In Russia I had the opportunity to study a religion of a very different sort—the Russo-Greek Church. While this church no doubt contains many devoted Christian men and women, it is, on the whole, a fossilized system; the vast body of the people being brought up to rely mainly on fetishes of various sorts. The services were, many of them, magnificent, and the music most beautiful; but it was discouraging to reflect that the condition of the Russian peasantry, ignorant, besotted, and debased, was the outcome of so many centuries of complete control by this great branch of the Christian Church. It had for ages possessed the fullest power for developing the intellect, the morals, and the religion of the people, and here was the result. Experience of Russian life is hardly calculated to increase, in any thinking man, confidence in its divine origin or guidance. One bears in mind at such times the words of the blessed Founder of Christianity himself, "By their fruits ye shall know them."

But the most unfavorable impression was made upon me in Italy. It was the palmy period of reactionary despotism. Hapsburgs in the north, Neapolitan Bourbons in the south, petty tyrants scattered through the country, all practically doing their worst; and, in their midst, Pius IX, maintained in the temporal power by French bayonets. It was the time when the little Jewish child Mortara was taken from his parents, in spite of their agonizing appeals to all Europe; when the Madiai family were imprisoned for reading the Bible with their friends in their own house; when monks swarmed everywhere, gross and dirty; when, at the centers of power, the Jesuits had it all their own way,—as they generally do when the final exasperating impulse is needed to bring on a revolution. All old abuses of the church were at their highest flavor. So far as ceremonial was concerned, nothing could be more gorgeous than the services at St. Peter's as conducted by Pope Pius IX. For such duties no one could be better fitted; for he was handsome, kindly, and dignified, with a beautiful, ringing voice.

During Holy Week of 1856 I was present at various services in which he took the main part, in the Sistine Chapel and elsewhere; but most striking of all were his celebration of pontifical high mass beneath the dome of St. Peter's on Easter morning, and his appearance on the balcony in front of the cathedral afterward. The effect of the first ceremony was somewhat injured by the easy-going manners of some of the attendant cardinals. It was difficult to imagine that they believed really in the tremendous doctrine involved in the mass when one saw them taking snuff in the midst of the most solemn prayers, and going through the whole in the most perfunctory fashion. At the close of the service, the Pope, being borne on his throne by Roman nobles, surrounded by cardinals and princes, and wearing the triple crown, gave his blessing to the city and to the world. There must have been over ten thousand of us in the piazza to receive it, and no one could have performed his part more perfectly. Arising from his throne, and stretching forth his hands with a striking gesture, he chanted a benediction heard by every one present, even to the remotest corners of the square. Many years afterward, Lord Odo Russell, British ambassador at Berlin, on my mentioning the splendor of this ceremony to him, said to me, "Yes, you are right; but it was on one of those occasions that I discovered that the Pope was mortal." On my asking him how it was, he said, "I had occasion, as the British diplomatic representative, to call on Pope Pius IX on Easter Monday, and, after finishing my business with him, told him that I had been present at the benediction in front of St. Peter's on the day before, and had been much impressed by the beauty of his voice; and I added, 'Your Holiness must have been trained as a singer.' At this the Pope was evidently greatly pleased, and answered, 'You are right, I WAS trained as a singer; BUT YOU OUGHT TO HAVE HEARD ME TWO OR THREE YEARS AGO.'"

But while these great services at St. Peter's in those halcyon days were perfect in their kind, the same could not be said of many others. The worst that I ever saw—one which especially dwells in my memory—was at Pisa. I had previously visited the place and knew it well, so that when, one Sunday morning, a Canadian clergyman at the hotel wished to go to the cathedral, I offered to guide him. He was evidently a man of deep sincerity, and, as was soon revealed by his conversation, of high-church and even ritualistic tendencies; but, to my great surprise, he remarked that he had never attended service in a Roman Catholic church. Arriving at the cathedral too late for the high celebration, we walked down the nave until we came to a side altar where a priest was going through a low mass, with a small congregation of delayed worshipers, and we took our place back of these. The priest raced through the service at the highest possible speed. His motions were like those of an automaton: he kept turning quickly to and fro as if on a pivot; clasping his hands before his breast as if by machinery; bowing his head as if it moved by a spring in his neck; mumbling and rattling like wind in a chimney; the choir-boy who served the mass with him jingling his bell as irreverently as if he were conducting a green-grocer's cart. My Anglican companion immediately began to be unhappy, and was soon deeply distressed. He groaned again and again. He whispered, "Good heavens, is it like this? Is this the way they do it? This is fearful!" As we came from the church he was very sorrowful, and I administered to him such comfort as I could, but nothing could remedy this most painful disenchantment.

And here I may say that I have never been able to understand how any Anglican churchman can feel any insufficiency in the Lord's Supper as administered in his own branch of the church. I have never taken part in it, but more than once I have lingered to see it, and even in its simplest form it has always greatly impressed me. It is a service which all can understand; its words have come down through the ages; its ceremonial is calm, comprehensible, touching; and the whole idea of communion in memory of the last scene in the Saviour's life, which brings the worshiper into loving relation not only with him, but with all the church, militant and triumphant, is, to my mind, infinitely nobler and more religious than all paraphernalia, genuflexions, and man-millinery. How any Protestant, however "high" in his tendencies, can feel otherwise is incomprehensible to me.

At that first of my many visits to Rome, there had come one experience which had greatly softened any of my inherited Protestant prejudices. Our party had been lumbering along all day on the road from Civita Vecchia, when suddenly there dashed by us a fine traveling-coach drawn by four horses ridden by postilions. Hardly had it passed when there came a scream, and our carriage stopped. We at first took it for granted that it was an attack by bandits, but, on getting out and approaching the other coach, found that one of the postilions, a beautiful Italian boy of sixteen, in jaunty costume, had been thrown from his horse, had been run over by the wheels of the coach, and now lay at the roadside gasping his last. We stood about him, trying to ease his pain, when a young priest came running from a neighboring church. He showed no deference to the gorgeously dressed personages who had descended from the coach; he was regardless of all conventionalities, oblivious of all surroundings, his one thought being evidently of his duty to the poor sufferer stretched out before him. He knelt, tenderly kissed the boy, administered extreme unction, and repeated softly and earnestly the prayers for the dying, to which fervent responses came from the peasants kneeling about him. The whole scene did much to tone down the feelings which had been aroused the previous day by the filth and beggary at the papal port where we had landed, and to prepare me for a more charitable judgment of what I was to see in the papal city.

But an early experience in Rome showed a less beautiful manifestation of Christian zeal. We were a band of students, six in number, who had just closed a year of study at the University of Berlin; and the youngest, whom I will call Jack Smith, was a bright young fellow, son of a wealthy New England manufacturer. The evening after arriving in Rome, Jack, calling on an American aunt, was introduced to a priest who happened to be making her a visit. It was instantly evident that the priest, Father Cataldi, knew what Jack's worldly prospects were; for from the first he was excessively polite to the youth, and when the latter remarked that during his stay in Rome he would like to take Italian lessons, the priest volunteered to send him a teacher. Next day, at the appointed hour, the teacher appeared, and in the person of the priest himself. Thenceforward he stuck to the young American like a brother, kept him away from the rest of us as much as possible, and served not only as his teacher, but as his cicerone.

Among various dignitaries to whom he presented the young American was his Eminence Cardinal Tosti; and when the cardinal extended his hand to be kissed, Jack grasped and cordially shook it. The two clerical gentlemen were evidently disconcerted; but the priest said to the cardinal, in an undertone, "e un principe Americano," whereupon the cardinal seemed relieved and shook hands heartily.

One day, when the priest was not with our companion, we all visited one of the basilicas, where some great function was going on, and, though we found a crowd at the doors, obtained a sight of the high altar,—and there, in magnificent attire, in the midst of the great prelates, was a person who bore a most striking resemblance to Jack's clerical guide. We were all struck by this curious coincidence, but concluded that in the distance and through the clouds of incense we had simply seen a chance resemblance, and in the multitude of matters we soon forgot it. A month afterward, as we were leaving Rome, Jack asked his new friend for his bill, whereupon the priest drew himself up with a superb gesture and, presenting his card, said: "You evidently do not know who I am." The card bore the inscription, "Monsignor Cataldi, Master of the Papal Ceremonies." The young American was quite confounded, but listened submissively while this dignitary expressed the hope that they might yet meet within the pale of that church which alone could give a claim to salvation.

The condition of Rome at that period was not such as to induce much respect for priestly government. Anything more dirty, slipshod, and wretched could hardly be imagined. No railways had yet been allowed; the Vatican monsignori feeling by instinct the truth stated by Buckle, that railways promote the coming in of new ideas. Nor did the moral condition of the people seem to be any better.

Any one who visits Rome to-day, with the army of monks swept out of the place, with streets well cleaned, with the excavations scientifically conducted, with a government which, whatever its faults, is at any rate patriotic, finds it difficult to imagine the vileness of the city under the old regime.

But, bad as was Rome, Naples was worse. The wretched Bourbon then on the throne, "King Bomba," was the worst of his kind. Our minister of that period, Mr. Robert Dale Owen, gave me some accounts of the condition of things. He told me, as a matter of fact, that any young man showing earnest purpose of any sort was immediately suspected and discouraged, while worthless young debauchees were regarded as harmless, and therefore favored.

The most cherished counselor of the King was Apuzzo, Archbishop of Sorrento. In addition to what I have already said of Leopardi's political catechism, which the archbishop forced upon the people, I may note that this work took great pains to show that no education was needed save just enough to enable each man to accomplish his duties within the little sphere in which he was born, and that for the great body of the people education was a curse rather than a blessing. The result of this policy was evident: the number of persons unable to read or write, which was from forty to fifty per cent. in Piedmont, was from sixty to sixty-five per cent. in Rome, from eighty to eighty-five per cent. in the Papal States, and above eighty-five per cent. in Naples and Sicily.[38]

[38] See maps in Vol. II, of "L'Italis Economica nel 1873" (Roma, Tipografia Barbera, 1873). This work was the result of official surveys and most careful studies made by leading economists and statisticians. For a copy of it I am indebted to Mr. H. N. Gay, Fellow of Harvard University.

I also had the advantage of being present at the great religious function of Naples—the liquefaction of the blood of St. Januarius, patron of the city. It was in the gorgeous chapel of the saint which forms part of the Cathedral of Naples, and the place was filled with devout worshipers of every class, from the officials in court dress, representing the Bourbon king, down to the lowest lazzaroni. The reliquary of silver gilt, shaped like a large human head, and supposed to contain the skull of the saint, was first placed upon the altar; next, two vials, containing a dark substance said to be his blood, were also placed upon the altar, near the head. As the priests said prayers, they turned the vials from time to time; and, the liquefaction being somewhat delayed, the great crowd of people burst out into more and more impassioned expostulations and petitions to the saint. Just in front of the altar were the lazzaroni who claimed to be descendants of the saint's family, and these were especially importunate: at such times they beg, they scold, they even threaten; they have been known to abuse the saint roundly, and to tell him that, if he does not care to show his favor to the city by liquefying his blood, St. Cosmo and St. Damian are just as good saints as he, and will, no doubt, be very glad to have the city devote itself to them. At last, as we were beginning to be impatient, the priest, turning the vials suddenly, announced that the saint had performed the miracle, and instantly priests, people, choir, and organ burst forth into a great "Te Deum"; bells rang and cannon roared; a procession was formed, and the shrine containing the saint's relics was carried through the streets, the people prostrating themselves on both sides of the way and showering rose-leaves upon the shrine and upon the path before it. The contents of these precious vials are an interesting relic indeed, for they represent to us vividly that period when men who were willing to go to the stake for their religious opinions thought it not wrong to "save souls" by pious mendacity and consecrated fraud. To the scientific eye this miracle is very simple: the vials contain, no doubt, one of those waxy mixtures fusing at low temperature, which, while kept in its place within the cold stone walls of the church, remains solid, but which, upon being brought out into the hot, crowded chapel and fondled by the warm hands of the priests, gradually softens and becomes liquid. It was curious to note, at the time above mentioned, that even the high functionaries representing the King looked at the miracle with awe: they evidently found "joy in believing," and one of them assured me that the only thing which COULD cause it was the direct exercise of miraculous power.

So, too, I had here an opportunity to study one of the fundamental ideas of the prevalent theology—namely, the doctrine of "intercession," which has played such a part not only in Catholic but in Protestant countries,—the idea that, just as in an earthly court back-stairs influence is necessary to secure favor, so it must be in the heavenly courts. I was much edified by the way in which this doctrine was presented in certain great pictures representing the intervention of the Almighty to save Naples from the plague. One of them, as I remember it, represented, on an enormous canvas, the whole transaction as follows: In the immediate foreground the people of Naples were represented on their knees before their magistrates, begging them to rescue the city from the pestilence; farther back the magistrates were represented as on their knees before the monks, begging for their prayers; the monks were on their knees before St. Januarius, begging him to intervene; St. Januarius was then represented as on his knees before the Blessed Virgin; the Blessed Virgin was then pictured as beseeching her divine Son; and he at last was represented as presenting the petition to a triangle in the heavens behind which appeared the lineaments of a venerable face.

One can understand, after seeing pictures of this kind, what Erasmus was thinking of, five hundred years ago, when he wrote his colloquy of "The Shipwreck," the most exquisite satire on mediaeval doctrine ever made. After a most comical account of the petitions and promises made by the shipwrecked to various saints, Adolphus says: "To which of the saints did you pray?" Antony answers, "To not one of them all, I assure you. I don't like your way of bargaining with the saints: 'Do this and I 'll do that. Here is so much for so much. Save me and I will give you a taper or go on a pilgrimage.' Just think of it! I should certainly have prayed to St. Peter, if to any saint; for he stands at the door of heaven, and so would be likeliest to hear. But before he could go to the Almighty and tell him my condition, I might be fifty fathoms under water." Adolphus: "What did you do then?" Antony: "I went straight to God himself, and said my prayer to him; the saints neither hear so readily nor give so willingly."

In the city itself were filth, blasphemy, and obscenity unspeakable. No stranger could take his seat at a cafe without having proposals openly made to him which would have disgraced Pompeii. Cheatery and lying prevailed on all sides. Outside the city was brigandage,—so much so that various parties going to Paestum took pains to combine their forces and to bear arms.

This, then, was the outcome of fifteen hundred years of Christian civilization in a land which had been entirely in the hands of the church authorities ever since the downfall of the Roman Empire; a country in which education, intellectual, moral, and religious, had been from the first in the hands of a body, claiming infallibility in its teaching of faith and morals, which had molded rulers and people at its own will during all these centuries. This was the result! It seemed to me then, as it seems to me now, a reductio ad absurdum of the claims of any church to superintend the education of a people; and if it be insisted that there is anything exceptional in Italy, one may point for examples of the same results to Spain, the Spanish republics, Poland, and sundry other countries.

Before going to Italy, I had taken pains to read as much as possible of the history of the country, and, among other works, had waded through the ten octavo volumes of Sismondi's "History of the Italian Republics," as well as Gibbon's "Decline and Fall of the Roman Empire"; and this history had served to show me what any body of ecclesiastics, not responsible to sound lay opinion, may become. In looking over the past history and present condition of Italy, there constantly rang in my ears that great warning by Christ himself, "By their fruits ye shall know them."



CHAPTER LXI

IN LATER YEARS—1856-1905

On my return to America I remained for a short time as a resident graduate at New Haven, and there gained a friend who influenced me most happily. This was Professor George Park Fisher, at that time in charge of the university pulpit, an admirable scholar and historian. His religious nature, rooted in New England orthodoxy, had come to a broad and noble bloom and fruitage. Witty and humorous, while deeply thoughtful, his discussions were of great value to me, and our long walks together remain among the most pleasing recollections of my life. He had a genius for conversation; in fact, he was one of the two or three best conversationists I have ever known, and his influence on my thinking, both as regards religious and secular questions, was thoroughly good. While we did not by any means fully agree, I came to see more clearly than ever what a really enlightened Christianity can do for a man.

I had returned to America in the hope of influencing opinion from a professor's chair, and my dear old friend Professor—afterward President—Porter urged me to remain in New Haven, assuring me that the professorship of history for which I had been preparing myself abroad would be open to me there. A few years later a professorship at Yale was offered me, and in a way for which I shall always be grateful; but it was not the professorship of history: from that I was debarred by my religious views, and therefore it was that, having been elected to a professorship in that department at the State University of Michigan, I immediately and gladly entered upon its duties.

Installed in this new position at Ann Arbor, I not only threw myself very heartily into my work, but became interested in church and other good work as it went on about me. From the force of old associations, and because my family had also been brought up in the Episcopal Church, I attended its services regularly; and, while it represented much that I could not accept, there were noble men in it who became my very dear friends, with whom I was glad to work.

It has always seemed to me rather an amusing episode in my life during this period that, in spite of grave doubts regarding my orthodoxy, my friends elected me vestryman of St. Andrew's Church at Ann Arbor, and gave me full power to select and call a rector for the parish at my next vacation excursion in the East. This in due time I proceeded to do. Attending the convention of the Episcopal Church in the diocese of Western New York, I consulted with various clerical friends, visited one or two places in order to hear sundry clergymen who were recommended to me, and at last called to our rectorate a man who proved to be not only a blessing to that parish, but to the State at large. In the annals of American charitable work his name is writ large, though probably there never lived a man more averse to publicity. He has since been made a bishop, and in that capacity has shown the same self-sacrifice and devotion to works of mercy which marked his career as pastor.

As to my religious ideas in general, they were at that time influenced in various ways. I read much ecclesiastical history as given by leading authorities, Protestant and Catholic, and in various original treatises by thinkers eminent in the history of the church. A marked influence was exercised upon me by reading sundry lives of the mediaeval saints: even the quaintest of these showed me how, in spite of childlike credulity, most noble lives had been led, well worthy to be pondered over in these later centuries.

The general effect of this reading was to arouse in me admiration for the men who have taken leading parts in developing the great religions of the world, and especially Christianity, whether Catholic or Protestant; but it also caused me to distrust, more and more, every sort of theological dogmatism. More and more clear it became that ecclesiastical dogmas are but steps in the evolution of various religions, and that, in view of the fact that the main underlying ideas are common to all, a beneficent evolution is to continue.

This latter idea was strengthened by my careful reading of Sale's translation of the Koran, which showed me that even Mohammedanism is not wholly the tissue of folly and imposture which in those days it was generally represented to be.

Influence was also exerted upon me by various other books, and especially by Fra Paolo Sarpi's "History of the Council of Trent," probably the most racy and pungent piece of ecclesiastical history ever written; and though I also read as antidotes the history of the Council by Pallavicini, and copious extracts from Bossuet, Archbishop Spalding, and Balmez, Father Paul taught me, as an Italian historian phrases it, "how the Holy Spirit conducts church councils." At a later period Dean Stanley made a similar revelation in his account of the Council of Nicaea.

The works of Buckle, Lecky, and Draper, which were then appearing, laid open much to me. All these authors showed me how temporary, in the sum of things, is any popular theology; and, finally, the dawn of the Darwinian hypothesis came to reveal a whole new orb of thought absolutely fatal to the claims of various churches, sects, and sacred books to contain the only or the final word of God to man. The old dogma of "the fall of man" had soon fully disappeared, and in its place there rose more and more into view the idea of the rise of man.

But while my view was thus broadened, no hostility to religion found lodgment in my mind: of all the books which I read at that time, Stanley's life of Arnold exercised the greatest influence upon me. It showed that a man might cast aside much which churches regard as essential, and might strive for breadth and comprehension in Christianity, while yet remaining in healthful relations with the church. I also read with profit and pleasure the Rev. Thomas Beecher's book, "Our Seven Churches," which showed that each Christian sect in America has a certain work to do, and does it well; also, the sermons of Robertson, Phillips Brooks, and Theodore Munger, which revealed a beauty in Christianity before unknown to me.

Another influence was of a very different sort. From time to time I went on hunting excursions with the pastor of the Methodist Episcopal church at Ann Arbor; and though he made no parade of religion, there was in him a genial, manly piety which bettered me.

But I cannot say that this good influence was always exercised upon me by his coreligionists. There was especially one, who rose to be a "presiding elder," very narrow, very shrewd, and very bitter against the State University, yet constantly placing himself in comical dilemmas. On one occasion, when I asked him regarding his relations with clergymen of other religious bodies, he spoke of the Roman Catholics and said that he had made a determined effort to convert the Bishop of Detroit. On my asking for particulars, he answered that, calling upon the bishop, he had spoken very solemnly to him and told him that he was endangering his own salvation as well as that of his flock; that at first the bishop was evidently inclined to be harsh; but that, on finding that he—the Methodist brother—disliked the Presbyterian Dr. Duffield, who had recently attacked Catholic doctrine, as much as the bishop did, the relations between them grew better, so that they talked together very amicably.

At this point in our conversation a puzzled expression overspread the elder's face and he said, "The most singular experience I ever had was with a French Catholic priest in Monroe. Being in that town and having a day or two of vacation, I felt it my duty to go and remonstrate with him. I found him very polite, especially after I had told him that his bishop had received me and discussed religious questions with me. Presently, wishing to make an impression on the priest, I fixed my eyes on him very earnestly and said as solemnly as I could, 'Do you know that you are leading your flock straight down to hell?' To this the priest made a very singular answer,—very singular, indeed. He said, 'Did you talk like that to the bishop?' I answered, 'Yes, I did.' 'Didn't he kick you out of his house?' 'No, he didn't.' 'Then,' said the priest, 'I won't.'" And the good elder, during the whole of this story, evidently thought that the point of it was, somehow, against the PRIEST!

As a professor at the University of Michigan lecturing upon modern history, I, of course, showed my feelings in opposition to slavery, which was then completely dominant in the nation, and, to all appearance, intrenched in our institutions forever. From time to time I also said some things which made the more sensitive orthodox brethren uneasy; though, as I look back upon them now, they seem to me very mild indeed. In these days they could be said, and would be said, by great numbers of devoted members of all Christian churches. These expressions of mine favored toleration and dwelt upon the absurdity of distinctions between Christians on account of beliefs which individuals or communities have happened to inherit. Nothing like an attack upon Christianity itself, or upon anything vital to it, did I ever make; indeed, my inclinations were not in that direction: my greatest desire was to set men and women at thinking, for I felt sure that if they would really think, in the light of human history, they would more and more dwell on what is permanent in Christianity and less and less on what is transient; more and more on its universal truths, less and less upon the creeds, forms, and observances in which these gems are set; more and more on what draws men together, less and less on that which keeps them apart.

I became convinced that what the world needed was more religion rather than less; more devotion to humanity and less preaching of dogmas. Whenever I spoke of religion, it was not to say a word against any existing form; but I especially referred, as my ideals of religious conduct, to the declaration of Micah, beginning with the words, "What doth the Lord require of thee?"; to the Sermon on the Mount; to the definition of "pure religion and undefiled" given by St. James; and to some of the wonderful utterances of St. Paul. But even this alarmed two or three very good men; they were much exercised over what they called my "indifferentism"; and when I was chosen, somewhat later, to the presidency of Cornell University, I found that they had thought it their duty to write letters urging various trustees to prevent the election of so dangerous a heretic.

Scattered through the Michigan university town were a number of people who had broken from the old faith and were groping about to find a new one, but, as a rule, with such insufficient knowledge of the real basis of belief or skepticism that the religion they found seemed less valuable to them than the one they had left. Thiers, Voltairian though he was, has well said, "The only altars which are not ridiculous are the old altars."

Some of the best of these people, having lost very dear children, had taken refuge in what was called "spiritualism"; and I was invited to witness some of the "manifestations from the spirit-land," and assured that they would leave no doubt in my mind as to their tremendous reality. Among those who thus invited me were a county judge of high standing, and his wife, one of the most lovely and accomplished of women. They had lost their only daughter, a beautiful creature just budding into womanhood, and they thought that "spiritualism" had given her back to them. As they told me wonderful things regarding the revelations made by sundry eminent mediums, I accepted their invitation to witness some of these, and went to the seances with a perfectly open and impartial mind. I saw nothing antecedently improbable in phenomena of that sort; indeed, it seemed to me that it might be a blessed thing if there were really something in it all; but examination showed me in this, as in all other cases where I have investigated so-called "spirit revelations," nothing save the worthlessness of human testimony to the miraculous. These miracles were the cheapest and poorest of jugglery, and the mediums were, without exception, of a type below contempt. There was, indeed, a revelation to me, not of a spirit-world beyond the grave, but of a spirit-world about me, peopled with the spirits of good and loving men and women who find "joy in believing" what they wish to believe. Compared with this new worship, I felt that the old was infinitely more honest, substantial, and healthful; and never since have I desired to promote revolutionary changes in religion. Such changes, to be good, must be evolutionary, gradual, and in obedience to slowly increasing knowledge: such a change is now evidently going on, irresistibly, and quite as rapidly as is desirable.

There were other singular experiences. One day a student said to me that an old man living not far from the university grounds was very ill and wished to see me. I called at once, and found him stretched out on his bed and greatly emaciated with consumption. He was a Hicksite Quaker. As I entered the room he said, "Friend, I hear good things of thee: thou art telling the truth; let me bear my testimony before thee. I believe in God and in a future life, but in little else which the churches teach. I am dying. Within two or three days, at furthest, I shall be in my coffin. Yet I look on the future with no anxiety; I am in the hands of my loving Father, and have no more fear of passing through the gate of death into the future life than of passing through yonder door into the next room." After kindly talk I left him, and next day learned that he had quietly passed away.

After about five years of duty in the University of Michigan, I was brought into the main charge of the newly established Cornell University; and in this new position, while no real change took place in my fundamental religious ideas, there were conflicting influences, sometimes unfortunate, but in the main happy. In other chapters of these reminiscences I have shown to what unjust attacks the new institution and all connected with it were subjected by the agents and votaries of various denominational colleges. At times this embittered me, but the ultimate result always was that it stirred me to new efforts. Whatever ill feelings arose from these onslaughts were more than made up after the establishment of the Sage Chapel pulpit. I have shown elsewhere how, at my instance, provision was made by a public-spirited man for calling the most distinguished preachers of all denominations, and how, the selection of these having been left to me, I chose them from the most eminent men in the various Christian bodies. My intercourse with these, as well as my hearing their discourses, broadened and deepened my religious feeling, and I regard this as among the especially happy things of my life.

Another feature of the university was not so helpful to me. I have spoken in another chapter regarding the establishment of Barnes Hall at Cornell as a center of work for the Christian Association and other religious organizations of the university, and of my pleasure in aiding the work there done and in noting its good results. At various times I attended the services of the Young Men's Christian Association; and while they often touched me, I cannot say that they always edified me. I am especially fond of the psalms attributed to David, which are, for me, the highest of poetry; and I am also very fond of the great and noble hymns of the church, Catholic and Protestant, and especially susceptible to the best church music, from Bach and Handel to Mason and Neale: but the sort of revival hymns which are generally sung in Christian Associations, and which date mainly from the Moody and Sankey period, do not appeal to my best feelings in any respect. They seem to me very thin and gushy. This feeling of mine is not essentially unorthodox, for I once heard it expressed by an eminent orthodox clergyman in terms much stronger than any which I have ever used. Said he, "When I was young, congregations used to sing such psalms as this:

"The Lord descended from above, And bowed the heavens most high; And underneath His feet He cast The darkness of the sky.

"On cherubim and seraphim Right royally He rode, And on the wings of mighty winds Came flying all abroad.

"His seat is on the mighty floods, Their fury to restrain; And He, our everlasting Lord, Forevermore shall reign.

"But now," he continued, "the congregation gets together and a lot of boys and girls sing:

"Lawd, how oft I long to know— Oft it gives me anxious thought— Do I love Thee, Lawd, or no; Am I Thine, or am I nawt!

"There," said he, "is the difference between a religion which believes in a righteous sovereign Ruler of the universe, and a maudlin sentiment incapable of any real, continued, determined effort."

I must confess that this view of my orthodox friend strikes me as just. It seems to me that one of the first needs of large branches of the Christian Church is to weed out a great mass of sickly, sentimental worship of no one knows what, and to replace it with psalms and hymns which show a firm reliance upon the Lord God Almighty.

It is with this view that I promoted in the university chapel the simple antiphonal reading of the psalms by the whole congregation. Best of all would it be to chant the Psalter; the clergyman, with a portion of the choir, leading on one side, and the other section of the choir and the congregation at large chanting the responses. But this is, as regards most Protestant churches, a counsel of perfection.

Staying in London after the close of my university presidency, I was subject to another influence which has wrought with power upon some strong men. It was my wont to attend service in some one of the churches interesting from a historical point of view or holding out the prospect of a good sermon; but, probably, a combination which I occasionally made would not be approved by my more orthodox fellow-churchmen. For at times I found pleasure and profit in attending the service before sermon on Sunday afternoon at St. Paul's, and then going to the neighboring Positivist Conventicle in Fetter Lane to hear Frederic Harrison and others. Harrison's discourses were admirable, and one upon Roman civilization was most suggestive of fruitful thought. My tendency has always been strongly toward hero-worship, and this feature of the Positivist creed and practice especially attracted me; while the superb and ennobling music of St. Paul's kept me in a religious atmosphere during any discourse which succeeded it.

My favorite reading at this period was the "Bible for Learners," a book most thoughtfully edited by three of the foremost scholars of modern Europe—Hooykaas, Oort, and Kuenen. Simple as the book is, it made a deep impression upon me, rehabilitating the Bible in my mind, showing it to be a collection of literature and moral truths unspeakably precious to all Christian nations and to every Christian man. At a later period, readings in the works of Renan, Pfleiderer, Cheyne, Harnack, Sayce, and others strengthened me in my liberal tendencies, without diminishing in the slightest my reverence for all that is noble in Christianity, past or present.

Another experience, while it did not perhaps set me in any new trains of thought, strengthened me in some of my earlier views. This was the revelation to me of Mohammedanism during my journey in the East. While Mohammedan fanaticism seems to me one of the great misfortunes of the world, Mohammedan worship, as I first saw it, made a deep impression on me. Our train was slowly moving into Cairo, and stopped for a time just outside the city; the Pyramids were visible in the distance, but my thoughts were turned from them by a picture in the foreground. Under a spreading palm-tree, a tall Egyptian suddenly arose to his full height, took off an outer covering from his shoulders, laid it upon the ground, and then solemnly prostrated himself and went through his prayers, addressing them in the direction of Mecca. He was utterly oblivious of the crowd about him, and the simplicity, directness, and reverence in his whole movement appealed to me strongly. At various other times, on the desert, in the bazaars, in the mosques, and on the Nile boats, I witnessed similar scenes, and my broad-churchmanship was thereby made broader. Nor was this general effect diminished by my visit to the howling and whirling dervishes. The manifestations of their zeal ranged themselves clearly in the same category with those evident in American camp-meetings, and I now understood better than ever what the Rev. Dr. Bacon of New Haven meant when, after returning from the East, he alluded to certain Christian "revivalists" as "howling dervishes."

I must say, too, that while I loved and admired many Christian missionaries whom I saw in the East, and rejoiced in the work of their schools, the utter narrowness of some of them was discouraging. Anything more cold, forbidding, and certain of extinction than the worship of the "United Presbyterians" at the mission church at Cairo I have never seen, save possibly that of sundry Calvinists at Paris. Nor have I ever heard anything more defiant of sane thought and right reason than the utterances of some of these excellent men.

But the general effect of all these experiences, as I now think, was to aid in a healthful evolution of my religious ideas.

It may now be asked what is the summing up of my relation to religion, as looked upon in the last years of a long life, during which I have had many suggestions to thought upon it, many opportunities to hear eminent religionists of almost every creed discuss it, and many chances to observe its workings in the multitude of systems prevalent in various countries.

As a beginning, I would answer that, having for many years supplemented my earlier observations and studies by special researches into the relations between science and religion, my conviction has been strengthened that religion in its true sense—namely, the bringing of humanity into normal relations with that Power, not ourselves, in the universe, which makes for righteousness—is now, as it always has been, a need absolute, pressing, and increasing.

As to the character of such normal relations, I feel that they involve a sense of need for worship: for praise and prayer, public and private. If fine-spun theories are presented as to the necessary superfluity of praise to a perfect Being, and the necessary inutility of prayer in a world governed by laws, my answer is that law is as likely to obtain in the spiritual as in the natural world: that while it may not be in accordance with physical laws to pray for the annihilation of a cloud and the cessation of a rain-storm, it may well be in accordance with spiritual laws that communication take place between the Infinite and finite minds; that helpful inspiration may be thus obtained,—greater power, clearer vision, higher aims.

As to the question between worship by man as an individual being, face to face with the Divine Power, and worship by human beings in common, as brethren moved to express common ideas, needs, hopes, efforts, aspirations, I attribute vast value to both.

As to the first. Each individual of us has perhaps an even more inadequate conception of "the God and father of us all" than a plant has of a man; and yet the universal consciousness of our race obliges a human being under normal conditions to feel the need of betterment, of help, of thankfulness. It would seem best for every man to cultivate the thoughts, relations, and practices which he finds most accordant with such feelings and most satisfying to such needs.

As to the second. The universal normal consciousness of humanity seems to demand some form of worship in common with one's fellow-men. All forms adopted by men under normal conditions, whether in cathedrals, temples, mosques, or conventicles, clearly have uses and beauties of their own.

If it be said that all forms of belief or ceremonial obscure that worship, "in spirit and in truth," which aids high aspiration, my answer is that the incorporation, in beliefs and forms of worship, of what man needs for his spiritual sustenance seems to me analogous to the incorporation in his daily material food of what he needs for his physical sustenance. As a rule, the truths necessary for the sustenance and development of his higher nature would seem better assimilated when incorporated in forms of belief and worship, public or private, even though these beliefs and forms have imperfections or inadequacies. We do not support material life by consuming pure carbon, or nitrogen, or hydrogen: we take these in such admixtures as our experience shows to be best for us. We do not live by breathing pure oxygen: we take it diluted with other gases, and mainly with one which, if taken by itself, is deadly.

This is but a poor and rough analogy, but it seems a legitimate illustration of a fact which we must take account of in the whole history of the human race, past, present, and future.

It will, in my opinion, be a sad day for this or for any people when there shall have come in them an atrophy of the religious nature; when they shall have suppressed the need of communication, no matter how vague, with a supreme power in the universe; when the ties which bind men of similar modes of thought in the various religious organizations shall be dissolved; when men, instead of meeting their fellow-men in assemblages for public worship which give them a sense of brotherhood, shall lounge at home or in clubs; when men and women, instead of bringing themselves at stated periods into an atmosphere of prayer, praise, and aspiration, to hear the discussion of higher spiritual themes, to be stirred by appeals to their nobler nature in behalf of faith, hope, and charity, and to be moved by a closer realization of the fatherhood of God and the brotherhood of man, shall stay at home and give their thoughts to the Sunday papers or to the conduct of their business or to the languid search for some refuge from boredom.

But thus recognizing the normal need of religious ideas, feelings, and observances, I see in the history of these an evolution which has slowly brought our race out of lower forms of religion into higher, and which still continues. Nowhere is this more clearly mirrored than in our own sacred books; nowhere more distinctly seen than in what is going on about us; and one finds in this evolution, just as in the development of our race in other fields, survivals of outworn beliefs and observances which remain as mile-stones to mark human progress.

Belief in a God who is physically, intellectually, and morally but an enlarged "average man"—unjust, whimsical, revengeful, cruel, and so far from omnipotent that he has to make all sorts of interferences to rectify faults in his original scheme—is more and more fading away among the races controlling the world.

More and more the thinking and controlling races are developing the power of right reason; and more and more they are leaving to inferior and disappearing races the methods of theological dogmatism.

More and more, in all parts of the civilized world, is developing liberty of thought; and more and more is left behind the tyranny of formulas.

More and more is developing, in the leading nations, the conception of the world's sacred books as a literature in which, as in a mass of earthy material, the gems and gold of its religious thought are embedded; and more and more is left behind the belief in the literal, prosaic conformity to fact of all utterances in this literature.

To one who closely studies the history of humanity, evolution in religion is a certainty. Eddies there are,—counter-currents of passion, fanaticism, greed, hate, pride, folly, the unreason of mobs, the strife of parties, the dreams of mystics, the logic of dogmatists, and the lust for power of ecclesiastics,—but the great main tide is unmistakable.

What should be the attitude of thinking men, in view of all this? History, I think, teaches us that, just so far as is possible, the rule of our conduct should be to assist Evolution rather than Revolution. Religious revolution is at times inevitable, and at such times the rule of conduct should be to unite our efforts to the forces working for a new and better era; but religious revolutions are generally futile and always dangerous. As a rule, they have failed. Even when successful and beneficial, they have brought new evils. The Lutheran Church, resulting from the great religious revolution of the sixteenth century, became immediately after the death of Luther, and remained during generations, more inexcusably cruel and intolerant than Catholicism had ever been; the revolution which enthroned Calvinism in large parts of the British Empire and elsewhere brought new forms of unreason, oppression, and unhappiness; the revolution in France substituted for the crudities and absurdities of the old religion a "purified worship of the Supreme Being" under which came human sacrifices by thousands, followed by a reaction to an unreason more extreme than anything previously known. Goldwin Smith was right when he said, "Let us never glorify revolution."

Christianity, though far short of what it ought to be and will be, is to-day purer and better, in all its branches, than it has ever before been; and the same may be said of Judaism. Any man born into either of these forms of religion should, it seems to me, before breaking away from it, try as long as possible to promote its better evolution; aiding to increase breadth of view, toleration, indifference to unessentials, cooperation with good men and true of every faith. Melanchthon, St. Francis Xavier, Grotius, Thomasius, George Fox, Fenelon, the Wesleys, Moses Mendelssohn, Schleiermacher, Dr. Arnold, Channing, Phillips Brooks, and their like may well be our exemplars, despite all their limitations and imperfections.

I grant that there are circumstances which may oblige a self-respecting man to withdraw from religious organizations and assemblages. There may be reactionary zeal of rabbis, priests, deacons, destructive to all healthful advance of thought; there may be a degeneration of worship into fetishism; there may be control by young Levites whose minds are only adequate to decide the colors of altar-cloths and the cut of man-millinery; there may be control by men of middle age who preach a gospel of "hatred, malice, and all uncharitableness"; there may be tyranny by old men who will allow no statements of belief save those which they learned as children.

From such evils, there are, in America at least, many places of refuge; and, in case these fail, there are the treasures of religious thought accumulated from the days of Marcus Aurelius, St. Augustine, and Thomas a Kempis to such among us as Brooks, Gibbons, Munger, Henry Simmons, Rabbis Weinstock and Jacobs, and very many others. It may be allowed to a hard-worked man who has passed beyond the allotted threescore years and ten to say that he has found in general religious biography, Jewish, Catholic, and Protestant, and in the writings of men nobly inspired in all these fields, a help without which his life would have been poor indeed.

True, there will be at times need of strong resistance, and especially of resistance to all efforts by any clerical combination, whether of rabbis, priests, or ministers, no matter how excellent, to hamper scientific thought, to control public education, or to erect barriers and arouse hates between men. Both Religion and Science have suffered fearfully from unlimited clerical sway; but of the two, Religion has suffered most.

When one considers the outcome of national education entirely under the control of the church during over fifteen hundred years,—in France at the outbreak of the revolution of 1789, in Italy at the outbreak of the revolution of 1848, in the Spanish-American republics down to a very recent period, and in Spain, Poland, and elsewhere at this very hour,—one sees how delusive is the hope that a return to the ideas and methods of the "ages of faith" is likely to cure the evils that still linger among us.

The best way of aiding in a healthful evolution would seem to consist in firmly but decisively resisting all ecclesiastical efforts to control or thwart the legitimate work of science and education; in letting the light of modern research and thought into the religious atmosphere; and in cultivating, each for himself, obedience to "the first and great commandment, and the second which is like unto it," as given by the Blessed Founder of Christianity.



LIST OF PUBLICATIONS ON VARIOUS SUBJECTS ESPECIALLY HISTORICAL

BY ANDREW D. WHITE

The Greater Distinctions in Statesmanship. Yale Literary Prize Essay, in the "Yale Literary Magazine," 1852.

The Diplomatic History of Modern Times. De Forest Prize Oration, in the "Yale Literary Magazine," 1853.

Qualifications for American Citizenship. Clarke Senior Prize Essay, in the "Yale Literary Magazine," 1853.

Editorial and other articles in the "Yale Literary Magazine," 1852-1853.

Glimpses of Universal History. The "New Englander," Vol. XV, p. 398.

Care of the Poor in New Haven. A Report to the Authorities of Syracuse, New York. The "Tribune," New York, 1857.

Cathedral Builders and Mediaeval Sculptors. An address before the faculty and students of Yale College, 1857. With various additions and revisions between that period and 1885. (Published only by delivery before various university and general audiences.)

Jefferson and Slavery. The "Atlantic Monthly," Vol. IX, p. 29.

The Statesmanship of Richelieu. The "Atlantic Monthly," Vol. IX, p. 611.

The Development and Overthrow of Serfdom in Russia. The "Atlantic Monthly," Vol. X, p. 538.

Outlines of Courses of Lectures on History, Mediaeval and Modern, given at the University of Michigan. Various editions, Ann Arbor and Detroit, 1858-1863; another edition, Ithaca, 1872.

A Word from the North West; being historical and political statements in response to strictures in the "American Diary" of Dr. W. H. Russell. London, 1862. The same, Syracuse, New York, 1863.

A Review of the Governor's Message. Speech in the State Senate, 1864, embracing sundry historical details. Albany, 1864.

The Cornell University. Speech in the State Senate. Albany, 1865.

Plea for a Health Department in the City of New York. A speech in the New York State Senate. Albany, 1866.

The Most Bitter Foe of Nations, and the Way to Its Permanent Overthrow. An address before the Phi Beta Kappa Society at Yale College, 1866. New Haven, 1866.

Report on the Organization of a University, with historical details based upon the history of advanced education, presented to the trustees of Cornell University, October, 1866. Albany, 1867.

Address at the Inauguration of the first President of Cornell University, with historical details regarding university education. Ithaca, 1869.

The Historical and part of the Political Details in the Report of the Commission to Santo Domingo in 1871. Washington, 1871.

Report to the Trustees of Cornell University on the Establishment of the Sage College for Women, with historical details regarding the education of women in the United States and elsewhere. First edition, Ithaca, 1872.

Address to the Students of Cornell University and to the Citizens of Ithaca Oil the Recent Attack upon Mr. Cornell in the legislature. Albany and New York, 1873.

The Greater States of Continental Europe (including Italy, six lectures; Spain, three lectures; Austria, four lectures; The Netherlands, sis lectures; Prussia, five lectures; Russia, five lectures; Poland, two lectures; The Turkish Power, three lectures; France, from the Establishment of French Unity in the Fifteenth Century to Richelieu, four lectures). Syllabus prepared for the graduating classes of Cornell University. Ithaca, the University Press, 1874.

An Address before the State Agricultural Society, at the Capitol in Albany, on "Scientific and Industrial Education in the United States," giving historical details regarding the development of education in pure and applied science. New York, 1874. Reprint of the same in the "Popular Science Monthly," June, 1874.

The Relations of the National and State Governments to Advanced Education. Paper read before the National Educational Association at Detroit, August 5, 1874. Published in "Old and New," Boston, 1874.

An Abridged Bibliography of the French Revolution, published as an appendix to O 'Connor Morris's "History of the French Revolution." New York, 1875.

The Battle-fields of Science. An address delivered at the Cooper Institute, New York, and published in the "New York Tribune," 1875.

Paper Money Inflation in France: How it Came; What it Brought; and How it Ended. First edition, New York, 1876; abridged edition published by the New York Society for Political Education, 1882; revised edition with additions, New York, 1896.

The Warfare of Science. First American edition, New York, 1876; first English edition, with Prefatory Note by Professor John Tyndall, London, 1876; Swedish translation, with Preface by H. M. Melin, Lund, 1877.

Syllabus of Lectures on the General Development of Penal Law; Development and Disuse of Torture in Procedure and in Penalty; Progress of International Law; Origin and Decline of Slavery; etc. Given before the senior class of Cornell University, 1878. (Published only by delivery.)

The Provision for Higher Instruction in Subjects bearing directly upon Public Affairs, being one of the Reports of the United States Commissioners to the Paris Universal Exposition of 1878. Washington, 1878. New edition of the same work, with additions and extensions by Professor Herbert B. Adams, Baltimore, 1887.

James A. Garfield. Memorial Address. Ithaca, 1881.

Do the Spoils belong to the Victor?—embracing historical facts regarding the origin and progress of the "Spoils System." The "North American Review," February, 1882.

Prefatory Note to the American translation of Muller, "Political History of Recent Times." New York, 1882.

The New Germany, being a paper read before the American Geographical Society at New York. New York, 1882. German translation, Frankfort-on-the-Main, 1882.

Two addresses at Cleveland, Ohio, October, 1882. First, On a Plan for the Western Reserve University. Second, On the Education of the Freedmen. Ithaca, 1882.

Outlines of Lectures on History. Addressed to the students of Cornell University. Part I, "The first Century of Modern History," Ithaca, the University Press, 1883. Part II, "Germany (from the Reformation to the new German Empire)," same place and date. Part III, "France" (including: 1. "France before the Revolution"; 2. "The French Revolution"; 3. "Modern France, including the Third Republic"), same place and date.

Speech at the Unveiling of the Portrait of the Honorable Justin S. Morrill. Ithaca, June, 1883.

The Message of the Nineteenth Century to the Twentieth. An address delivered before the class of 1853, in the chapel of Yale College, June 26, 1883. New Haven, 1883; second and third editions, New York, 1884.

Address at the First Annual Banquet of the Cornell Alumni of Western New York, at Buffalo, April, 1884.

What Profession shall I Choose, and how shall I Fit Myself for It? Ithaca, 1884.

Address at the Funeral of Edward Lasker. New York, 1884.

Address delivered at the Unveiling of the Statue of Benjamin Silliman at Yale College, June 24, 1884. New Haven, 1884; second edition, Ithaca, 1884.

Some Practical Influences of German Thought upon the United States. An address delivered at the Centennial Celebration of the German Society of New York, October 4, 1884. Ithaca, 1884.

Letter defending the Cornell University from Sundry Sectarian Attacks. Elmira, December 17, 1884.

Sundry Important Questions in Higher Education: Elective Studies, University Degrees, University Fellowships and Scholarships; with historical details and illustrations. A paper read at the Conference of the Presidents of the Colleges of the State of New York, at the Twenty-second University Convocation, Albany, 1884. Ithaca, 1885.

Studies in General History and the History of Civilization, being a paper read before the American Historical Association at its first public meeting, Saratoga, September 9, 1884. New York and London, 1885.

Instruction in the Course of History and Political Science at Cornell University. New York, 1885.

Yale College in 1853. "Yale Literary Magazine," February, 1886.

The Constitution and American Education, being a speech delivered at the Centennial Banquet, in the Academy of Music, Philadelphia, September 17, 1887. Ithaca, 1887.

A History of the Doctrine of Comets. A paper read before the American Historical Association at its second annual meeting, Saratoga, October, 1885. Published by the American Historical Association. New York and London, 1887. (This forms one of the "New Chapters in the Warfare of Science.")

New Chapters in the Warfare of Science: Meteorology. Reprinted from the "Popular Science Monthly," July and August, 1887. New York, 1887.

College Fraternities. An address given at the Metropolitan Opera House, New York, with some historical details. The "Forum," May, 1887.

New Chapters in the Warfare of Science: Geology. Reprinted from the "Popular Science Monthly," February and March, 1888. New York, 1888.

The Next American University. The "Forum," June, 1888.

The French Revolution. Syllabus of lectures, various editions, more or less extended and revised, for students at the University of Michigan; Cornell University; University of Pennsylvania; Johns Hopkins University; Columbian University; Tulane University; and Stanford University. Various places, and dates from 1859 to 1889.

The Need of Another University. The "Forum," January, 1889.

A University at Washington. The "Forum," February, 1889.

New Chapters in the Warfare of Science: Demoniacal Possession and Insanity. Reprinted from the "Popular Science Monthly," February and March, 1889.

New Chapters in the Warfare of Science: Diabolism and Hysteria. "Popular Science Monthly," May and June, 1889.

The Political Catechism of Archbishop Apuzzo. A paper read before, and published by, the American Historical Association, Washington. December, 1889.

My Reminiscences of Ezra Cornell. An address delivered before the Cornell University on Founder's Day, January 11, 1890. Ithaca, 1890.

Remarks on Indian Education. Proceedings of the Lake Mohonk Conference, 1890.

Evolution and Revolution. A commencement address before the University of Michigan, Ann Arbor, 1890.

The Teaching of History in our Public Schools. Remarks before the Fortnightly Club, Buffalo, 1890.

Democracy and Education. An address given before the State Teachers' Association at Saratoga, 1891. Published by the Department of Public Instruction, Albany, 1891.

The Problem of High Crime in the United States. Published only by delivery—before Stanford University in 1892, and, with various additions and revisions, before various other university and general audiences down to 1897.

The Future of the American Colleges and Universities. Published in "School and College Magazine," February, 1892.

A History of the Warfare of Science with Theology in Christendom. New York, 1896. French translation, Paris, 1899. Italian translation, Turin, 1902.

An Address at the Celebration of the Fiftieth Anniversary of the Onondaga Orphan Asylum. Syracuse, 1896.

Erasmus, in "The Library of the World's Best Literature." New York, 1896.

An Open letter to Sundry Democrats (Bryan Candidacy). New York, 1896.

Evolution vs. Revolution, in Politics. Biennial address before the State Historical Society and the State University of Wisconsin, February 9, 1897. Madison, Wisconsin, 1897.

Speech at a Farewell Banquet given by the German-Americans of New York. New York, 1897.

Sundry addresses at Berlin and Leipsic. Berlin, 1897-1902.

A Statesman of Russia—Pobedonostzeff. The "Century Magazine," 1898.

The President of the United States. Speech at Leipsic, Germany, July 4, 1898. Berlin, 1898.

Address before the Peace Conference of The Hague at the Laying of a Silver and Gold Wreath on the Tomb of Grotius at Delft, in Behalf of the Government of the United States, July 4, 1899. The Hague, 1899.

Walks and Talks with Tolstoy. "McClure's Magazine," April, 1901.

The Cardiff Giant. The "Century Magazine" for October, 1902.

Farewell Address at Berlin, November 11, 1902. The "Columbia" magazine, Berlin, December, 1902; reprinted "Yale Alumni Weekly," January 14, 1903.

Speech at the Bodleian Tercentenary, Oxford. "Yale Alumni Weekly," March 11, 1903.

A Patriotic Investment. An address at the fiftieth anniversary of the Yale class of 1853, New Haven, 1903.

Reminiscences of My Diplomatic Life. Various articles in the "Century Magazine," 1903-5.

The Warfare of Humanity with Unreason, including biographical essays on Fra Paolo Sarpi, Hugo Grotius, Christian Thomasius, and others. "Atlantic Monthly," 1903-5.

Speech at the Laying of the Corner-stone of Goldwin Smith Hall. Ithaca, N. Y., October 13, 1904. Published by the Cornell University, 1905.

The Situation and Prospect in Russia. "Collier's Weekly," February 11, 1905.

The Past, Present, and Future of Cornell University. An address delivered before the New York City Association of Cornell Alumni, February 25, 1905. Ithaca, 1905.

The American Diplomatic Service, with Hints for its Reform. An address delivered before the Smithsonian Association, Washington, D. C., March 9, 1905. Washington, 1905.

Autobiography of Andrew Dickson White. New York, 1905.

THE END