe's Relation to Women. Conclusion. (Illustrated.) Editor 85 Mr. David P. Abbott's Nezv Illusions of the Spirit World. Editor 119 Pico di Mirandola 124 The Art Institute of Chicago 125 Dr. Paul Topinard. Obituary Note (With Portrait) 125 Jesus's Words on the Cross. A. Kampmeier 126 The Divine Child in the Manger. Eb. Nestle 127 Book Reviews and Notes 127 BOOK REMAINDERS NOW ON SALE A $2.00 Book for $1.00 Thirty Copies on Hand Schiller's Gedichte und Dramen Volksausgabe zur Jahrhundertfeier,1905 MIT EINER BIOGRAPHISCHEN EINLEITUNG. VERLAG DES SCHWABISCHEN SCHILLERVEREINS. This fine work was issued in Germany by the Schillerverein of Stuttgart and Marbach on the occasion of the Schiller festival, in May. The work is published in one volume, in large German text, on good paper, with frontispiece, cloth bind- ing and tinted edges, 588 pages, large octavo, regular price $2.00. sale price, $1.00 "Wenn ich mir denke, dass vlelleicht in hundert und tnehr Yahren, wenn auch meln Staub schon lange verweht ist, man mein Undenken segnet und mir noch im grabe Tranen und Bewunderung zollt, dann freue ich mich meines Dichterberufes und versohne mich mit Gott und meinem oft harten Verhangnis. DieseWorte, die sich inTagen Schwerstei' Bedrangnis aus Schiller's Innerstem losldsten, haben in unvergleichlicher Weise Erfiillung gefunden. Hundert Yahre nach seinem Hingang gedenken seiner dankbar Millionen iiber die ganze Erde hin und freuen sich dessen, was er in einem allzu kurzen, an Kampf und Arbeit iiberreichen Leben geschaffen hat." — Extract from biography. THE OPEN COURT PUBLISHING COMPANY 623 S. Wabash Ave., CHICAGO, ILL. PICO DI MIRANDOLA. A Humanist and Mystic of tlie Fiftcentli Century. Frontispiece to The Open Court. The Open Court A MONTHLY MAGAZINE Devoted to the Science of Religion, the Religion of Science, and the Extension of the Religious Parliament Idea. VOL. XXVI. (No. 2.) FEBRUARY, 1912. NO. 669 Copyright by The Open Court Publishing Company, 19 12. A BUDDHIST PRELATE OF CALIFORNIA. BY THE EDITOR. BY a fortunate accident the editor of The Open Court has learned of the presence in this country of a most remarkable man liv- ing in Sacramento, California, as the head of the Buddhist mission there. This man is Leodi, the Rt. Rev. Dr. Mazziniananda Svami, and is eighty-five years of age. Having learned of the unusual attainments of this venerable prelate we have procured details of his career which will be of general interest, and we can do no better then characterize his personality in his own words from his reply to our questions. The following poem, composed by him, is entitled "The Awakening" : "Man goes the way that seemeth best, From cradle to the grave ; Through incarnations one by one, And tries himself to save. "Through every one that he has passed Experience has he gained, Which leads him on to know himself, The self in all contained. "Until he sees the way, he thought Would lead him into Life, Is but the shadow of the true, And full of death and strife, "To overcome he stands appalled And longs the Truth to see ; And as enlightenment awakes. The Truth will set him free." (^ THE OPEN COURT. We must consider that Dr. Mazziniananda is not a native Eng- lishman. He comments on his verses thus: "I am glad my attempt at English verse in the little effusion I sent you pleased you, but I smiled, dear brother, when you took me for a native Japanese. My father was Parsi, a native of Ispahan, and my mother, the youngest of three sisters, a full-blooded Ben- galee born in Benares. As to my poor self, my name is E. Leodi Ahriied Mazziniananda, the two latter being the family Persian name ; and I more than appreciate it because of its significance since Ananda had many qualities. Mazziniananda is a most ancient name, and in my ancestry are Hindu, Persian, Greek and Aryan. I was born in Ispahan, and at the age of seven was taken to India (Bena- res), thence to our great monastery at Llhassa where I was brought up at the feet of the late Dalai Lama, where I remained 16 long years in the silence, and then came down to India (Calcutta) studied English, graduated my M. A., M. D., and D. Lit. & Sci. from Oxford, my Ph.D. from Heidelberg and my M.A., M. D., and D. Lit. from Paris and also from London. So I count there is no thanks for me writing English verse, for I do the same sometimes in French and German and a few other languages. These little effusions come by inspiration generally, when I am in concentration or meditation (Dharana and Dhyana). "The Chinese have recently driven the present Dalai Lama from our monastery and destroyed much of the valuable archives at Llhassa, where I spent nearly 30 years of my life. I am striving to get a Pan-Religious Congress for the Panama Pacific in 1915, such as we had in Chicago in 1893 when I first came to this country. To the best of my knowledge the Most Rev. Sri Sumangala, the Lord High Priest of Colombo, and myself are the two oldest Bud- dhist monks living, he having passed his 85th birthday in January last."^ (From a later letter). "Yes I have been in Llhassa. I was taken there in 1835 as a little child destined for the life work I craved from my cradle, that of the life of a monk in the service of Our Lord Buddha, as it was for this holy purpose I returned to the Earth plane, my previous work not being completed. I re- mained studying at the feet of the Holy One there, the late Dalai Lama, until 1853 — 18 long years in the seclusion of the Himalayas, and was received into the Holy Sangho in 1847 at the age of 20, and was made a priest. I continued my priestly duties till the ^ Since the Most Rev. Sri Sumangala, High Priest of Ceylon, recently died, the Lord Abbot Mazziniananda is now the oldest Buddhist monk. A BUDDHIST PRELATE OF CALIFORNIA. 67 early part of 1853 when in company with three other monks, two Russians and a Tibetan (since gone to the higher expression of Hfe) I started for India preaching and spreading the Dharma. I then journeyed to Europe and on to England and Wales where I once again saw my noble mother who had re-married a noted mathe- THE BUDDHIST CHURCH AT SACRAMENTO. matician of Welsh extraction by the name of Rhys Morgan, an M. A. and LL. D. of Cambridge, England, my own father having been slain by his brother in Ispahan, Persia (my birthplace, April 4, 1827, 7.30 a.m.). At her advice I studied to complete my Eng- lish and then took afterwards my degrees of B. A., M. A, and M. D. 68 THE OPEN COURT. Afterwards I again returned to India and thence via Darjeeling and Sikkim back to my home, the cloistered palace where I remained many more years. In 1893 I came to the U. S. via England, and was at the Congress of Religions in your city of Chicago, after which I went east and gradually wended my way west, all the time teach- ing and spreading the Dharma. I came to California in the early part of 1903 and have been on the coast and the interior ever since, winning souls for our Lord the Tathagato. Although four times given up to die, I have so far cheated the undertaker, for I know and realize I have still 40 more years before me to work. This is not egotism or fanciful imagination on my part, but an absolute knowledge, hence I am still young. "You kindly suggest I ought to be better known, but a poor Jain monk does not seek notoriety for himself, but only for the fruits that may grow out of the teachings of his Beloved Master, hence the reason that for these long 65 years in which I have been a Bhikkhu I have preferred to hide my personality which is non- interesting, but to blazon aloft the sublime doctrine of the Dharma. I observe in America people are too much given to so-called man worship to the great neglect of the spiritual truths he may convey to them. This may be the outcome of the Samskharas possibly, in their great desire for acquisition of wealth and notoriety, and this you know, my dear brother, is diametrically opposed to the teachings of Our Lord Buddha. I also observe that many beautiful souls in this great country of freedom and liberty of thought are too much given to the T.' Pardon me for thus expressing myself, it may be that I am too exacting as a monk and follower of the Holy One. However, I am content to do thus : 'When in Rome do as the Romans do, etc' But how much truth do I find in Cicero's Dc Amicitia, where he states, 'Ubi ignorantia est, stultus est sapiens esse.' I think you will readily concede to my humble opinion that this is true, as it seems to me education in this country fosters too much the spirit of selfhood, the T' ; so wisely I think did Pope speak when he said, 'A little learning is a dangerous thing.' You are at perfect liberty to do what you choose with your little brother's writings. "Now I will close about my own insignificant self, and proceed to the next item in your letter, our mass at Llhassa. This I send in its entirety to you with our music and as I celebrate it pontifically twice every Sunday here at 11 a. m. to 3 p. m. to ever increasing congregations, out of whom I have already seven inquirers who are earnest and whom I shall transform into good Buddhists. Our musi^ A BUDDHIST PRELATE OF CALIFORNIA, 69 THE RT. REV. DR. MAZZINIANANDA SWAMI. From a recent photograph. 70 THE OPEN COURT. in Llhassa at the solemn high mass is a weird monotone, following the same much as I have found in solemn high masses at the Roman Catholic church. I was very much surprised for it seemed to me almost identical with our services and notation in intonation. I since learned it is called in the Catholic church, Gregorian. "I hope the publication of the Buddhist High Mass will be the means of filling a vacancy in the Buddhist services in this country, for I find that although to me the Japanese intonation of the Shas- tras in monosyllables are pleasing, still I cannot help but smile when some Americans who hear them ask me often if it is the alphabet they are singing. "As you say, music is a great help in edification. True, Ori- ental nations are not musical in the western sense of the term, but for the life of me I cannot understand why they should not take kindly to your suggestion to accept hymns in their service. Still we must overlook their weakness. Some probably have the idea that it savors too much of the Christian form of worship, but I do not see it in that light. Buddha taught when you are in Rome do as the Romans do. Without inspiring music and words I should not have made so many converts. I make a little noise myself on the piano and organ and when we have no one in the congregation who will play, I make the attempt and the congregation always sing right heartily, so a little music goes a long way in this country to sweeping the cobwebs off the windows of the soul, and thus let in the sunshine of love. If people see sensuality in music,- it must be the reflection of their own mentalities for a person only reflects what he sees, and, where sensuality is seen in good music it indi- cates to me one living internally on the lower plane. "The photo of myself I send you in my robes. The bernouse is orange, turban orange, covering a flowing scarlet robe as we (the abbots) wear in Llhassa and under this my orange or yellow robe. My cincture and maniple are purple and gold." The portrait of this venerable abbot scarcely makes him look like an octogenarian and appears to justify his confidence in having a lease of life of forty years before him. In reply to our expression of surprise he writes: "You state that my photo makes me look 50 instead of 85. This I cannot help. Those who work for the Master in the upliftment of humanity never grow old." The mass mentioned in this letter is given in full on another page of this issue. ^The southern church of Buddhism forbids music as sensual. ORDER OF THE BUDDHIST HIGH MASS. (pontifical.) AS CELEBRATED IN THE GREAT SO MONASTERY OF THE DA- LAI LAMA'S PALACE AT LLHASSA, TIBET, AND AT THE MONASTERIES OF HIMIS AND LEH IN LADAK, TIBET. ADAPTED FOR USE IN THE BUDDHIST CHURCHES OF AMERICA. BY THE RT. REV. MAZZINIANANDA SVAMI, O. S. J. Lord Abbot of tbe Jain Sect. Three altar candles, "the Great Lights." to represent (1) the Buddha, (2) the Dharma, (3) the Sangho, being lighted, the Bishop, preceded by the attendant priests and dean, ascends to the sanctuary while voluntary is being played and all remain standing. Assistant priest lights the candles and the incense sticks or incense, then opens the tabernacle disclosing the sentence Namo Ainido Buddhayo. and the image of Amitabha or Buddha. All then bow before the taber- nacle, repeating in monotone the three refuges. $ Buddham saranam gacchami. Dhammam saranam g-acchami. Sangham saranam gacchanu ("In the Buddha I take my refuge. In the Dharma I take my refuge. In the Sangha I take my refuge.") The celebrant then proceeds to front of altar attended by two priests and sounds the gong. Celebrant says in clear voice : Om shanno devirabhishtaya dpo bhavantn pitayc, slnmxohr ahhi- sravantu nah. 72 THE OPEN COURT. ("May the Illuminator of all, the Light of the world, the Dis- penser of happiness to all, the all-pervading Divine Being, be gra- cious unto us so that we may have perfect contentment of mind, and for the attainment of perfect happiness. May the same Being shower blessings upon us from all quarters.") (He turns and blesses the congregation.) Then facing the altar he says aloud (English translation) : "Unveil — O Thou that giveth sustenance to the universe, from whom all things proceed, to whom all must return — that face of the True Sun, now hidden by a vase of Golden Light, that we may know the truth and do our whole duty on our journey to thy sacred seat." — (Buddha's Prayer). To Buddha : "Grant, O Lord, that we may, by faithfully performing our holy duty according to thy injunctions, attain unto prosperity and abundance of nourishing and nutritive substances: may we always serve our parents and instructors with devotion ; may we offer to them everything so they may be pleased with us ; may we never do anything contrary to thy commands ; may we never give pain to anything or any one ; and may we regard all with the eye of a friend." To Truth Eternal : "Thou art far greater than the great, the Primeval Cause, the Creator of the creator. Infinite and Eternal, O Lord of gods, O Support of the Universe, thou art the Imperishable, the Indivisible, the Exhaustless, thou art the Manifested, and the LTnmanifested, and thou art O Lord that which is beyond all these." Invocation of Buddha: "Almighty and Eternal Fount of Wisdom, grant us knowledge, understanding and wisdom, to speak here words of truth, love and hope. O Blessed Ones,^ we ask you for light from the angel spheres, and may our guides guard and control our mind and tongue, that nothing but the truth may be here given, and that the good seed dropped may, under your guidance, find fertile spots, may live and grow that those who are in obscurity and darkness may be brought into the radiant sunshine and joyous glories of the unfoldment of your true spiritual goodness. O ye who dwell in the high plane of Heaven (Nirvana) and are divine in substance and in intellect, and able to give protection from guilt and all its penalties, to banish all * Refers to Arahats. ORDER OF THE BUDDHIST HIGH MASS. 7Z impurity, to cleanse us from all uncleanness — ^^O Hosts of Gods and Buddha hear us and listen to these our petitions." (Altar gong is sounded three times.) Praise of the Enlightened One : " . Namo tilssa BJiagaivto Araluiio saiiiiiiasaiiibuddJiasso. Praise of wisdom: Namo hhagavatyd arya-prajna-param itciyai. ("Praise to our cause of enlightenment, of wisdom eternal, the foundation of all-seeing.") The Call : ' . • Samantd cakkavdtesu Atthdgacchantu devoid Sad-dhamniaui ninni-rdjassa. Sunantu sa gga-mokkha-dom . ("All evil thus avoid: Do all the good thou canst. In the truth thou wilt find the light, A refuge, a home to the weary one.") Salutation : Namo Amida Biitsii. (Gong.) ("Praise to the Eternal Light.") (Celebrant bows low in front of altar.) Intone : Namo Amitahha BuddJiaya (Sound gong three times). ("Praise to the Eternal Buddha.") The followingf are intoned with modulation and cadence of voice. J I J ^^ I o II Om Om Om ^ Om ina-ne pad-me hum ("Adoration to the jewel in the Lotus.") (Elevates and extends arms and hands towards tabernacle.) ^S -©- Bom bom bho-la; Na-mo mi - o ho-ren gek-ki-o. ("The divine blessing fall on us; praise to the divine wisdom.") (Here the celebrant faces the Cardinal Points and incenses all three points.) 74 THE OPEN COURT. P r\ I (3 gongs) Shan-ti Shan-ti Shan-ti. ("Peace, peace, eternal peace.") O - m ha - r- i om. ("May the Divine Wisdom ponr down on us.") Salutations ^^ ^ Na-mo mi- ta - bha-ya Bud-dhay- a ("Praise to the Eternal Light.") E ^ Si -©- Na-ino mi - lay - u - she Bud-dhay- o ("Praise to the Eternal Buddha.") Three Refuges; Priests bow low.- m Buddham saranam g-acchami. Dhammam saranam g-acchami (Gong). (Gong). m ] Plve Precepts : Sangham saranam g-acchami. (Gong). r\ Pan-a- ti - pa-ta ver-a-ma-ni sik-kha-pa-dam. Ad -din-na-da-na ver-a-ma-ni sik-kha-pa-dam. ("Three things have we to govern, temper, tongue and conduct. Three things have we to love : courage, affection, gentleness.") i Is -©- -&- Abrahma- cariya ver-a-ma-ni sik-kha-pa-dam ("Three things have we to delight in: frankness, freedom, beauty.") ORDER OF THE BUDDHIST HIGH MASS. 75 ^ C\ ^ Musa-vada ver-a-mani sik-kha- pa - dam ("Three things to wish for: heahh, friends and a cheerful spirit.") Su-ra mer-a-ya maj-ja pa-ma-dat-tha-na sik-kha-pa - dam. ("Three things to respect: honor home and country.") (Here incenses the altar.) Substance of Doctrine: fe I E 3a: l.Ye dhamma hetuppab - hava 3 Tesan ca yo niro - dho. 2.Tesam hetum tathag-ato aha 4. Evam vadi mahassma-no. ("The truth of wisdom observe: Hold to what the Teacher tells thee ; Hold to what is good and true. And peace supreme will be thine own.") Three Characteristics : -o- r:\ (three gongs) Sab-be sank-hara anicca Sab- be sank-hara dukkha Sab -be sank-hara a - nat - ta ("All conformations are transitory, All conformations are suffering. All conformations are lacking a self.") (Here priest recites in monotone.) (During the recital of this mantra the organs of the various senses should be touched reverently with the hands.) Inz'ocafioii. For preservation of health : Om! vdk, vdk. Oiii! prdnah prdiiaJi. Oiii! cJwkshuh Chakshuh, Om! shrotram shrotrain, Om! nabhih, Om,! liirdayam, Om! kanthah, Om! sJiirah, Om! Bahiibhyam yashobalam, Om! karatal kara prishthe. ("Do thou, O Lord, preserve in perfect health and vigor our 76 THE OPEN COURT. speech and organ of speech ; our respiration and organ of respira- tion ; our sight and visual organs ; our ears and auditory organs ; our heart, throat and head. Do thou grant glory and strength unto our arms; to the palm as well as the back of our hands.") For purity : 0ml Bhn pundtu shirasi, Oni! Bhnvah pnnatu nctrayoh, 0)ii! svah pundtu kanthe, Om! iiialiali pundtu hiradaye, Oiii! janah pundtu ndbhydm, Om! tapah pundtu pddayoh. Oh! satyam Pundtu punas shirasi^ Om! kham-Brahnia pundtu sarvatra. ("Thou O Lord! who art the Life and Support of the uni- verse and art dearer than life, purify thou my head ; thou who art free from all pain, by coming into contact with whom the human soul gets free from all troubles, purify thou my eyes ; thou who pervadest this universe, directing and controlling it, purify thou my throat ; thou who art all comprehending, purify thou my heart ; thou who art the Cause of the universe, purify thou my body ; thou who art all sustaining, purify thou my feet ; thou who art all-truth, purify thou again my head ; thou who art all-pervading, purify thou my whole organism.") (Sprinkles altar and self with water mixed with salt.) Invocation to Truth (satyam) and contemplation by Pranayam: Om! bhu, Om! bhuvah, Om! si'ah. Om! maJiah, Om! janah, Om! tapah, Om! satyam. ("Lord! thou art the Stay and Support of the universe, self- existent, and dearer than life ; Lord ! thou art free from all phases of pain, and the human soul is freed from all trouble by coming in contact with thee ; thou pervadest and sustainest all ; thou art great ; thou art the Cause of all : thou art the all-sustaining one, thou art Truth.") Essence of Truth and Enlightenment : Om udi'ayam Tamasaspari svah pashyant uttaram dcvam de- vatra surya maganama jyoti ruttamam. ("Lord! thou art the Soul of the animate and inanimate crea- tion. May we after perceiving thee with our minds enlightened approach thee with deep reverence. Thou the self-effulgent, the holiest of the holy, the most luminous among luminous objects, the Giver of peace and happiness to the righteous and to those longing for happiness ; thou who art eternal ; thou art all-happiness and be- yond all darkness and ignorance.") ORDER OF THE BUDDHIST HIGH MASS. 17 True Conception of Universe : Udufyaiii jafz'cdsaDi dcz'aiii ivhanti kctavah drishc inshvaye suryam. ("For the true conception of the universe we appeal unto him who is the Giver of peace and happiness unto the wise and those longing for salvation, the soul of the animate and inanimate crea- tion. The exquisite design and arrangement in Nature lead to an idea of the attributes of God the Giver of all-knowledge, the all- pervading and the Cause of the universe.") For purity of speech, truthfulness and altruistic action :- Chitraiii dcva ndiiiiidgadnikaiii cJiakshiir iiiitrasya I'aninasya ague dpi'd diyaz'a prithvi aiitriksliagiiaiii stirya atma jagtas tasthn sJiashcha svdhd.^ ("Thou art most wondrous and self-effulgent, the soul of the mobile and of the immobile creation ; the sustainer and preserver of luminous bodies and of earthlike solid globes and interplanetary space ; the light of philanthropic men, virtuous people, mechanicians and the discoverers of the properties of electricity. Attainable unto the wise, he is the destroyer of all phases of inharmony.") Entreaty for length of life : TachachaksJuir deva Jiifain pitrasfachcJuikra iniichcliavat pashycma sharda shataiii jivcnia shoradaJjshatam shrinnyauia sliaradah shafam prabavdm shardah shafaiii adiiiah syam shardah shatain bhuyash cha sharadah shafdf. ("Tho^ all-seeing Lord, loving and benevolent unto the wise and righteous, existing before creation, the Holy Creator of the universe all-pervading, omniscient, and eternal, may w^e through thy grace see 100 years, live 100 years, hear thy attributes with full and unswerving faith for 100 years. May we preach of thee and thy attributes for 100 years ; may we live free for 100 years, and even more than 100 years.") Contemplation of Deity : Out, bhurbhnva suvah tafa saintiirrarcniyam bhargo devasya dhi mahadhiyo yo iiah pracho dyat. (Gong.) ("The Lord is the Creator and Illuminator of the Universe, 'This really means as the order of the different elements tends to mutual reciprocation and harmony, even so should men work for the welfare of one another. "^ Svahd is a comprehensive term for purity of speech, truthfulness and 78 THE OPEN COURT. All-knowledge and the Stay of the universe, the being in whom move numberless sunlike brilliant orbs, the All-powerful and the Light of the World ; the Just, Almighty and Eternal above all decay and omniscient, the Support of the universe, self-existent and dearer than life, free from all pain, purifier of the human soul, the giver of bliss to those aspiring after salvation and to those who have attained it ; the Omnipresent, the Creator of the universe, worthy of acceptance and homage, and holy ; Illuminator of the human soul, dispenser of happiness, without impurity and sin. May we always contemplate him so that he may direct and enlighten our understanding.") Adoration to the Buddha : Nama shamhhvaya cha mayo bhavai cha nama shankarya cha mayaskraya cha nama Shivai cha Shvitraya cha. ("We adore him who is xA.ll-happiness and the Dispenser of ease and felicity unto his creatures. We adore him who is the liberator from the bondage of ignorance and sin. We adore him who directs his devotees to righteousness and is the Giver of all-bliss, all har- mony and the great Bestower of happiness.") (Three gongs.) (Incenses the entire altar, etc.) (Celebrant with extended arms and hands) : "I am Eternal Life — I am Eternal Love — I am Truth — I am Peace and Peace dwells in me. God is in me and I am in God for evermore. "Let all beings be peaceful, Let all beings be blissful. Let all beings be happy." Then follows the Epistle read from the left side of the altar. (Epistle is chosen from Mahayana Sutras or Dharma in English.) Then the reader of the Gospel of Buddha and the Book of Gospels is incensed and the Gospel then read from the right side of altar. Then follows a hymn (sung by the congregation). Church Notices for the week. Hymn or Vocal or Instrumental Selection. Sermon. Offering or Collection. Hymn (sung by congregation). ORDER OF THE BUDDHIST HIGH MASS. 79 Then the celebrant turns to ahar with collection bowl and elevates it. intoning or reciting the following: The Offering: Suryo jiyoti jiyotili suryah svdliu. Siiryo rarcho jiyotir varchah svdhd. Jyotih suryaJi suryo jyotih svciha. Sdjur dcvetia saz'itrd sajiinishsciidrazxitya jushdiiah siiryovctn si'dhd. ("For the good of all creatures we make our offering in the name of him who is the soul of the mobile and immobile creation, self-eff'ulgent, the Illuminator of the universe and the Light of Lights. "We praise thy name, the Light of all, Dispenser of knowledge, Omniscient, Teacher of truth, and Giver of enlightenment to all creatures. "We make our off'ering in the name of him who is self-illumined, the Illuminator of all and the Lord of the universe. "We make our off'ering in the name of him who pervades the sun, the human soul, who coexists with the sun and the atmos- phere during the day ; the Giver of salvation, the Light of all, and who is all-love, for the attainment of knowledge."") Pontifical Blessing given by celebrant turning to congregation with uplifted hand making the sign of the Swastika : "May the face of Truth shine upon you, and the Divine Wis- dom of the Buddhas permeate you and remain with }ou now and throughout Eternity. "So mote it be." (All priests bow before altar and retire. END OF THE MASS. VESPER SERVICE AND BENEDICTION. After seven candles on altar (three greater, three lesser and one typifying the Light of the World) and incense sticks are lighted, the celebrant and priests proceed to sanctuary and seat themselves at either side of the altar, first bowing in front of altar and chanting the three refuges in monotone : Buddham saranam gacchmni. Dhammam saranam gacchami. Saiizhani saranam mccharni. 80 THE OPEN COURT. The celebrant then proceeds to altar, faces it, strikes gong three times and commences to intone as follows: Offering Mantras : Oiii! Shan no devirabhishtaya dpo hhavantu pitaye, shanyohr abhisravantn nah. ("May the Illuminator of all, the Light of the world, the Dis- penser of happiness to all, the all-pervading Divine Being, be gra- cious unto us so that we may have perfect contentment of mind, and for the attainment of perfect happiness. May the same Being shower blessings on us from all quarters.") (Celebrant turns and blesses congregation and again faces altar.) Agnir jyotir jyotir agniJi svdho. Agnir varcho jyotir varchah svdhd. Agnir jyoti jyotir agnih svdha. ("We offer in his name who is the Light of lights, omniscient, and all-knowledge. "We offer in his name who is the Giver of all-knowledge, om- niscient and all-knowledge. "We offer in his name who is all-knowledge. Omniscient and the Light of all") Sajiirdevena savitra sajii ratryendravatya jushano agnir vtu svdhd. ("We offer in his name who pervades the sun and the human soul, who exists during the night with atmosphere and moon, who is omnipresent, who is all-love and all-bliss, the Giver of Salvation, the All-wise for the attainment of eternal happiness.") Litany sung by all priests in unison (in key of G major) : Om bhur agnaye pranaya svdhd. Oni bhurvavayave apdndya svdhd. Om svaraditaya vyanaya svdhd Om! bhurbruvah svah agni adityebhyah prdndpdna vyanebhyah svdhd. Om dpo jyoti raso amritam brahma bhur-bhuvah svarom svdhd Oni sarvam vai purnam svdhd. (Here gong is sounded.) ("We offer in his name who is dearer than life, Omniscient and all-pervading. "We offer in his name who is dearer than life, purifier of the soul and sustainer of the vital airs. "We offer in his name who is unborn, self-effulgent and regu- lator of the vital airs that produce motion in all parts of the body. ORDER OF THE BUDDHIST HIGH MASS. 81 "We offer in his name who is dearer than Hfe, the Purifier of the soul, the giver of all blessings of salvation, all-know,ledge, all- powerful, the perennial source of light, and the sustainer of vital airs that contribute to the preservation of life. "We offer in his name who is all-pervading, all-light, all-calm, immortal, omni-present and diffused throughout the universe, dearer than life, purifier of the soul, and Giver of supreme bliss. "We oft'er in the name of the Lord who is all-pervading.") Then in English he recites (in unison with the other priests) : "Mayest thou, O Lord, purify me. May the wise purify me. May the learned men purify me through their mental powers. May the creatures of the universe conduce to my happiness. Unto him who faithfully and aft'ectionately in the firmament of heart adores Him, the source of all. all-pervading, existing from and through eternity, by whom all are instructed in the precepts of the Buddhas, whom all wise and learned people and saints worship. Gratify our parents, forefathers and preceptors so that they may attain unto Nirvana, also all our kindred and relatives." Celebrant alone recites : "Almighty and eternal Fount of Wisdom, grant us knowledge, understanding and wisdom, to speak here words of truth, love and hope. O Blessed Devas, we ask you for light from the angel spheres, and may our guides guard and control our mind and tongue that nothing but the truth may be here given, and that the good seed dropped may find, under your guidance, fertile spots, may live and grow that those who are now in obscurity and darkness may be brought into the radiant sunshine and joyous glories of the un- foldment of your true spiritual goodness." Then again intones the following (incensing the altar) : Om agnaye svdhd ("We offer in the name of the Lord of all knowledge.") Om somaye svdhd. (Here elevates the chalice above his head.) ("We offer in the name of the Lord who enlightens the wise.") Om agni-shomabhyam svdhd. ("We offer in the name of the All-Benevolent Lord.") Om vishvebhyo devebhyah svdhd. ("We offer in the name of the Lord who illumines the world and the wise.") Om dhanvantarye svdhd. ("We offer in the name of the Lord, the destroyer of all pain.") 82 THE OPEN COURT. Out kukzvai svdha. ("We offer in the name of God the Lord and Refuge and Sup- port of all.") Om anumatayal svaha. ("We offer in the name of the Lord, the revealer of all knowl- edge.") Oni prajapataye svdha. ("We offer in the name of the Lord, the protector of the universe.") Om sail dyava prithvihhyani svdha. ("We offer in the name of God, Lord of the earth and firma- ment.") Oui szvishtkrite svdha. ("We offer in the name of the Lord who is all happiness.") Om sdnugdyendray namah. ("Adoration to the Lord who is all glorious.") Om sdnugay yamay namah. ("Adoration to the Lord who is all just.") Om sdnugay varundy namah. ("Adoration to the Lord who is holy and adorable.") Om sdnugay soniay namah. ("Adoration to the Lord who is all-calm and Dispenser of happiness to the righteous.") Om marudhhyo namaJi. ("Adoration to the Lord who is the Life and Support of the universe.") Om adbhyo naiiiali. ("Adoration to the Lord who is all-pervading.") Om banaspatibhyo namah. ("Adoration to the Lord, the Supporter of all vegetation.") Om shriyai namah. ("Praise to the Lord who is worthy of adoration.") Om bhadrakalyai namah. ("Adoration to the Lord, the Giver of supreme bliss.") Om brahm-pataye namah. ("Adoration to the Lord, the Source of all true knowledge.") Om vastupataye namah. ("Adoration to God. the Lord of all beings.") Om vishvebhyo devebhyo namah. ("Adoration to the Lord, Creator of the universe and Regu- lator of the affairs of the world." Om divachrebhvo bhutcbhyo namah. ORDER OF THE BUDDHIST HIGH MASS. 83 ("Adoration to the Lord, Dispenser of happiness to creatures that move in the day.") 0)11 naktancharibhyo bJiutcbhyo namah. ("Adoration to the Lord, Dispenser of happiness to creatures that move at night.") Om sarvatma bhiitaye namah. ("Adoration to the Lord who pervades all creatures and is just.") 0)11 pitribhyah svadJiayibhyali svadha nainah. ("We reverence the elders, wise and learned men.") (Here the gong sounds three times.) Praise of the Enlightened One : Namo tassa Bhagavato arahato sanundsambnddhassa. Praise of Wisdom : Namo bhagavatyd drya-prajnd-pdrmitdydi. The Call: Samanta cakkavdtesu. Atthdgacchantu devatd. Sad dhammam muni-rdjassa. SunanUi sagga mokkhadam. Praise to the Eternal Buddha : Namo niio horen gekkio. (Gong.) Namo amido Buddhayo. (Gong.) Adoration to the Jewel in the Lotus : Om — Om — Om. (Three Gongs.) Om mane padme hum. (Elevates hands and bows low.) Invocation of Peace : Shanti — shanti — shanti (three gongs). Praise to the Eternal Buddha: Namo mitabhaya Buddliaya — Namo mitayushe Buddhayo. (Bowing low.) Three Refuges : Buddham saranam gacchami 1 Dhammam saranam gacchamil Three gongs. Sangham saranam gacchami I Adoration to the Jewel in the Lotus : Om mane padme hum. (Gong) 84 THE OPEN COURT. Praise to the Eternal Buddha: Namanda-hu Nmnanda-hn Namanda-hn Namanda-bu Namo Aniida Butsu! Gong. Gong. Then the Epistle is read in English from the Dharma or Sutras of the Mahayana, or the Buddhacharita of Agvagosha, from left side of altar. Gospel (as in morning — right side of altar). Hymn by Congregation. Church Notices for ensuing week. Sermon. Offering and Hymn. Suryo jiyoti jiyofih suryah svdha, Siiryo varcho jyotir varchah svahd lyofih suryah suryo jyotih svaha, Sdjur dez'ena savitrd sajurusJisendraz'atya jushdiiah suryovetu svdhd. ("For the good of all creatures we offer in his name who is the soul of the mobile and immobile creation, self-effulgent, the Illuminator of the universe and the Light of Lights. "We praise thy name, the Light of all. Dispenser of knowl- edge, Omniscient, Teacher of truth and Giver of enlightenment to all creatures. "We offer in his name who is self-illumined, the Illuminator of all and the Lord of the universe. "We offer in his name who pervades the sun, the human soul, who coexists with the sun and the atmosphere, the Giver of salva- tion, the Light of all, and who is all-love, for the attainment of knowledge.") (Here the celebrant turns and with elevated right hand makes the Swastika over the people.) END OF VESPER SERVICE AND BENEDICTION. GOETHE'S RELATION TO WOMEN. BY THE EDITOR. [conclusion.] While convalescent in Frankfort from his Leipsic illness, Goethe became acquainted with Fraulein Susanna Catharina von Kletten- berg, an old lady and a friend of his mother. She belonged to the Moravian church and took a great interest in religious mysticism which made a deep impression on Goethe without, however, con- verting him to pietism. Her personality is mirrored in the "Con- fessions of a Beautiful Soul" incorporated in his novel IVilhclm Meister. Goethe here made use of her letters explained and en- larged by personal conversation with her, and it is commonly as- sumed that as to facts and sometimes even in the letter of descriptions she is virtually to be considered as the author of this autobiography. "The Confessions of a Beautiful Soul" is of an extraordinary interest and belongs to Goethe's most beautiful sketches of a pure and truly pious personality. In her childhood the author of these "Confessions" had been thrown upon herself by a severe disease which cut her off from the sports of childhood. "My soul became all feeling, all memory," says she, "I suffered and I loved : this was the peculiar structure of my heart. In the most violent fits of coughing, in the depressing pains of fever, I lay quiet, like a snail drawn back within its house : the moment I obtained a respite, I wanted to enjoy something pleasant ; and, as every other pleasure was denied me, I endeavored to amuse myself with the innocent delights of eye and ear. The people brought me dolls and picture-books, and whoever would sit by my bed was obliged to tell me something." She regained her health and tells of her studies, but her en- joyments lacked the giddiness of childhood. Only gradually she became fond of dancing, and for a while at this time her fancy was engaged by two brothers, but both died and faded from her memory. Later on she became acquainted with a young courtier 86 THE OPEN COURT. whom she calls Narcissus, and on one occasion when he was at- tacked and wounded by a quick tempered officer, she became engaged to him and cherished this young man with great tender- ness. In the meantime her relation to God asserted itself at intervals. For a while she says (and these are her very words) "Our acquaintance had grown cool," and later on she continues : "With God I had again become a little more acquainted. He had given me a bridegroom whom I loved, and for this I felt some thankfulness. Earthly love itself concentrated my soul, and put its powers in motion ; nor did it contradict my intercourse with God." But Narcissus was a courtier and wanted a society woman for a wife, while she found social enjoyments more and more insipid. They disturbed her relations with God, so much so indeed that she felt estranged from him. She says: "I often went to bed with tears, and, after a sleepless night, arose again with tears : I required som^e strong support ; and God would not vouchsafe it me while I was running with the cap and bells .... And doing what I now looked upon as folly, out of no taste of my own, but merely to gratify him, it all grew wofully irksome to me." The lovers became cool and the engagement was broken off, — not that she no longer loved him. She says in this autobiography: 'T loved him tenderly ; as it were anew, and much more steadfastly then before." Nevertheless he stood between herself and God and for the same reason she refused other suitable proposals. Her reputation did not suffer through the rupture with her fiance. On the con- trary the general interest in her grew considerably because she was regarded as "the woman who had valued God above her bride- groom." In passing over further particulars of the life of the "Beautiful Soul," we will quote her view of hell : "Not for a moment did the fear of hell occur to me ; nay, the very notion of a wicked spirit, and a place of punishment and torment after death, could nowise gain admission into the circle of my thoughts. I considered the men who lived without God, whose hearts were shut against the trust in and the love of the Invisible, as already so unhappy, that a hell and external pains appeared to promise rather an alleviation than an increase of their misery. I had but to look upon the persons, in this world, who in their breasts gave scope to hateful feelings ; who hardened their hearts against the good of whatever kind, and strove to force the evil on them- selves and others ; who shut their eyes by day, that so they might GOETHE S RELATION TO WOMEN. 87 deny the shining of the sun. 1 low unutterably wretched did these persons seem to me ! Who could have devised a hell to make their situation worse?" Finally through the influence of her uncle and a friendly coun- sellor whom she calls Philo she found composure of mind which she expresses thus : "It was as if my soul were thinking se])arately from the body: the soul looked upon the body as a foreign substance, as we look SUSANNA VON KLETTENBERG IN HER FORTY-FOURTH YEAR. In the National Museum at Weimar. upon a garment. The soul pictured with extreme vivacity events and times long past, and felt, by means of this, events that were to follow. Those times are all gone by ; what follows likewise will go by ; the body, too, will fall to pieces like a vesture ; but I, the well-known I, I am." She does not consider her life as a sacrifice but on the contrary as the attainment of an unspeakable joy. She says at the conclu- sion of her autobiography: 88 THE OPEN COURT. "I scarcely remember a commandment: to me there is nothing that assumes the aspect of law ; it is an impulse that leads me, and guides me always aright. I freely follow my emotions, and know as little of constraint as of repentance. God be praised that I know to whom I am indebted for such happiness, and that I cannot think of it without humility! There is no danger I should ever CHARLOTTE SOPHIE HENRIETTE BUFF. Later on wife of Johann Christian Kestner. Redrawn from a pastel in the possession of Georg Kestner of Dresden. become proud of what I myself can do or can forbear to do : I have seen too well what a monster might be formed and nursed in every human bosom, did not a higher influence restrain us." The nobility of character of Fraulein von Klettenberg, of this "beautiful soul," contributed not a little to purify the young poet's mind, and her interest in mysticism caused him to study alchemy and to read the works of Theophrastus, Paracelsus, Agrippa von Goethe's relation to women. 89 Nettesheim and other occultists, the study of whose books proved helpful in the composition of Faust. We have evidence that this thoughtful and mystical lady had a real sense of humor, for when one of her friends, Fraulein von Wunderer, entered the Cronstatt Institute, Susanne had her own portrait painted for her in the dress of a nun. The picture came into Goethe's possession in 1815. At Wetzlar on the Lahn Goethe met Charlotte Buff, the daugh- FRAU SOPHIE VON LA ROCHE. ter of an imperial government official. She acted as a real mother to her many younger brothers and sisters and was engaged to be married to Kestner, secretary to the Hanoverian legation. Goethe felt greatly attracted to the young lady and, being at the same time a good and fast friend of Kestner, was a constant visitor at the home of her father in the Deutsche Haus. Charlotte was made the heroine of "The Sorrows of Werther," and as Goethe's acquaintance 90 THE OPEN COURT. THE DEUTSCHE HAUS, SHOWING THE WINDOWS OF CHARLOTTE S ROOM. CHARLOTTE BUFF S ROOM IN THE DEUTSCHE HAUS AT WETZLAR. GOETHE S RELATION TO WOMEN. 91 with her was followed by the sad fate of his friend Jerusalem, the combination suggested to him the tragic plot of this novel. In those days Goethe was in an irritable and almost pathological condition. He experienced in his own mind a deep longing for an escape from the restlessness of life and in his autobiography he FRAU MAXIMILIANA BRENTANO. Daughter of Frau von La Roche, and mother of Bettina Bren- tano, later Frau von Arnim. speaks of "the efforts and resolutions it cost him to escape the bil- lows of death," His friend Merck came to the rescue. From the dangerous atmosphere of Wetzlar he took him on a visit to the jolly circle of Frau Sophie von La Roche at Ehrenbreitstein.* Goethe had met Frau von La Roche in the preceding April *The novels and moral tales of Frau von La Roche were much read in those days. In a somewhat sentimental language she advocated marriage for love's sake, but she herself did what she condemned other mothers for ; she urged her daughters to accept aged husbands for the sake of worldly advan- tages. Bettina, the daughter of Maximiliana, will be mentioned further on. 92 THE OPEN COURT. (1772). in Homburg, and he was glad to renew the friendship at this critical moment of his Hfe. Born December 6, 1731, Sophie von La Roche was the daughter of Dr. Gutermann, a physician of Kauf- beuren and was a relative and childhood companion of Wieland, whose friend she remained throvighout her life. In 1754 she mar- ANNA ELISABETH SCHONEMANN : GOETHE S LILI. ried Georg Michael Frank von Lichtenfels, surnamed La Roche. As an author she is best known by "Rosalie's Letters to Her Friend Mariane." She had two beautiful daughters. While in Ehrenbreit- stein Goethe passed the time with Maximiliana in a harmless but entertaining flirtation, before she was married to an older and jealous husband, Mr. Brentano. Frau von La Roche removed with GOETHE S RELATION TO WOMEN. 93 her husband to Speyer and later to Offenbach where she died Feb- ruary 18, isor. LILI S MENAGERIE. By Kaulbach. During the winter of 1774-75 Goethe became acquainted with Anna Elisabeth Schonemann, the daughter of a rich banker, a pretty 94 THE OPEN COURT. g-irl of sixteen but a spoiled child and a flirt. He called her Lili, and devoted several poems to her which are exceedingly poetical but at the same time betray his dissatisfaction with the charms of the fascinating young lady. In "Lili's Park" he compares her many lovers to a menagerie and himself to a bear who does not fit into the circle of his mistress at the Schonemann residence. In April 1775 Goethe was officially engaged to Lili, but the en- gagement lasted only into May ; since both families were opposed to it, it was soon revoked. Three years later she was married to the Strassburg banker Bernhard Friedrich von Tiirckheim. She died near Strassburg in 1817. The poems "New Love, New Life" ; "To Belinde," and "Lili's Park" are dedicated to her, and some later songs made in Weimar, "Hunter's Evening Song" and "To a Golden Heart" Goethe wrote in remembrance of Lili. While Goethe's heart was still troubled with his love for Lili, he received an anonymous letter signed "Gustchen." The writer gained his confidence and he answered with unusual frankness, tell- ing her of all that moved him and especially also the joys and dis- appointments of his courtship with Lili. This correspondence de- veloped into a sincere and pure friendship with his unknown cor- respondent, and Goethe soon found out that Gustchen was the countess Augusta Stolberg, the sister of his friends, the brothers Stolberg. In the summer of 1775 when Goethe visited his friends Bodmer and Lavater in Zurich, the latter introduced him to his friend Frau Barbara Schulthess, nee Wolf, the wife of a merchant in Zurich. At first sight she was not particularly attractive nor was she brilliant in conversation, but she had a strong character and impressed her personality upon all with whom she came in contact. Her con- nection with Goethe has not been sufficiently appreciated presumably because two years before her death ( 1818) she burned all the letters she had received from him. We know, however, that Goethe sub- mitted to her most of his new productions, among them Iphigenie, Tasso and Wilhelm Meister, and he appears to have been greatly influenced by her judgment. He calls her die Herdiche, "my cordial friend." He is known to have met her on only two occasions after- wards, in 1782 and again on October 23, 1797. Herder character- izes her briefly as follows : "Frau Schulthess, to be brief, is a she-man (Mdnnin). She GOETHE S RELATION TO WOMEN. 95 says almost nothing', and acts without any show of verbiage. She is not beautiful, nor well educated, only strong and firm without BARBARA SCHULTHESS. After a painting by Tischbein (1781) in possession of Dr. Denzler- Ernst of Zurich. coarseness. She is stern and proud without spreading herself, an excellent woman and a splendid mother. Her silence is instructive criticism. To me she is a monitor and a staff. . . .She is only useful 96 THE OPEN COURT. through silence. She only receives and does not give from pure humility, from true pride." MIGNON IN WILHELM MEISTER. Through her a most important work of Goethe's has been pre- served, which is nothing less than his original conception of Wilhelm GOETHE S RELATION TO WOMEN. 97 Meister. It is not merely a variation of the one finally published, but a different novel altogether, three times as large in extent. It bore the title Jl'ilhcbii Meisicr's thcatralische Scndiing, and was written in 1777. Goethe sent it to Frau Schulthess, familiarly called Bebe, in 1783, and the entire manuscript was copied partly by her- CORONA SCHROTER. Bv Anton Graff. self, partly by her daughter. This copy was discovered by Dr. Gustav Villeter, Professor at the Zurich Gymnasium, to whom it was brought by one of his scholars. It has been edited by Dr. H. Mayne and was published in 1910. When speaking of the women who played a part in Goethe's life we must not forget Corona Schroter (born January 17, 1751, * The picture is not definitely identified, but judging from tradition and its similarity to a known portrait of the actress there can scarcely be any doubt that she is the subject of the painting. 98 THE OPEN COURT. at Guber). She had met Goethe as a student in Leipsic and had at that time been greatly impressed by the charm of his personaHty. In 1776 she was engaged as an opera singer at Weimar, and to her AM ALIA, DUCHESS DOWAGER OF SAXE WEIMAR. After a painting by Angelica Kaufmann. were assigned the heroine parts of romantic love dramas. She was admired as one of the greatest stars in her specialty, and was a great favorite with Goethe who sometimes appeared with her on Goethe's relation to women. 99 the stage. Later on she became a successful teacher of recitation and singing-, and many of the Weimar ladies were her pupils. Corona Schroter was also distinguished as a painter and com- DUCHESS dowager AMALIA in advanced YEAR5. Etching by Steinla, after a painting by Jagermann. poser. Her "Erl-King," which was the first attempt to set Goethe's famous poem to music, appears like a rough draft of Schubert's more elaborate, more powerful and more artistic composition. When she retired from the stage she lived in Ilmenau and died August 23, 100 THE OPEN COURT. 1802. In his poem on Mieding's death, Goethe also mentions Corona Schroter and immortaHzes her as a great actress. Anna Amaha, Duchess Dowager of Saxe- Weimar, plays a most FRIEDRICH HILDEBRAND VON EINSIEDEL. Drawing hy Schmeller. important part in Goethe's life ; and her influence on his destiny cannot be overestimated, for she was the guiding star which led him to Weimar. The elevating spirit in which she dom-inated the GOETHE S RELATION TO WOMEN. 101 social atmosphere of the small duchy contributed not a little to mature the untamed spirit of the wild younq- oenius. FRIEDRICH CONSTANTIN VON STEIN (CALLED FRITZ ). Drawing by Schmeller, about 1819. Anna Amalia was the daughter of the Duke Karl of Brunswick. She was born October 24, 1739, and was married to the duke Con- 102 THE OPEN COURT. stantin of Saxe-Weimar, March 16, 1756. Her husband died on May 28, 1758, after a married Hfe of only two years, and she took CASTLE KOCHBERG, MANSION ON THE STEIN ESTATE. Drawn by Goethe. the regency until her son, the young Duke Karl August, became of age, September 3, 1775. She proved not only very efficient in the affairs of government but was also a good mother and did her GOETHE S RELATION TO WOMEN. 103 best to bestow upon ber son a broad and Hberal echicalion. Wben tbe Duke married Louise, tbc daui;bter of tbe Landgrave of Llesse- Darmstadt, these three royal personages, tbe Duke, bis mother, and bis wife, formed an auspicious trinity in their love and patronage of German literature. 104 THE OPEN COURT. Even at an advanced age the Duchess preserved her beauty and distinguished appearance, and when she retired from active partici- pation in the government, she concentrated her interest in belles lettres, art and everything that tends to the cultivation of the mind. She died at Weimar, April 10, 1807. The painter Kraus immortalized the circle of the Duchess THE IIT;^ IT.R S HUT ON GICKCI.HAHN NEAR H.MEN\U. After a photograph. Amalia in a watercolor which we here reproduce, and we may as- sume that it represents a scene of actual life. The figures as num- bered in the picture are (1) Johann Heinrich Meyer, called Kunst- meyer, born in Zurich 1760; met Goethe on his Italian journey 1786; was called as professor of drawing to Weimar 1791 ; after 1807 director of the academy; died October 11, 1832, in Jena. (2) Frau Henriette von Fritsch, nee Wolfskell, lady-in-waiting. (3) Goethe. GOETHE S RELATION TO WOMEN. 105 (4) Friedrich Ilildcbrand vcni Einsicdel. councilor in the govern- ment at Weimar, later chief master of ceremonies of Duchess Amalia. (5) Duchess Amalia. (6) Elise Gore. (7) Charles Gore. (8) Emilie Gore. (9) Fraulein von Gdnchhausen. lady-in-waiting. (10) Herder. Among the acquaintances Goethe made in Weimar was Char- lotte von Stein, the wife of the Master of the Horse. She was seven years older than Goethe and mother of seven children, to the eldest of whom, called Fritz, Goethe was greatly attached. Goethe's correspondence with Charlotte von Stein throws much light upon the poet's thoughts and sentiments and explains the GOETHE S POEM IN THE HUNTERS HUT. origin of many of his poems. Among the poems dedicated to her w^e will mention "Restless Love," "To Linda," "Dedication," and above all the two short poems entitled "Wanderer's Nightsong," one of which Goethe composed in the night of September 6-7, 1780, and wrote on the wall of the little wooden hut on the peak of the Gickelhahn near Ilmenau. The handwriting was renewed by him- self August 27, 1813. The hut burned down August 11, 1870. This song of the Gickelhahn hut is familiar to all lovers of music. \"arious English translations have been made though Long- fellow's is perhaps the most familiar. In its sweet simplicity it is almost untranslatable, but we add herewith another attempt, which has the advantage of fitting the music : 106 THE OPEN COURT. 'Over all the mountains Lies peace. Hushed stand the treetops ; Breezes cease Slumber caressed. Asleep are the birds on the bough, — Wait then, and thou Soon too wilt rest."— Tr. by P. C 1 1 1 ^^ HH H ^^1^ ^^^ ^aB ^^ ^^^^^^^pitH 1 W^m WM |^[ ^'^^^^^Sm m ^p/':' vuH W^ ^^^^^^^^^^^^^B SH Bj^^ '1^ ^r "'jij^ ^Jn^^^^^^^MsMMB^a i w If ^^^H i- VM9 r* <<?x- jfS^ **'-^*'-*^^^9^^^^^^^^^^^^^BI ^', *s k ~^ A ^F I'l / i ^~^"^^ 1^ gj^ I^lll r ^H|^^H|^B I: "^ r ^^si^ Hr* ^ ^&^^iis^^ 1 ^v 1 1 1 Mr ^^1^ ^-'^K-^.*!** 11 CHRISTIANA VULPIUS. On his rettirn from a journey to Italy Goethe's relations to Frau von Stein had become cool. In 1788 he met Christiana Vulpius who handed him a petition in favor of her brother. She was the daughter of a talented man, who, however, had lost his position through love of liquor. The girl was a buxom country lass with rosy cheeks, and a simple-hearted disposition. Goethe brought her into his home where she took charge of the household. A charm- goetiie's relation to wo:\ikn. 107 ing little poem is dedicated to her which descrihes their meetino- in a figurative way. In the translation of W'ilham Gihson it reads as follows: "I walked in the woodland. And nothing sought ; Simply to saunter — That was my thought. "I saw in shadow A floweret rise, Like stars it glittered. Like lovclv eves. "I would have plucked it. When low it spake : 'i\ly hloom to wither. Ah! wherefore hreak?' "I dug, and hore it. Its roots and all. To garden-shades of My pretty hall. CAROLINE VON HEYGENDORF, NEE JAGEM/XNN. ".\nd planted now in A sheltered place, There grows it ever And blooms apace." Goethe married Christiana October 19, 1806. In 1797 Caroline Jagemann, distinguished both as a singer and an actress, filled an engagement at the Weimar theater. She was born at Weiiuar on January 15, 1777, and began her career on the stage at Mannheim at the age of fifteen. Four years later she re- turned to her native city to take a leading place in both the opera and the drama. She was not only of unusual beauty and queenly 108 THE OPEN COURT. bearing, but was also distinguished by rare talent and gained the favor of the Duke, who conferred nobility upon her under the name of Frau von Heygendorf. Strange to say she is the only woman of Goethe's acquaintance who was hostile to him. She used her in- fluence with the Duke to intrigue against the poet and caused him so much annoyance that he considered it a relief when in 1817 he resigned his position as director of the theater. In April, 1807, Bettina Brcntano (later Frau von Arnim) the LUDWIG JOACHIM VON ARNIM, KNOWN AS ACHIM VON ARNIM. CLEMENS BRENTANO. daughter of Maximiliana von La Roche, and a sister of the poet Clemens Brentano, visited Goethe and was well received. Being an exceedingly pretty girl of a romantic disposition, she entered soon into a friendship with the famous poet which continued for some time ; but she caused him so much annoyance through her ec- centricities that Goethe was glad of an opportunity to break with her. When once in 1811 she behaved disrespectfully to his wife, Frau Geheimerath Goethe, he forbade Bettina his house. GOETHE S RELATION TO WOMEN. 109 BETTINA BRENTANO. Later Frau von Arnim. Enlarged from a miniature by A. von Achim Baerwalde. 110 THE OPEN COURT. Goethe had corresponded with Bettina and some time after his death she pubhshed letters that purported to be their correspondence, under the title "Goethe's Correspondence with a Child." Whatever of this book may be genuine, we know that it is greatly embellished and shows Goethe in a wrong light. Poems addressed to Minna MINNA HERZLIEB. Herzlieb are appropriated by Bettina. and Goethe is made to express sentiments which can not have been in the orisfinal letters. Minna Herzlieb (born May 22, 1789, in Zulichau) was edu- cated in the house of the publisher Frommel at Jena, where Goethe made her acquaintance and entertained a fatherly friendship for her. GOETHE S RELATION TO WOMEN. Ill We may assume that he loved her. though the word "Un-e" was never spoken between them. It is beHeved that she furnished the main features for the character of Ottihe in the ''Elective Affinities" which he planned at that time. She was married in 1821 to Pro- fessor Walch of Jena but later separated from her Inisband. She suffered from melancholia and died July 10, 1865, in a sanatarium at Goerlitz. At the celebration of the lirst anniversar\' of the battle of Leipsic in 1814, Goethe visited his native city, where he met a rich FRAU MARIANNE VON WIELEMER, NEE JUNG. As she appeared in 1814. (After an engraving by Doris Raab, published by Cotta). banker, the privy councilor Johaim Jacob von W'illemer. On the Willemer estate in the vicinity of the Gerbermiihle near Ofifenbach, the poet made the acquaintance of Marianne Jung, later Frau von Willemer, a most attractive and highly intellectual lady. She was born November, 1784, as the daughter of Alatthias Jung, a manu- facturer of musical instruments at Linz on the Danube, but since her father died during her childhood the young girl was compelled to make her own living, and she joined the Thaub ballet at Frank- fort on the Main in 1799. She appeared on the stage, but the privy councilor who was in charge of the business management of the 112 THE OPEN COURT. theater soon rescued the charming maiden from the dangers of a theatrical career. He took her into his home and had her educated as if she were his own daughter. Very soon after their acquaintance with Goethe in August, 1814, Marianne became the wife, of her then widowed benefactor, September 27 of the same year. Goethe's relation to women. .113 Goethe enjoyed the company of the Willemer family so much that he visited them at Frankfort again for a few days in 1815. He never saw them again but remained in correspondence with Frau von Willemer to the end of his life. With all her warm friendship for Goethe, INIarianne never ceased to be a dutiful wife. Her husband knew of her letters to the poet and found no fault with her. This OTTILIE VON GOETHE, NEE VON POGWISCH. After a crayon drawing by Heinrich Miiller about 1820. correspondence has been published in 1877 and contains a letter of Eckermann with an account of Goethe's last moments. She in- fluenced Goethe while he wrote the "West-Eastern Divan," many verses of which (especially the Suleika verse) literally express her own sentiments. Goethe's wife died June 6, 1816, and he felt the loss more keenly than might have been expected. He felt lonely in his 114 THE OPEN COURT. home until after the marriage of his only son August with Ottilie von Pogwisch he saw his grandchildren grow up around him. Ottilie, born October 31, 1796, in Danzig, was the daughter of Baron Pogwisch and his wife, nee countess Henckel von Donners- marck. She was educated at Weimar where her mother was mistress of ceremonies at the ducal court. She was married to August von Goethe in 1817 and bore him three children, Walther Wolfgang, born April 9, 1818, Wolfgang Maximilian, born September 18, 1820, and Alma, born October 29, 1827. * * * In the year 1823 Goethe became deeply interested in Ulrike von Levetzow, whose mother he had formerly met in Carlsbad in com- pany with her parents, Herr and Frau Brosigke. Amalia Brosigke ULRIKE VON LEVETZOW. After a miniature pastel. She met Goethe at Marienbad in the summer of 1822- 1823. had first been married to a Herr von Levetzow, who was court marshal of Mecklenburg Schwerin, and by this marriage she had two daughters, Ulrike and Amalia. After a divorce she married her husband's cousin Friedrich von Levetzow, an officer in the battle of Waterloo, where he met his death. By this second mar- riage Amalia von Levetzow had another daughter named Bertha, and Goethe met the interesting widow and her three daughters in Marienbad in 1821 and 1822. He felt a deep attachment for the oldest daughter Ulrike, and to characterize their relation we quote one of his letters to her, dated January 9, 1823, in which he speaks of himself as "her loving papa" and also of her daughterly affec- tion. The letter in answer to one of hers reads thus : "Your sweet letter, my dear, has given me the greatest pleas- Goethe's relation to women. 115 lire, and indeed doubly so on account of one particular circum- stance. For though your loving papa always remembers his faith- ful and lovely daughter, yet for some time her welcome figure has been more clearly and vividly before my inner vision than ever. But now the matter is explained. It was just those days and hours when you too were thinking of me to a greater degree than usual and felt the inclination to give expression to your thoughts from afar. "Therefore many thanks, my love ; and at the same time my best wishes and greetings to your kind mother of whom I like to think as a shining star on my former horizon. The excellent phy- sician who has so entirely restored her health shall also be an hon- ored ^sculapius to me. "So be assured that my dearest hope for the whole year would be again to enter your cheerful family circle and to find all its mem- bers as kindly disposed as when I said farewell .... "So my darling I bespeak your daughterly consideration for the future. Mav I find in your company as much health in that valley among the mountains (Marienbad) and in its springs as I hope again to see you joyous and happy." When Goethe met the Levetzow family late in the following summer his attachment for Ulrike became so strong that though he was then 74 years old he seriously thought of marrying this charm- ing young girl of nineteen. But the difterence in their ages seemed too great an obstacle. He resigned himself and wrote in the same year the "Trilogy of Passion" which was dedicated to Ulrike. This summer in Marienbad was the last occasion on which thev met. Ulrike lived to an advanced age and died in 1899. * * * Goethe lived in a house of glass in the sense that all he ever did or that ever happened to him lies before us like an open book. During his lifetime he was watched by many curious people, by both friends and enemies, and the gossips of Weimar noted whom he visited or on whom he called. Even to-day we can almost study his life day by day, and know whom he ever met or how he busied himself. Every letter of his that is still extant has been published, and we have an insight into every one of his friendships, yet nothing has ever been discovered that could be used to his dishonor, or would support the malicious accusations of his enemies. The married women to whom Goethe was attracted never tried to conceal their friendship with the poet, nor did their husbands see any reason to enter a protest. Apparently the good conscience which Goethe en- 116 THE OPEN COURT. joyed made him unconcerned about the possibiHty of stirring gossip ; and yet he felt it deeply, and sometimes gave expression to his in- FRAU CHARLOTTE VON STEIN. After a painting by H. Meyer, 1880, in the Grand Duke's Museum at Weimar. dignation, as for instance in a letter to Frau von Stein, May 24, 1776. He said: "Even the relation, the purest, most beautiful and GOETHE S RELATION TO WOMEN. 117 truest which, except to my sister, I ever held to a woman, is thus disturbed .... The world which can be nothing to me, does not want that you should be something to me." While at different times Goethe cherished several friendships with dift'erent women, and while his poetic nature seemed to need a stimulation in dift'erent ways and by dift'erent characters, he longed for an ideal monogamy in which all his friendship and love would be concentrated on one woman, but fate did not grant him this boon. ^' ^-^ ^ FRAU CHARLOTTE VON STEIN, NEE SCHARDT. Drawn by herself, 1790. Cf. Lavater's Essai sur la phvsiognomie, IV, 108. He expresses his wish in a letter to Frau von Stein, dated March 2, 1779, as follows: "It is an unpleasant idea to me that there was a time when you did not know and love me. Should I come again upon earth, I will ask the gods that I may love only one, and if you were not so opposed to this world, I would then ask you to become this dear companion of mine." Goethe was human, and his life, his passions, his interests and his work were thoroughly human. We will not make out that he was 118 THE OPEN COURT. a saint, but grant that he had human failings. We claim, however, that even his failings had no trace of vulgarity and that his char- acter was much purer than that of many a saint whom we know not in his sins but only in his contrition and repentance. Goethe did not want to be anything but human and so he portrays his human- ity without trying to make it appear different from what it was, and with all his shortcomings we must come to the conclusion that his humanity was ennobled by all the considerations demanded by reason as well as a respect for the rights of others. While he did not hesitate to enjoy himself he never lost self-control nor did he ever do anything that would cause remorse. MR. DAVID P. ABBOTT'S NEW ILLUSIONS OF THE SPIRIT WORLD. BY THE EDITOR. DAVID P. Abbott, known to our readers througli many inter- esting explanations of the art of spirit mediums and of magic feats done by sleight of hand, is most certainly a genius in his hobby, — I say hobby because magic with him is not a profession but a recreation to which he devotes his leisure hours. I have never met him, but we have exchanged many letters about his work and his plans. Some time ago he was interested in spirit portraiture as per- formed by certain spirit mediums who gained thereby both fame and wealth. It is whispered that they have become millionaires by producing portraits of the dead — and even of the living — painted mysteriously by invisible hands in the very presence of their patrons. The sitter would attend a seance holding in his hand between sealed slates a photograph of the person whose picture was desired, and if conditions were favorable he was invited to witness the appear- ance of the painting on a clean canvas which he had previously selected himself. The performance is most impressive and mysti- fying. It has been witnessed by many believers as well as unbe- lievers, among them some men of prominence. Think only of the feeling roused in people who see the portrait of their late l^eloved father or mother appear on a brightly lighted white canvas. There are but few who are not moved to tears. Indeed the effect is so marvelous that the performance is said to have made manv converts to spiritism. Mr. Abbott communicated to me many guesses which need not be enumerated here, for the explanations were too complicated to be satisfactory, and once Mr. Abbott added. 'All good tricks are simple, otherwise they do not work." Finally, however, he solved the problem and sent me an explanation which accounted for all the 120 THE OPEN COURT. facts. There were only some minor points to be settled, the most important of which was the composition of the paints, but this detail could be supplied by any good chemist. Considering- the use that has been made of this ingenious trick in the interest of a belief in mediumship, we deem it desirable for the public to know that it is a trick ; that these portraits are not painted by spirits but that the performance can be done very easily by any one who is familiar with sleight of hand tricks and has been initiated into the secret. Mr. Abbott has promised to communicate the explanation to the readers of The Open Court, but his time has not yet come, because the knowledge of such a performance involves considerable interests, and so we have kept the secret until Mr. Abbott would give us permission to make his discovery public. We learn through our correspondence with Mr, Abbott that he has also communicated his secret to Professor Hyslop of the Psy- chical Research Society ; Mr. Kellar, the famous prestidigitator ; to Dr. A. N. Wilson, editor of The Sphinx; and to Dr. Wilmar (Wil- liam Marriott) of England, who showed considerable interest in this trick. But they also are in honor bound not to betray Mr. Abbott's confidence. Under the date of June 2, 1910, Mr. Abbott wrote me as fol- lows: "During the week of June 12th the English conjurer Selbit will exhibit at some Chicago theater, 'Spirit Portraits.' A genuine committee places two clean canvases so that they face each other, and these are set on an easel in front of a light, and a chosen por- trait is then materialized. I thought you would like to see how this thing looks, and so I take the liberty of giving you this information. The act is very beautiful, is shrouded in deep mystery and made a great hit on the Orpheum Circuit in the West. This was the dis- covery I made and told you about some time back. I sent it to Dr. Wilmar (William Marriott) of London, and he put it on the road. Mr. Selbit obtained the secret from Dr. Wilmar and has toured France and England with it." Anent the publication of the secret Mr. Abbott added: 'T am sorry to say that my relations with Mr. Selbit are such that I can not expose this secret at present — that is, publicly but thought you might like to witness the thing." I went to see the performance and must confess that I wished I could have forgotten for the moment what Mr. Abbott had written me, for the pleasure of sleight of hand lies mainly in the perplexity with which we are confronted when baffled by an apparent miracle and unable to produce an explanation. Nevertheless, in spite of MR. DAVID P. ABBOTTS NEW ILLUSIONS OF THE SPIRIT WORLD. 121 this fact, the performance was wonderful, for I could now under- stand how easily people could be duped and how believers in the miraculous can dare the skeptic to deny the supernatural. It is a pity that the stage performance must lack the most im- portant feature of the trick, which is its psychological aspect. Me- diums play upon the tenderest feelings of their patrons, viz., the love and reverence of the living towards their departed relatives, and this most effective element is necessarily lacking in any public exhibition. Instead of portraits of the dead, famous paintings must be used. When I witnessed the performance a committee from the audi- ence selected a subject and from a number of clean canvasses two were picked out at random. They were placed on a heavy easel and marked. A strong electric light was turned on behind the frame on the easel and showed the canvas in its pure whiteness, the light shining directly through them and rendering them transparent. The exhibiter then placed between the light and the canvas his hand showing its shadow in sharp outline. There were no colors visible ; but he withdrew his hand and lo ! some hazy colors began to appear and became more and more distinct. They began to show the outlines of the picture chosen and finally the painting was per- fect. No hand that might have done the work was visible. "Is the painting good?" asks the performer, and some one re- plies: "Yes, indeed, but. ..." and he criticises some detail; we will say that the red is too glaring or a blue effect too weak, or the read should be blue. 'T think you are right," says the performer, "but that can be remedied." Thereupon the picture disappears just as it came. The outlines grow dim and change into mere color spots finally to disappear in the original whiteness of a clean canvas. The committee on the stage walk round the easel but there is nothing to be seen but the electric light, and the picture is gone. Now the picture appears again. There is nothing behind, nothing in front, but the front canvas becomes again covered with some hazy paint which gradually assumes the same clear and definite outlines as before, but this time the red and the blue are changed according to request. When the picture is approved by the audience it is taken down and without exchange passed to the spectators for examination. The paints are then found to be that same mysterious spiritual substance that was said to defy the chemists of the "earth-plane." We are at liberty to state that the secret is no process of develop- ment from chemicals, light etc., as first supposed by Mr. Abbott; 122 THE OPEN COURT. neither is it any image, reflection, or lantern projection scheme etc. ; that it is something entirely new, and based upon a principle hitherto unknown to the conjuring profession. Withal it is very simple, and easy to produce any portrait desired. One spiritualist wrote to a man high in their organization that the stage-performance was unlike the work of the mediums because the latter made portraits of the dead while the conjurer only pro- duced portraits of celebrities. He also said that any request for a portrait of a dead friend would be ignored. This is not the case. Should the conjurer produce for a large audience a portrait of any private person the effect would be lost as none of them would know whether it were a correct likeness or not, while they all instantly recognize a celebrity. Furthermore the conjurer can produce a like- ness of one's dead if requested in advance just as the mediums do. In the case of mediums they know when they go into the seance whose portrait they are to produce, and if it is to duplicate a photo- graph in existence, invariably have from one to three days notice. The conjurer is not notified what portrait he is to produce until the chosen canvases are marked, faced together, placed on easel and light switched on. A medium would not produce the likeness of a dead friend of a sitter if not notified until after the canvases were placed in a window and the seance had begun. Furthermore the conjurer Selbit actually produced for a lady in Portland the likeness of her grandmother who had died thirty- five years ago in Germany. There was no photograph in existence, but the lady recognized her grandmother. It is needless to say the request for such portrait was made in advance and that Selbit utilized his arts to obtain a fair description of the dead lady. Mr. Abbott has also communicated his secret to Mr. Howard Thurston, known to the public not only as a prestidigitator but also as a pleasing speaker who while he baffles the audience with his magic surprises, entertains them at the same time with the eloquence of an orator. Mr. Thurston took so much interest in Mr. Abbott's act of magic portraiture that he staged it and now presents it to crowds of spectators in our great cities. The honor of the invention, Mr. Abbott wrote to me, in his opinion belongs to the Bangs Sisters who are said to have used it effectively on many credulous and gullible people ; he himself, he adds, claims only the rediscovery of the illusion which the Bangs Sisters have used as mediums. What an effect this performance must have on a believer in spiritism, who deems it possible that invisible "Intelligence" can MR, DAVID P. ABBOTTS NEW ILLUSIONS OF THE SPIRIT WORLD. 123 work such miracles ! And yet it is a trick, a very simple trick. Go yourself and try to explain it. Mr. Abbott will in time publish the explanation, and he has some more surprises in store which will ptizzle the world, and I dare say that the most remarkable of them is the spirit tea-kettle. This is an empty little kettle made of papier-mache, very light and easily handled by any one and carried about at pleasure. But it is in- habited by a spirit, — or if the reader does not believe in spirits, at least it is inhabited by a voice, a thin distant voice, such as spirits ought to have, if they existed ; and this voice comes out from the interior of the tea-kettle. You have simply to ask a question and hold the spout of the tea-kettle close to your ear, and there you can hear the answer distinctly. You put your hand into the tea- kettle to catch the spirit, but there is nothing to grasp but the empty air, and the spirit laughs at your folly in trying to catch its incor- poreal presence. The voice manifests intelligence in its answers and conversation and is unlike a phonograph which only reproduces a set speech. It remains there and gives rational answers to all questions proposed by the witnesses of the weird scene. There is no connection of any kind with the kettle, and no one but the spectator touches or comes near it. The writer of these lines knows that there is nothing supernatural about this uncanny performance. There is a bottle preserved in one of the churches of the an- cient Hansa town, the free city of Luebeck, which contains the soul of a medieval nun. Her body is shriveled up into pure nothingness, and all that is left of her mortal coil is her voice which, lest it be lost entirely, has been bottled up and in this condition deposited in the holy place. Should any one of my readers be curious enough to travel to Luebeck, I doubt very much whether the enchanted nun could be induced to speak. It is to be feared that the old spinster has grown too whimsical. Not so Mr. Abbott's spirit voice; it answers in audible and plain words ; and it is no ventriloquism, for the performer may leave the room and the voice still comes from the spout of the tea-kettle. In his own home Mr. Abbott has introduced to this mysterious tea-kettle many of his friends who have gone away in wonder after the seance. It would be desirable to render the performance accessible to large audiences, but this is necessarily unfeasible on account of the small size of the tea-kettle and the thinness of its spirit-voice, which could be heard only by a few spectators at a time. For the very rea- son that the voice is so definitely localized, the act is practicable only in parlor entertainments. MISCELLANEOUS. PICO DI MIRANDOLA. Our frontispiece is a portrait of one of the most ingenious mystics of the ItaHan Renaissance. Giovanni Pico, Count of Mirandola (born February 24, 1463, and died November 17, 1494) was a prominent young Italian nobleman of fine figure and beautiful face, highly educated not only in Greek and Latin, but also in Hebrew, Arabic and Chaldean. Having studied two years in Bologna when only fourteen or fifteen years old, he began his Wanderjahre which lasted seven years, visiting the learned schools of Italy and France. His philosophy may be characterized as Platonism reconciled with the doc- trines of Aristotle ; but his dominant interest was centered in mysticism, and he was the first to maintain that the truth of the Christian doctrines could be proved through the Cabala. Though he was a good Christian his enemies threw the suspicion of heresy upon him, and his first little book of nine hun- dred theses was prohibited by papal authority. But after the publication of an elaborate Apologia Pope Alexander VI declared him vindicated in a docu- ment dated June 18, 1493. In his twenty-eighth year he wrote the Heptaplus and at this time suddenly changed his habits of life. Having formerly been a favorite with women, he now burned all his love poems and became an ascetic. He renounced his share in the principality of Mirandola, gave richly to the poor and devoted most of his time to religious meditation. When he would have finished his literary labors he intended to give away all his prop- erty and wander as a bare-footed friar from town to town proclaiming salva- tion through Christ. But before he could carry out this plan he died of a fever at Florence in his thirty-first year. So far as is known he was the first to coin the word "macrocosm" denoting the whole of the world described so beautifully in the first scene of Goethe's "Faust," where Faust revels in the contemplation of its sign, saying: "Ha, welche Wonne fliesst in diesem Blick.... Wie alles sich zum ganzen webt, Eins in dem andern wirkt und lebtl" Bayard Taylor in his Notes makes the following interesting comment on this monologue of Faust when he beholds the sign of the macrocosm : "The term 'macrocosm' was used by Pico di Mirandola, Paracelsus, and other mystical writers, to denote the universe. They imagined a mysterious correspondence between the macrocosm (the world in large) and the micro- cosm (the world in little), or man; and most of the astrological theories were based on the influence of the former upon the latter. From some of Goethe's notes, still in existence, we learn that during the time when the conception MISCELLANEOUS. 125 of Faust first occupied his mind (1770-73), he read WelHng's Opus Mago- Cabhalisticum, Paracelsus, Valentinus, the Aurca Catena Homcri, and even the Latin poet Manilius. "Mr. Blackie, in his Notes, quotes a description of the macrocosm from a Latin work of Robert Fludd, pubHshed at Oppenheim in 1619; but the theory had already been given in the Heptaplus of Pico di Mirandola (about 1490). The universe, according to him, consists of three worlds, the earthly, the heavenly, and the super-heavenly. The first includes our planet and its enveloping space, as far as the orbit of the moon ; the second, the sun and stars ; the third, the governing divine influences. The same phenomena belong to each, but have different grades of manifestation. Thus the physical element of fire exists in the earthly sphere, the warmth of the sun in the heavenly, and a seraphic, spiritual fire in the empyrean; the first burns, the second quickens, the third loves. 'In addition to these three worlds (the macrocosm),' says Pico, 'there is a fourth (the microcosm), containing all embraced within them. This is man, in whom are included a body formed of the elements, a heavenly spirit, reason, an angelic soul, and a resemblance to God.' "The work of Cornelius Agrippa, De Occulta Philosophia, which was also known to Goethe, contains many references to these three divisions of the macrocosm, and their reciprocal influences. The latter are described in the passage commencing: 'How each the Whole its substance gives!' "Hayward quotes, as explanatory of these lines, the following sentence from Herder's Ideen zur Philosophie dcr Gcschichte der Mcnschheit: 'When, therefore, I open the great book of Heaven, and see before me this measureless palace, which alone, and everywhere, the Godhead only has power to fill, I conclude, as undistractedly as I can, from the whole to the particular, and from the particular to the whole.' "The four lines which Faust apparently quotes ('What says the sage, now first I recognize') are not from Nostradamus. They may possibly have been suggested by something in Jacob Boehme's first work, 'Aurora, or the Rising Dawn,' but it is not at all necessary that they should be an actual quotation." P. C. THE ART INSTITUTE OF CHICAGO. The Art Institute of Chicago has recently been extended and several galleries have been added. The center is now a very artistic and monumental stairway. The empty walls are still waiting for fresco decorations. The proper subject would be the representation of the Religious Parliament which met in this very bulding nineteen years ago. Through this unique event in the development of religion the Art Institute of Chicago has become histor- ical; and no better, no nobler, nor more appropriate subject could be chosen as a mural decoration for this handsome stairway hall. p. c. DR. PAUL TOPINARD.— OBITUARY NOTE. We learn with deep regret that Dr. Paul Topinard died at his resi- dence in Paris on December 20, 191 1, at the age of eighty-one. He was a scholar of considerable prominence, and his ideas as set forth for instance in his Science and Faith (Chicago, Open Court Publishing Co., 1899) are worthy 126 THE OPEN COURT. of a hearing. Dr. Topinard's main study was anthropology, and he showed that he was a scientist in all his philosophical and religious views. The more interesting and important are his utterances concerning the need of religion which he emphasized especially for the large masses. Many honors of high distinction were conferred upon him, among them that of an officer in the Legion of Honor. k JESUS'S WORDS ON THE CROSS. To the Editor of The Open Court : In your thoughtful article "The Significance of the Christ Ideal," the sus- picion, that the saying of Jesus on the cross, Luke xxiii. 34, because wanting in the oldest manuscripts, Avas later superadded, in order not to let Jesus be sur- passed by Socrates, might have been strengthened by a reference to the MISCELLANEOUS. 127 Pseudo-Clementine Homilies. In those writings, attributed to a philosophically educated Roman, and being a mixture of Stoic pantheism and Jewish theism, combined with an eclecticism, taking up Jewish, Christian and Gnostic ele- ments and dating in their present form from the 3d century (according to Harnack) that saying, as far as I know, occurs for the first time. It is given exactly as in Luke and attributed to Jesus on the cross. The passage occurs Hom. XI, 22. In Hom. Ill, 19 we also read: "And yet he loved even those who hated him and wept over the unbelieving and blessed those who slandered him and prayed for those who were in enmity against him." On the other hand, though the words in Luke xxiii may have been superadded by patterning after the words of the martyr Stephen, Acts vii. 60 : "Lord, lay not this sin to their charge." A. Kampmeier. THE DIVINE CHILD IN THE MANGER. BY KB. NESTLE. To the reasons adduced in the December Open Court (p. 707) for the view that the Christian tradition that Christ was cradled in a manger, is a recollection of a very ancient pre-Christian belief, a reference to the Old Testament may be added. The Christian painters always add ox and ass to the manger, not only because we read in Is. i. 3: Cognovit bos posscssorem siiuin cf asinus praesepe domini sui, but because the Greek and Old Latin translation of Habakkuk iii. 2 is: In medio dnoniin aniinalium cognosceris, where our Bibles give: "Revive thy work in the midst of the years." In its old form (in medio duorum aninialiuni cognosceris) the passage is read in the mass of the Roman church on New Year's day (festtini circumcisionis) . [In this connection compare the editorial articles on "The Nativity," XIII, 710, and "The Ox and Ass in Illustrations of the Nativity," XIV, 46.] BOOK REVIEWS AND NOTES. Lights and Shadows of Life on the Pacific Coast. By 5". D. Woods. New York: Funk & Wagnalls, 1910. Pp. 474. Price, $1.20 net. This is a volume of reminiscences of a self-made man who has become one of the first citizens of California. Since the fame of the author has hitherto been more or less confined to the Pacific Coast, which he represented for many years in Congress, the general reader may feel somewhat introduced to him by the dedication which inscribes this book to "Edwin Markham — my beloved pupil of long ago — he and I can never forget the little schoolhouse in the sunny Suisun hills, where we together found our lives." The book has historical interest in its local color and account of western pioneer life, and the development of our far western states and cities. p A new German periodical has made its appearance in Leipsic with the beginning of the new year. It bears the name Der Vortrupp and is published by Georg Wigand and edited by Dr. Hermann M. Popert and Hans Paasche, the former an ex-judge of the Hamburg court, the other a retired lieutenant 128 , THE OPEN COURT. of the German navy. The name of the periodical means "Advance Guard" or "The Van," and it is devoted to progress and reform. We have no doubt that Der Vortrupp will have hard work to swim against the stream, for though Germany is making great progress in industrial and other lines, she is like other nations in following the present tendency of a certain looseness among all lines of intellectual life, in art, in philosophy and also in the views of social life. Judge Popert has made himself a name as the leader in the German tem- perance movement, and here we must say that Germany has greatly changed for the better. Even at the universities beer drinking has been reduced, and there are total abstinence fraternities at German universities which are no longer exposed to the ridicule of their fellow students. This means much and indicates a change that would have been deemed impossible even so short a time as twenty or thirty years ago. The leading article on "Realpolitik" is a condemnation of that method in statesmanship which is bent on success irrespective of the means employed, losing sight even of the ideals of honesty and justice. Like Jeremiah Dr. Popert defines the meaning of "real" as interpreted by the admirers of "real politics" thus : "Real is the dead thing and thrice real the thing of things, money; unreal, however, is the living man. Real are the powers of yester- day and perhaps also of to-day, but unreal is the power that will come to-morrow. Business is real, and civilization unreal; real the partisan quarrel and unreal the community of the people. One thing more : ten times unreal is every community of interest between two peoples, even though they are nearest of kin and most closely allied, and unreal every faith that may exist between them ; whereas, that the nations of the world are beasts of prey, and that unbridled anarchy must govern their relations with each other to the very end of things, is the highest and most profound article of faith in the catechism of Realpolitik." k The appearance of a new volume of the Funk & Wagnalls S chaff -Hcr::og Encyclopedia of Religions Knozvledge is always an event of interest. The present volume is the nth and carries the work from "Son of Man" to "Tremellius." The importance of the material contributed by this volume is fully estimated if one thinks over carefully the many important and varied themes that fall between these letters. They include the article on "Sorcery," a history of the Sorbonne at Paris, a critical discussion of theology, and six- teen columns devoted to the Talmud, including a two-page reproduction of a page from the Tractate Shabbat of the Roman edition of the Babylonian Talmud, published at Wilna in 1886. P In a recent number of the French liberal journal La Raison, edited by Victor Charbonnel, there appeared a very unusual and interesting study on the devils and witchcraft of Morocco. This was written by Dr. Mauchamp who was assassinated at Marrakech by Mohammedan soldiers because of their faith in demons and their evil works. The studious physician was of course one to exert his influence against these superstitions. Another article in the same number by Dr. Legrain explains how insanity follows from these mystic credulities. p WAVES OF THE SEA AND OTHER WATER WAVES By VAUGHAN CORNISH, Doctor of Science, Manchester University Fifty illustrations from photographs taken by the author. Cloth, pp. 375. Price, 250 net Waves Meeting and Crossing in Very Shallow Water— frontispiece "Weaves of the Sea." A CRITICAL examination of observations and measurements of waves and the dis- covery of the mode of their production. The facts here set down in a very interest- ing manner are the resuUs of fifteen vears' study of wave action in lakes and rivers as well as upon the ocean at different latitudes. A few of the topics ably presented are : — SIZE and SPEED of DEEP SEA WAVES ; the numerical relation beween length of fetch of wind and height of storm waves ; the wave length of the swell which reaches shores after storms: The give and take between air and water in the development of waves ; the effect of squalls and gusts upon waves. On the action of sea waves to transport shingle, sand and mud. The building up of beaches — the undertow. Stationary and progressive naves in livers, flood waves, tidal bores, cross-stream progres- sive waves, sounds of run- ning water, the gushing motion of cataracts, whirls and eddies, conical struc- tures produced by the breaking up of a water fall, the wave track of a ship. This book offers an attractive introduction to ph3'siographvand the study of more difficult wave phenomena in earthquakes, atmospheric disturbances, as well as wave action in relation to Engineering Structures. ORDER BLANK OPEN COUKT 623-633 S. Wa PUBLISHING CO. Dash Ave.. Chicago Kindly send me a copy of Wa ves of the Sea. for whic h 1 enc lose _fo S2 50 Name Address _ "ASPECTS OF DEATH IN ART" By F. Parkes Weber, M. A., M. T>. Fellow of the Society of Antiquarians and of the Royal Numismatic Society) of London. Illustrated— Cloth— Price $1.50 Net. A curious and interesting book on the mental attitude towards the idea of death as illustrated b^ minor worlds of art, especially medals, engraved gems, jetvels, finger rings, etc. GERMAN phell-cameo representing a nude man and a nude woman seated facing, with a figure of Death, holding a scythe, standing between them in the background. The woman has two infants in her arms, one of whom is being seized by Death. Before the man is an anvil, on which he is hammering a child, whilst he grasps another child tightly between his knees. This device appears to represent a somewhat pessimistic view of life. The child is thrust naked into the world to take part in the trials and penalties and pains of life: whether he wishes or not; Death stands by, awaiting him, and often seizes him, not during his troubles when he is being ham- mered on the anvil, but when he is happy and contented with life and does not wish to die. Memento Mori Medalets Fig. 26 Ob\ Obv Rev Fig. 27 . — View of the city of Basel. , — Skull and crossed bones; above which rose-tree with flower and buds; beneath, hour-glass. Inscription: HEUT ROOT, MORN DODT. ("To-day red, to-morrow dead"). . — Basilisk, with leaf-like wings, holding shield bearing the arms of Basel. Rev. — Skull on bone, with worm; rose-tree with flower and buds growing over it. Inscrip- tion: HEUT ROOT MORN DODT ("To-day red, to-morrow dead"). In exergue, an hour- glass and the engravers signature, F. F. These two pieces belong to the class of so-called "Moralische Pfenninge" struck at Basel in the seventeenth century. They were apparently designed to be given as presents, sometimes probably in connection with funerals. The medallist, whose signature on these pieces is F. F., was doubtless Friedrich Fechter or one of his family (F. F. standing either for Friedrich Fechter or for "Fechter fecit"). In connection with memento niori medalets of this class, it must not be forgotten that the devasting epidemics of disease in the sixteenth and seventeenth centuries gave them an increased significance at the time when they were issued. Finger- ring with an antique intaglio, from which apparently Eras- mus derived the idea of his "terminus" device. (After Jortin.) P. 140 "Aspects of Death in Art". Silver cup forming part of the so-called Bos- coreale treasure in the Louvre Museum at Paris, supposed to date from the first century of the Chris- tian era, Photograph from the facsimile in the Victoria and Albert Museum, showing the skeletons, or "shades" of the philosophers Epicurus and Zeno. P. 8 — "Aspects of Death in Art." These cups belong to a period when the philosoph}^ of Epicurus was popularly supposed to advocate devotion to sen- sual pleasures. Some of the skeletons on these cups represent the shades of Greek poets and philosophers, whose names are inscribed on the silver at their sides, and one of them, accompanied by a pig, is labeled as that of Epicurus himself. Epicurus (that is to say, his skeleton) has a philosopher's wallet ("script" of the New Testament) slung from the left hand, whilst he lays his right hand on what seems to be a large cake on a tripod table. The pig at his feet is likewise endeavoring to get at the cake. ORDER BLANK OPEN COURT PUBLISHING CO. 623-633 Wabash Ave.. Chicago Kindly Send me copy of "Aspects of Death in Art" for which enclose Postal OrHer for SI. SO. Name AHrlre<;s A LOVELY GIFT BOOK. Jap anese Floral Calendar An Illustrated Account of the Flower Festivals of Japan By ERNEST W. CLEMENT New and Enlarged Edition. 80 pp. Boards, 50 cents net (2s. 6d.) BLOOMING CHERRY TREES AT A^UKAYAMA, TOKYO «'/— |— vHE JAPANESE are a nature-loving people and frequently give practical expres- I sion to their feelings by taking a holiday simply for "flower viewing." At the ■*■ proper season, the entire nation, so to speak, takes a day off and turns out on a big picnic, to see the plum blossoms, or the cherry blossoms, or the maples, or the chrysanthemums. No utilitarian views of the value of time or miserly conceptions of the expense of such outings prevail for a moment; for the Japanese are worshipers of beauty rather than of the "almighty dollar." A few pennies on such occasions bring many pleasures, and business interests are sacrificed at the shrine of beauty. And, as one or more flowers are blooming every month, there is almost a continuous round of such picnics during the year." — Introduction. The Open Court Publishing Co. 623-633 S. Wabash Ave. CHICAGO T H F NAPOLEON MYTH By HENRY RIDGELY EVANS EETEEAT FKOM MOSCOW CONTAINING A REPRINT OF "The Grand Erratum," The Non-Existence of Napoleon Proved BY JEAN-BAPTISTE PERES, AND AN INTRODUCTION BY DR. PAUL CARUS Price 75 Cents, Net. (3s. 6d. Net.) CHICAGO THE OPEN COURT PUBLISHING COMPANY The History ot the Devil and The Idea of Cvil THE HISTORY OF THE DEVIL and the Idea of Evil from the Earliest Times to the Present Day. By Dr. Paul Cams. Printed in two colors from large type on fine paper. Boiuid in cloth, illuminated with cover stamp from Dore Five hundred 8vo pages, with 311 ilktstrations in black and tint. Price, $6.00 (3os.) Beginning with prehistoric Devil-worship and the adoration of demon gods and monster divinities, the author surveys the beliefs of the Summero-Accadians, the Persians, the Jews, the Brahmans,the Btiddhists, xne early Christians, and the Teutonic nations. He then passes to the demonology of the Middle Ages, the Ref- ormation, and m.odem times, discussing the Inquisition, witchcraft, and the history of the Devil in verse and fable. The philosophical treatment of the subject is comparatively brief, but the salient points are clearly indicated in every connexion. "It is seldom that a more intensely absorbing study of this kind has been made, and it can be safely asserted that the subject has never before been so comprehensively treated. . . . Neither public nor private libraries can afford to be without this book, for it is a well of information upon a subject fascinating to both students and casual readers.'' — Chicago Israelite. "As a remarkable and scholarly work, covering a subject not yet exhausted by the scientist and ^he philosophical historian, this book by Dr. Carus has a peculiar interest foi the student, while it has also features of popular interest." — Chicago Record "The pictorial illustrations of this subject from earliest Egyptian frescoes, from pagan idols, from old black-letter tomes, from quaint early Christian sculpture, down to the model pictures of Dore and Schneider, add greatly to the value of the book." — Methodist Magazine and Review. "The work is a triumph of the printer's art, having more than 300 illustrations of the rarest and r."iost curious religious deitie^ good and bad. For an interesting and instructive volume on demon- ology. Dr. Paul Carus's work surpasses anything we have ever seen." — Pacific Med. Journal. "T!ie author has shown great diligence in gathering ilhistrative material, and it is doubtful if any such collection of ancient and modern, quaint and curious, picturesque and frightful pictures relative to the subject has been before offered to English readers." — -Chicago Dial. "We have several hours' reading here, and it is made the pleasanter by a profusion of gruesome pictures — pictures of the Devil in all his shapes, and of the Devil's wonderful ways with his victi nj and votaries. The book as a book is charming, as channing as a book about the Devil could be." — Expository Times. The Open Court Publishing Co. 378 Waba Ave. Chicago "A Noble Vision of the Meaning' of History" Books by Prof. Carl Heinrich Cornill The Prophets of Israel Popular Sketches from Old Testament History. Translated by S. V. Corkran. Si.oo net. Paper, 30 cents. The History of the People of Israel From the Earliest Times to the Destruction of Jerusalem by the Romans. Translated by W. H. Carruth. Cloth, $1.50, (js. 6d.) The Rise of the People of Israel In "Epitomes of Three Sciences: Comparative Philology, Psychology, and Old Testament History." H. H. Oidenberg, J. Jastrow, C. H. Cornill. Cloth, 50 cents net. (25. 6d.) Music in the Old Testament Paper, 25 cents. Articles by Cornill The Education of Children in Ancient Israel. Monist. Vol. XIII, p. 1 The New Bible and the Old. Monist. Vol. X, p. 441 The Polychrome Bible. Monist. Vol. X, p. 1 The Psalms in Universal Literature. Open Court. Vol. XII, No. 507, p. 440 Science and Theology. Open Court. Vol. XI, No. 488, p. 35 The Song of Songs. Open Court. Vol. XII, No. 505, p. 371 In PROFESSOR CORNILL we have one of the most scholarly professors of Old Testament Theology, and at the same time a man of unusual devotion and Christian piety. Among the higher critics he is recognized as a leader, and having attained his results almost in spite of his own preferences, presents them with great delicacy and with unusual sympathy for the traditional interpretation. "An accomplished and conscientious scholar, and of a truly religious spirit." — The Outlook. "It is good that the church should take an interest in the past and specially good when the present is so full of pressing questions and living issues. There have been times when the church has been prone to live too much on the past but those were not times when the significance of that past was most clearly understood; it was not the living past to which intelligent homage was paid but a dead past petrified into hard dogmas that was worshiped. In our own time it is from the men of "science" even more than from the theologians that the message concerning the meaning of the past 'has been expressed with greatest force. It is possible for us all now to take a large, comprehensive view of great world-movements."— Professor W. G. Jordan, Queen's University, Kingston, Ontario in the Biblical World. THE OPEN COURT PUBLISHING COMPANY Publishers nnd Importers of Standard Books on Philosophy, Science and the History of Religions, Classical and Modern. Founded in 1887 by Edward C. Hegeler for the purpose of establishing religion upon a scientific basis. Send for complete illustraltd catalogue. 623 South Wabash Avenue - - - Chicago, Illinois JUST OUT! A REMARKABLE BOOK! ENDORSED ALIKE BY CATHOLIC. PROTESTANT AND JEW ORIENTAL RELIGIONS IN ROMAN PAGANISM By FRANZ CUMONT WITH AN INTRODUCTORY ESSAY BY GRANT SHOWERMAN AUTHORIZED TRANSLATION. Pp. 320. Cloth $2.00 net(8s.6d.) PRESS NOTES Tlic Chicago Tribune: "There is manifest in these lec- tures the only too rare combina- tion of thorough erudition, with a clarity and charm of style. The fact is "well known that during the first three centuries of our Chris- tian era there was throughout the Roman empire a remarkable re- vival of paganism, a revival that was due not so much to the recru- descence of the Grjeco-Roman re- ligion as to the wide reaching and dominating invasion of Oriental religions. And this was due large- ly to certain world-wide intellec- tual and moral movements of the time. The new conditions in the Roman world furnished opportu- nity for the various religions of Asia Minor, of Egypt, of Syria, and of Persia to penetrate all parts of what was then the newer world. What all this had to do to help or to hinder the conquests of Christianity is another matter which these illuminating lectures lead up to but do not attempt to explain. As it is, the book is rich in its far-reaching suggestiveness." TIw Bookseller, Nczi^sdealer and Stationer, New York: "The contents of the book are based upon two series of lectures delivered at the College de France in November, 1905, and later at Oxford by invitation of the "Hib- bert Trust." The author is a scholar of recognized ability, and in the preparation of his material he has given much time to reading and historical research. In conse- quence the book is an important contribution to the literature which deals with the relations between Christian religion and various Ori- ental beliefs. The author points out the myths and superstitions common to each and shows that the forms and ceremonies of the Chris- tian church are traced to Asia Minor, Persia, Egypt and Syria, rather than to Greece, because the earliest Christian populations were found in the midst of Oriental pop- ulations. The book is ably written and will appeal to a wide field of readers." Open Court Publishing Company Chicago, U, S. A. THE CHRIST MYTH BY ARTHUR DREWS, Ph.D. Professor of Philosophy at Karlsruhe. 300 pages. Cloth, price $2.25 net, post paid THIS book is an able attempt to show that the origin of Christianity can be accounted for without the assumption of an historical Jesus. By a comparison of the myths current in the early Christian period with the Pauline Epistles and the Gospels the author reaches the conclusion that Jesus was not an historical figure but the suffering God of a Jewish sect, to whom the metaphysical speculation of St. Paul gave universal significance. As a scientific and well-documented study in comparative religion the work is likely to be of much interest, even to those who are not able to accept the author's more extensive views. " 'Die Christusmythe,' by Arthur Drews, has stirred the heart of Protestant Germany and roused it into keen opposition. It is an essay in Christian mythol- ogy on lines similar to those followed in Mr. J. M. Robertson's 'Pagan Christs' and 'Christianity and Mythology.' Only faint echoes of the controversy which Drews has called forth have reached our shores, but with the appearance of an English version his book is not unlikely to become a storm center of Christian thought here as elsewhere. As an illustration of the importance of the 'Drews' controversy in Germany we may mention that large popular meetings have been held in various places at which the question 'Hat Jesus gelebt?' has been discussed by scholars of the first rank." — The Inquirer. The Open Court Publishing Co. Publishers and Importers of Standard Books on Science, Philosophy, and the History of Religion, Ancient and Modem 623-633 S. WABASH AVE. CHICAGO, ILLINOIS EUGENIO RIGNANO On the Inheritance of Acquired Characters AUTHORIZED TRANSLATION By BASIL C. H. HARVEY, University of Chicago WITH AN ADDITIONAL CHAPTER ON The Mnemonic Origin and Nature of Affective Tendencies Pp.420. Cloth, $3.00 net (12s. 6d.) CONTENTS Introduction 5 CHAPTER I. Ontogeny, as a Recapitulation of Phylogeny suggests the Idea of a continuous Action exerted by the Germ Substance upon the Soma throughout the whole Development 11 CHAPTER II. 1. Phenomena which indicate a continuous formative Action which is exerted by Parts of the Soma upon the other Parts throughout the Whole of Development 19 2. Hypothesis of the Nature of the formative Stimulus 29 CHAPTER III. 1. Phenomena which point to the Existence of a central Zone of Development .. 53 2. Hypothesis of the Structure of the germinal Substance .. 76 CHAPTER IV. 1. Phenomena which refute simple Epigenesis . 104 2. Phenomena which refute Preformation 121 3. Inadmissibility of a homogeneous germ Substance 144 4. Inadmissibility of preformistic Germs 150 CHAPTER V. The Question of the Inheritance of acquired Characters.. 159 CHAPTER VI. The most important of the existing biogenetic Theories in Relation to the Inheri- tance of acquired Characters 224 CHAPTER VII. The centroepigenetic Hypothesis and the Explanation of Inheritance afforded by it 289 CHAPTER VIII. The Phenomenon of Memory and the vital Phenomenon 316 Conclusion 356 Appendix 358 Index 358 EUGENIO RIGNANO On the Inheritance of Acquired Characters TRANSLATOR'S PREFACE "D IGNANO is a student of Biology who has also the training of an AX. engineer and phjsicist. He has studied biological problems thoroughly from that standpoint. He offers in this book an explanation on a physical basis of assimilation, growth, cell division and differentia- tion, ontogeny and the biogenetic law of recapitulation, and he suggests a mechanism whereby the inheritance of acquired characters may be effected. Such a study of the most fundamental and difficult of biological problems could not fail to be of the greatest interest to all students of science. To discover the essential nature of living matter Biology needs the help of Physics and Chemistry. Therefore the translator has gladly consented to prepare for publication this translation first made for his own satisfaction. It has been revised by the author. University of Chicago^ 1911. Basil Harvey. "Some deny flatly the possibility of ever arriving at an under- standing of the nature of life. But if we asic ourselves in what this understanding of the nature of life could consist, from the point of view of positive philosophy, we have no difficulty in recognizing that such an understanding must be reduced to comparing vital phenom- ena with some physico-chemical model already known, suitably mod- ified by the particular special conditions imposed upon it so that just these special conditions shall determine the differences which exist be- tween this vital phenomenon and the phenomenon of the inorganic world most closely related to it. If this be so, it is then the duty of science emphatically to reject such a denial of scientific thought as would be constituted by the renunciation of the quest of this under- standing. Whether one clearly recognizes it or not, it is just this search for the nature of the vital principle which properly constitutes the principal object and the final goal of all biologic study in gen- eral."— E. Rignano, in ''Acquired Characters,'" p. 334. ORDER BLANK OPEN COURT PUB. CO. 623-633 Wabash Ave., CHICAGO Please send me, postpaid, a copy of Rignano's "On the Inheritance of Acquired Characters," for which I enclose money-order for $3.00. The Buddhist Society of Great Britain and Ireland Table of Contents of The Buddhist Review, July, August, September, 1911 Frontispiece: The Central Portion of the Temple of Angkor Wat. The Great Temple of Angkor Wat. By The Daily Duties of a Buddhist. By the M. George Ccedes. Anagarika H. Dharmapala. Knowledge and Ignorance. By Dr. Ed- The Passing of a Great Man. mund J. Mills, F.R.S. Third Annual Meeting and Balance Sheet The Ballad of the Lamp. By Pathiko. of the Society. Buddhism and Theism. By Sakyo Kanda. New Books and New Editions. Buddha Day Celebration in London. Notes and News. THE SOCIETY has for its objects the extension of the knowledge of the tenets of Buddhism, and the promotion of the study of Pali, a language allied to Sanskrit, in which the original Buddhist Scriptures are written. The Society publishes quarterly The Buddhist Review, and issues works on Buddhism, which are on sale to the general public at 46, Great Russell Street, London, W. C. Membership of the Society does not imply that the holder is a Buddhist, but that he or she is interested in some branch of the Society's work. The Annual Subscription is One Guinea (Members), or Ten Shillings and Six- pence (Associates), payable in advance at any date. Donations will be gratefully accepted. Meetings are now being held each Sunday at 7 p. m. at the rooms of the Bacon Society, 11, Hart Street, Bloomsbury, London, W. C. Friends are invited to take part in these meetings, which are open to all, and to help by delivering lectures or sending papers to be read. Contributors should, if possible, submit their papers to the Lecture Secretary at least one week in advance. Applications for Specimen Copies of The Buddhist Review will be considered The Proceedings of the Aristotelian Society New Series. Volume X. Containing the papers read before the Society during the Session 1909-1910. Demi 8vo, bound in buckram. Price, ids. 6d. net. CONTENTS Sensations and Images. The Presidential Address. By S. Alexander. The Subject Matter of Psychology. By G. E. Moore. Epistcniological DifUculties in Psychology. By Wm. Brown. Kant's Theory of Instinct. By H. Wildon Carr. Logic and Science. By E. C. Childs. The Philosophical Implications of Mr. Bertrand Russell's Theory of Mathe- matics. By Sydney Waterlow. Are Secondary Qualities Independent of Perception? A Discussion. By T. Percy Nunn and F. C. S. Schiller. Mr. G. E. Moore on the Subject Matter of Psychology. By G. Dawes Hicks, Volumes I to IX, containing the papers read before the Society from 1900 to 1909 can still be obtained. Price los. 6d. per volume net. Bound in buckram. WILLIAMS & NORGATE 14 HENRIETTA STREET, COVENT GARDEN, LONDON, WC Editeurs: ZANICHELLI de Bologna, ALCAN de Paris, ENGELMANN de Leipzig, WILLIAMS & NORGATE de Londres. "SCIENTIA" REVUE INTERNATIONALE DE SYNTHESE SCIENTIFIQUE Paraissant tous les deux mois (6 numeros par an de 240 a 250 pages chacun) DIRECTION: G. BRUNI, A. DIONISI, F. ENRIQUES, A. GIARDINA, E. RIGNANO. "SCIENTIA" a ete fondee en vue de contrebalancer les facheux effets de la specification scientifique a outrance. Elle public des articles qui se rap- portent aux branches diverses de la recherche theorique, depuis les mathe- matiques jusqu'a la sociologie, et qui tous sont d'un interet general: elle permet ainsi a ses lecteurs de se tenir au courant de I'ensemble du mouve- ment scientifique contemporain. "SCIENTIA", qui est, en 1912, dans sa sixieme annee d'existence, a con- quis du premier coup la faveur du monde savant, grace a la collaboration qu'elle s'est assuree des autorites scientifiques les plus eminentes de I'Europe et de I'Amerique. Elle a public, outre les articles dc ses Dirccteurs, MM. Bruni, Enriques, Dionisi, Rignano, des travaux dc MM. Mach, Poincaie, Picard, Tannery, Borel, Boutroux, Volterra, Levi-Civita, Zeuthen, Arrhenius, George Darwin, Schiaparelli, Celoria, Seeliger, Lowell, Maunder, Crommelin, Eddington, Fowler, Bohlin, Puiseux, Moreux, Herz, Suess, Chwolson, Lebe- dew, Righi, Bouasse, Brunhes, Ritz, Langevin, Fabry, Zeemann, G. H. Bryan, Soddy, Ostwald, Nernst, Wallerant, Lehmann, Sommerfeldt, Ciamician, Abegg, Bayliss, Hober, Bottazzi, Fredericq, Demoor, Boruttau, Foa, Galeotti, Eb- stein, Asher, Raffaele, Delage, CauUery, Rabaud, Le Dantec, Semon, Driesch, Pearl, Hartog, Russell, Wiesner, Haberlandt, Costantin, Ziegler, Uexkiill, Bethe, Sherrington, Bohn, Pieron, Claparede, Janet, Rey, Pikler, Hoernes, Sollas, Jespersen, Meillet, Simmel, Ziehen, Cunningham, Westermarck, Kidd, Landry, Edgeworth, Bonar, Pareto, Loria, Carver, Fisher, Sombart, Oppen- heimer, Scialoja, Ph. Sagnac, Salomon Reinach, Guignebert, Loisy, etc. "SCIENTIA" joint aux tcxte principal, portant les articles dans la langue de leurs auteurs, un supplement avec la traduction frangaise de tous les arti- cles allemands, anglais et italiens. Elle est ainsi accessible a quiconque connait la seule langue frangaise. PRIX DE L'ABONNEMENT: 30 frs.—24mk.—28s. DIRECTION ET REDACTION: MILAN: Via Aurelio Saffi U. An Epoch-Making Book New Edition Letters to His Holiness Pope Pius X By A MODERNIST Pp. 300 — Portrait Frontispiece (Pope Pius X) Cloth. $1.25 (5s. 6d.) ^ Toda^ a multitude in and out of the Roman Catholic church is being torn 'with the conflict between inbred faith in old doctrines and the new revelations of relentless Truth. Little is said of the struggle, for it is an experience essentially solitary^, about which men are most sensitive and reticent. THE crisis in Roman Catholicism is as cleat as the sun at noon. It is a crisis produced by the Papacy's hostility, not to modernism but to modernity Until the Roman See shall cease to teach that it posesses the right to shed the blood of heretics ; that our democratic age should thrust itself into the shackles of political union with the Italian Curia ; and that science and scholarship shall take no forward step not permitted them by the hoary reactionism of Vati- can theology, the Church will travel fast toward the dissolution of which there have been so many appalling symptoms since the tiara was placed upon the head of Pius X. Until then Roman Catholicism will not only fail to gain accessions among men of modern spirit, but will continue to see many of her own sons, and those the choicest, deserting her for a simplicity, sincerity, and liberty which departed from the halls of the Vatican when temporal powers, Italian monopoly, and the temper of absolutism and need for such books as this, which, could Rome but see it, point the way to renewal, vitality, and victory." — Extract from Author's Preface to Second edition of Letters to His Holiness Pope Pius X. ORDER BLANK THE OPEN COURT PUBLISHING CO. 623-633 S. Wabash Avenue, CHICAGO. Kindly send me a copy of Letters to His Holiness, for which I enclose postal order for $1.25. NAME ADDRESS _^__^ CHURCH BARS THREE BOOKS; ONE PUBLISHED IN CHICAGO. Congregation of Index in Rome For- bids Catholics to Read Volumes by Two Priests. [by cable to the CHICAGO TRIBUNE.] ROME, Jan. 29.— A decree was issued by the congregation of the index today, placing the following books on the index expurgatories, and all Catholics are forbidden to read them: "Ancient History of the Church," by Monsignor Du- chesne, a member of the French Academy and director of the French Classical school at Rome : "Letters to His Holiness Pious X," By "MODERNIST," published in Chicago, in 1910, and ''The History of Modernism in New England," also by "Modern- ist," and issued in Boston in 1911. If "Modernist" is a priest he is bound to give in his submission at once or be excommunicated. PHILOSOPHICAL AND PSYCHOLOGICAL POR- TRAIT SERIES. Tne portraits are printed on large paper (11x14), with tint and plate-mark, and many of them are reproduced from rare paintings, engravings, or original photographs. They are suit- able for framing and hanging in public and private libraries, laboratories, seminaries, recitation and lecture rooms, and will be of interest to all concerned in education and general cul- ture. PYTHAGORAS SOCRATES PLATO ARISTOTLE EPICTETUS THOMAS AQUINAS ST. AUGUSTINE AVERRHOES DUNS SCOTUS GIORDANO BRUNO BACON HOBBES DESCARTES MALEBRANCHE HERBERT SPENCER PHILOSOPHICAL. SCHELLING SPINOZA LOCKE BERKELEY HUME MONTESQUIEU VOLTAIRE D'ALEMBERT CONDILLAC DIDEROT ROUSSEAU LEIBNIZ WOLFF KANT FICHTE PSYCHOLOGICAL. AUBERT MACH STUMPF EXNER STEINTHAL BAIN SULLY WARD C. L. MORGAN (25 portraits) HFCEL SCHLEIERMACHER SCHOPENHAUER HERB ART FEUERBACH LOTZE REID DUGALD STEWART SIR W. HAMILTON COUSIN COMTE ROSMINI J. STUART MILL ROMANES PAUL JANET RIBOT TAINE FOUILLEE BINET G. STANLEY HALL on Imperial Japanese on plate paper, $3.75 on plate paper, $6.25 CABANIS ■ MAINE DE BIRAN BENEKE E. H. WEBER FECHNER HELMHOLTZ WUNDT HERING G. T. LADD The Psychological Series paper, $5.00 (24s.). The Psychological Series (25 portraits) (18s.). The Philosophical Series (43 portraits) (30s.). The Entire Series (68 portraits), on plate paper, $7.50 (35s.). ^ The higher prices in parentheses refer to foreign countries. Carriage prepaid. Single portraits, 25 cents. For subscribers who may prefer not to frame the portraits, a neat portfolio will be provided at a cost of $1.00 additional. "I have received the first installment of portraits of philosophers, and am very much pleased with them." ^Prof. David G. Ritchie, St. Andrews, Scotland. "I congratulate you on the magnificent character of the portraits, and I feel proud to have such adornments for my lecture room." — /. /. McNulty, Professor of Philosophy in the College of the City of New York. THE OPEN COURT PUBLISHING CO. p. O. Drawer F 378-388 Wabash Avenue, Chicago, 111. Darwin and After Darwin (i Vols. ) By George John Romanes, m. a. , ll. d. , f. r. s. Third Edition, with portrait of Darwin and 125 Illustrations. Pages XIV, 460. Cloth. $2M. Vol. I The Darwinian Theory. Third Edition, with portrait of Pages XIV, 460. Cloth. $1. Vol. II Post-Darwinian Questions. Heredity and Utility Third Edition, with portrait of Romanes. Pages XII, 344. Cloth. $1.50. Vol. Ill Post-Darwinian Questions. Isolation and Physical Selection Second Edition, with portrait of Gulick. Pages 181. Cloth. m.oo. Three Volumes supplied to one order, $4.00 Net. PRESS NOTES "A brilliantly written work. " "The clearest and simplest book that has —Revieiv of Rguicws appeared in the sphere of the problems it "The best single volume on the general sub- discusses." Chicago Dial ject since Dar»vin's time." —American Naturalist "Contains the ripest results of deep study of "The most lucid and masterly presentation the evolutionary problem. . . . No stu- of the Darwinian theory yet written." dent of the subject can afford to neglect —Public Opinion xhis last volume of Romanes." "The best modem handbook of evolution." Bibltotheca Sacra — The Nation Portraits of Darwin In souvenir form, beautifully printed on fine extra heavy- proofing paper, 9% x 123^ inches. Ten cents a copy Every student of Biology should possess a copy of this portrait as a souvenir of Darwin's Centenary. A great man's portrait is a constant reminder and object lesson to every student of his work. A special price of $5.00 per hundred to teachers of Biology for class dis- tribution when ordered in lots of 100 or more. Send for complete illustr-ated catalogue. THE OPEN COURT PUBLISHING CO. 378-388 WABASH AVENUE, CHICAGO The Uncaused Being and the Criterion of Truth By E. Z. Derr, M. D. The object of the author is to com- bat the doctrine that the universe is a self-existent or uncreated thing. The method pursued is original. Cer- tain fundamental facts which have never been brought to bear on any argument for the existence of a crea- tor are presented, from which facts Dr. Derr deduces his Criterion of Truth. This criterion is applied in refutation of the Pantheistic doctrine. A profoundly philosophical work. — San Francisco Argonaut. Qearly and forcefully expressed. — Utica Obsgrver. $1.00 net; by mail, $1.08 The Why of the Will The Unity of the Universe By P. W. Van Peyma, M. D. The author seeks to show in plain and simple language that thought and will are definitely and inevitably de- termined by the circumstances of the moment, by the condition of facts of individuality and of environment; that like all other phenomena in na- ture, our thoughts and our volitions are but links in the natural sequence of events, but expressions of the law of antecedent and consequent. His general proposition is supported by cogent and comprehensive illustra- tions and arguments. A very little book quantitatively, but a very great one quaMtativ tly.—Homiletic Review. 80 cents net; by mail, 87 cents I Choose By Gertrude Capen Whitney This brilliant story is written with a purpose, but its teaching is so skil- fully woven into the tale that there is no hint of preaching. Here is por- trayed with sure touch, but with no sensationalism, a condition which so- cial workers everywhere are striving to overcome, and this presentation of this subject will appeal especially to those engaged in this labor for hu- manity. The author strives to help mankind to realize and utilize its divine right of choice through this story of Mary Ellen. Ori^nal, powerful, vivid. — Boston Globe. A life history, intensely dramatic and interest compeUing.— Confon Journal. $1.00 net; by mail, $1.08 Yet Speaketh He By Gertrude Capen Whitney This story of the eternal influence of a life portrays with the pen of an artist the history of a character moulded largely by the splendid but invisible life of another. The allegory by which one of the greatest of truths is presented is as original as it is beautiful. Hand- somely printed and bound, the book makes an ideal gift for either grown- ups or children. This book is a classic in its particular line. The reader's one regret, after its pages have been gone over, is that the book is much too brief. — Detroit News Tribune. Half essay, half story, and all a fine little bit of philosophy that touches the understanding at some^ very practical points. — Des Moines Capital. 80 cents net; by mail, 87 cents Sherman, French & Company Publishers Boston