POLITICS IN THE PULPIT.

BY CARDINAL GIBBONS.

'IN the North American Review for May, Cardinal Gibbons discourses very sensibly upon "The Preacher and his Province." As might be expected from the common sense of the writer, he makes the province of the preacher exceeding broad. The Cardinal has no sympathy whatever with those who would banish politics from the pulpit. The following extract from his weighty essay may be commended to those who labour under the delusion that the Christian minister should confine his attention to matters of speculative theology:

As the minister of Christ is pre-eminently the friend and father of the people, he cannot be indifferent to any of the social, political, and economic questions affecting the interests and happiness of the nation. The relations of Church and State, the duties and prerogatives of the citizen, the evils of political corruption and usurpation, the purification of the ballot-box, the relative privileges and obligations of labour and capital, the ethics of trade and commerce, the public desecration of the Lord's day, popular amusements, temperance, the problem of the coloured and Indian races, female suffrage, divorce, socialism, and anarchy-such are vital, and often burning, questions, on which hinge the peace and security of the Commonwealth.

Politics has a moral as well as a civil aspect. The clergyman is a social as well as a religious reformer, a patriot as well as a preacher, and he knows that the permanence of our civic institutions rests on the intelligence and the virtue of the people. He has at heart the temporal as well as the spiritual prosperity of those committed to his care. They naturally look up to him as to a guide and teacher. His education, experience, and sacred character give weight to his words and example.

There is scarcely a social or economic movement of reform on foot, no matter how extravagant or Utopian, that has not some element of justice to recommend it to popular favour. If the scheme is abandoned to the control of fanatics, demagogues, or extremists, it will deceive the masses and involve them in greater misery. Such living topics need discriminating judges to separate the wheat from the chaff.

And who is more fitted to handle these questions than God's ambassador, whose conservative spirit frowns upon all intemperate innovations, and whose Christian sympathies prompt him to advocate for his suffering brethren just measures for the redress of grievances and the mitigation of needless misery? The timely interposition of the minister of peace might have helped to check many a disastrous popular inundation by watching its course, and diverting it into a safe channel before it overspread the country.

Nor can it be affirmed that the temperate and seasonable discussion of these problems, or at least of those phases of them that present a moral or religious aspect, involves any departure from evangelical and apostolic precedent. There is hardly a subject of public interest that has not been alluded to, if not discussed, by Christ or his Apostles.

EUCALYPTUS OIL AND FEVER.

Two or three years ago I quoted an article from the Medical Magazine, the author of which claimed that excellent results in the treatment of scarlet fever were obtained by what he called Eucalyptus inunction. In the May number the writer, Dr. Gurgenfen, replies to various criticisms made upon his paper by Dr. Priestley, and quotes additional evidence from a medical officer of health at Wimbledon :

Complications or no complications, that is not the question, as they will always occur in the large wards of the fever hospitals, whether the cases are treated by eucalyptus inunction or not. The questions to be solved are these:

(1) Does eucalyptus inunction prevent the spread of

infection?

(2) Does it lessen the percentage of deaths?

(3) Does it shorten the fever and the period of desquamation?

(4) Does it prevent albuminuria or other sequelæ when commenced before the third day of the fever?

To these four important questions I say emphatically that it does.

Dr. Priestley's statistics prove also that it does, for he says there was "(1) a lower death rate," 1.6 per cent. to 4 3 per cent. of cases treated by the usual method; "(2) a shorter stay in hospital," 344 days as against 42 7 days, a difference of a little over 8 days; "(3) slightly fewer complications of a serious nature." He had 2 cases of albuminuria in 120 eucalyptus cases, against 14 in the 161 treated in the usual way, of whom 3 had uræmic convulsions. On this point I have said, "neither I nor my son observed any albuminuria in the cases that we treated, and several medical men from whom I have received reports speak of observing only a slight amount in a few cases."

The other complications were about equal; Dr. Priestley says there were "(4) fewer return' cases, whilst the process of desquamation was certainly hastened." This again answers my 1st and 3rd questions, that the spread of infection is prevented and the period of desquamation shortened.

me.

Dr. Edward Little, Medical Officer of Health of Wimbledon, was present when Dr. Priestley read his paper, and in the discussion he stated in substance what he has since written to He says, "During the year 1894, we admitted 63 cases of scarlet fever into the Isolation Hospital, and 59 of these were discharged during the year. The average stay in hospital per child was 38.8 days. All were treated by eucalyptus inunction from the first, and in none of the cases had we any serious complications. A few had some slight albuminuria, but this was of a very fleeting nature, passing off in the course of a day or two. We had no deaths, and in no instance had we any return' cases. It was always my practice before a child was discharged, that, after bathing, it should have a final rubbing all over with the oil.

"As in all hospitals, we had some cases sent in, in error, as fever cases. Of these I had three children, ages three to seven or eight, and as one cannot always be certain of such cases at once, I placed them in the ward with other children, where they slept, played and had their meals together, and they were in every way treated as the other fever cases; yet after a period of twelve days, finding no desquamation, I discharged them without any ill-effects, or their developing scarlet fever after discharge. These children were of course treated with cucalyptus as the others from date of admission.

"Up to the present, this year we have had hardly any cases of scarlet fever, and I hope we may continue free."

The Naval Lessons of the Chino-Japanese War.

THE Secretary of the United States Navy writes in the North American Review an article upon this question which is not very remarkable. He says, however, one or two things which are worth noting:

One expert, who himself made a careful survey of the Chinese ships after the battle, and who had received full reports of the condition of the Japanese ships, insists that the prime cause of the Chinese defeat was that they had supplied their battle-ships with armour piercing shells, and had only three (others say about fifteen) common shells per gun for use against unarmoured vessels. The armour-piercing shells, where they struck, passed through the Japanese ships without exploding. Common shells explode on striking. One of these common shells struck the Matsushima, the Japanese flagship, and that one shot is said to have caused twice as much loss of life on that vessel as was suffered on board the Chenyuen and the Tingyuen during the whole fight. It is the consensus of opinion of experts throughout the world that this action emphasised, in the most striking way, the superiority of the battleship over the cruiser. The action off Yalu pronounced the doom of all unnecessary woodwork on naval vessels, and all navies are now dispensing with wood as far as possible.

WHY NOT ENDOW CATHOLICISM?

A PLEA FOR A NEW STATE CHURCH. "AN Englishman" in the National Review for June writes an article entitled "A Chance of Redeeming a Promise," the gist of which is that the time is now opportune for endowing, not establishing, the Roman Catholic Church in Ireland. The worst of the paper is that the reasons for endowment are amply sufficient to justify Irish patriots for rejecting it. That which is of more moment than the argument in favour of endowing a new State Church across the Channel is the support which he gives to the Irish contention that they are scandalously plundered in their relations with the Imperial exchequer :

If the Legislature should decide that Ireland should contribute to Imperial purposes (including the cost of Irish government) only in proportion to her wealth, and that so much of the revenue raised in Ireland as exceeds that proportion should be handed back for strictly local application, it is fair to assume, taking the present wealth and revenue of Ireland as the basis of the calculation, that a sum of about three millions a year out of Irish revenue might be set free for disposal.

Three millions a year is a large sum, and "An Englishman" admits that a great deal more could be done with this to greater advantage than by subsidising the Irish priesthood. He says:—

In imagination I see a truly representative Council of Irishmen applying the greater part of this annual sum of three millions towards the advancement of the material prosperity of Ireland: organising manufactures, assisting the transfer of lands from bankrupt landlords to a well-arranged peasant ownership, rebuilding the dwellings of the poor, planting forests, draining bogs, introducing better breeds of cattle and horses, establishing model farms and schools of agriculture, and doing for the whole of Ireland that, and far more than that, which the Congested District Board, with the inadequate sum at its disposal, is now able to do for certain districts. Part of it might also well be employed in making new and acquiring existing railways, and perhaps in constructing, or assisting to construct, if this be possible, a tunnel beneath St. George's Channel, to stimulate Ireland's commercial life, and place her on the high-road to America.

That, however, is not his thesis. What he is bent upon proving-to his own satisfaction, at least—is that out of these three millions, if they are available, and if not, by some other means, it would be well to make State provision for the Irish priests:

It is, however, the main object of the present article to suggest that some portion of any money applied to Irish purposes out of Irish revenue should be devoted to the maintenance and support of the Roman Catholic Church in Ireland, the Church of by far the larger and poorer part of the Irish nation. In the first place, such a step would be the redemption of a long unfulfilled promise; in the second place, it would be a most sensible relief to the poor peasants of Ireland, and would, to a modest extent, counteract the tendency which makes money flow to the great centres of population; in the third place, it would be a measure of high policy, whether or not some form of Home Rule is eventually conceded.

Even if there were no general rearrangement of the financial relations of Great Britain and Ireland, a grant to this extent for the support of the Irish clergy could be made without expense to the British taxpayer out of desirable economies in the Irish legal, police, and prison establishments. But even if this were not so, I should still contend that such a grant was well worth making, both on general principles and for the sake of the peace of the United Kingdom.

DRINK AND LABOUR.

MR. CARROLL D. WRIGHT, of the Department of Labour at Washington, has contributed to Our Day an account of the investigation which has been intrusted to his Department in connection with the drink question. Mr. Wright says that Congress has refused to appropriate any money for this special service, but in a few months he expects to be able to begin his investigations, which seem to be likely to be productive of good results. It is certainly the most exhaustive practical inquiry that has been made into the question for some time:-

The language of the Act providing for the liquor investigation is as follows:-"The Commissioner of Labour is hereby authorised to make an investigation relating to the economic aspects of the liquor problem, and to report the results thereof to Congress, provided, however, that such investigation shall be carried out under the regular appropriations made for the Department of Labour." The lines along which a practical investigation can be conducted are something like the following :—

1. The relations of the liquor problem to the securing of employment; how far do, or may, employers exercise an influence by refusing work to persons who are known to be addicted to the use of intoxicants? The practice of government officials, large corporations, especially railroads, etc., should be learned.

2. Its relations to different occupations; how far is the use of liquors increased by nightwork, overwork, exposure to severe weather, etc.?

3. Its relations to irregularity of employment, such as may be caused by employment in trades which work by the season; the interruption of occupation by strikes, commercial crises, etc. 4. Its relations to machinery; how far does the liquor habit prevent the efficient use of fine and highly specialised machinery, and, on the other hand, how far does the nervous strain involved in work with machinery induce the liquor habit?

5. Its relations to the mode and time of paying wages; is the consumption of intoxicants affected by the frequency of payments, by the time of the week at which they are paid, and by the persons to whom they are paid?

6. Its relations to working-men's budgets in the different occupations and different countries, or the ratio between the cost of liquor and the cost of living.

7. Its relations to comforts, luxuries, and pleasure; how far is the liquor habit counteracted by home conforts, good cooking, coffee-houses, music-halls, theatres, out-of-door sports, etc.? 8. Its relations to sanitary conditions; how far is it affected by the plentifulness of food, by the ventilation of dwellings and workshops, by good drainage, etc.?

THE International Journal of Ethics for July scarcely attains its usual high standard. Mr. Hyslop, of Columbia College, rightly insists on the roots of labour troubles and of their remedies being moral more than economic. But his American bias appears when he proclaims "the universality of the desire to obtain one's living without work, especially of the humbler kind;" and when he roundly asserts that "no practical man can see his way to recommend compulsory arbitration as a solution of the problem without endorsing Socialism in its worst forms." To him, "the only safe resource for Society is the principle of economic prudence with all the competition that it involves." Prudence, thrift, co-operation, are his mottoes. Mr. D. G. Ritchie discourses of Freewill and Responsibility from the standpoint of Determinism, while Mr. J. G. Hibden takes an opposite view in his attack on Automatism in Morality. Mr. B. Bosanquet contents himself by stating in his own words what he takes to be the gist of Professor E. Caird's "Evolution of Religion." Countess Resse describes some of the uses of unemotional music, and Fr. Jodl discusses Georg von Gizycki and the Science of Ethics. The discussions and book reviews are valuable as ever.

THE ETHICAL MOVEMENT IN GERMANY.

A TRIBUTE TO PROFESSOR VON GIZYCKI. AMONG the visitors who attended the recent Women's Temperance Convention in London there was none among all the multitude more interesting than one of the representatives from Berlin.

Madame von Gizycki,

the editor of Frauenbewegung, and of the Ethische Kultur, is notable from three points of view. First, on account of her own striking and charming personality; secondly, because of the distinguished influential position which she occupies in the progressive movement in Germany; and, thirdly, as the widow and literary executor and heir of Professor Gizycki, whose death recently deprived the German ethical movement of its most trusted leader. Of Madame von Gizycki, our readers will hear, I hope, a good deal more hereafter; for the present I will confine myself to note her appearance, for the first time, in our midst in London, and express the extreme satisfaction and confidence with which we regard a movement which has at its head so brilliant and devoted a representative of cultured womanhood. I will now pass on to quote from the International Journal of Ethics a tribute paid to Professor Gizycki, which will better enable the Englishspeaking world to understand the importance of the position which he occupied, and, consequently, the value of the results which we may expect from Madame von Gizycki, who dedicates the rest of her life to it, and who is in the bloom of her youth. The editor of the International Journal of Ethics says:

MADAME VON GIZYCKI.

Our own acquaintance with Professor Gizycki, which was mainly through correspondence, dates back to the winter of 1881-82. Though he was then quite young, we were impressed with his vigour of thought and moral earnestness, and his frank and genial nature attracted us to him personally. This was emphasised all the more by the fact that he was a cripple for life, and had to be wheeled in a chair each day to the University, and carried bodily by his attendant to the lectureroom. There was a striking contrast between his unfortunate physical condition and his hopeful rationalistic philosophy of life.

His lectures were not largely attended at that time ('81-'82), but he had already gained some distinction as a writer on ethics. His work on Shaftesbury we heard highly praised by Professor Zeller in a lecture on modern ethics before several hundred students.

Besides publishing several ethical works and giving regularly his University lectures, Professor Gizycki had been editing for two or three years a weekly paper, Ethische Kultur, devoted to the interests of the recently-organized Ethical Movement in Germany, of which he was one of the foremost promoters and leaders. His untimely death at the age of forty-four is to be lamented, and the International Journal of Ethics, to which he gave much faithful service, offers a grateful tribute to his memory.

After this editorial tribute to Professor von Gizycki, the journal publishes an essay by Professor Judl, of the

University of Prague, in which he sets forth the distinctive features of Professor von Gizycki's teaching:

The value of the theory advocated by Gizycki lies in the fact, that on the one hand it asserts the principle of universal happiness with the greatest emphasis as the criterion for the worth of human actions, and on the other strictly insists that ethical judgment always relates not merely to the consequences of actions, but to their sources in the individual, to his character, in other words, in its uniting the Social or Utilityprinciple with the Conscience-principle. This fundamentally important distinction Gizycki did not discover, but he, so t speak, re-discovered it, and was the first to fully appreciate it in its great theoretic significance. The insight throws a clear light on many dark and difficult problems of ethics, as the essay, "Ueber moralische Beurtheilung," in particular, plainly shows.

Gizycki's other great service is, that he zealously strove to spread the view that there was no discrepancy between founding ethics on a social basis and the ideality of ethical rules; that the noblest imperatives of to-day are the result of a process of development, and become intelligible when taken as the conditions of life for a social community; that the natural course of progress in the civilised world has as its consequence a steady clarification and elevation of the moral conceptions. This certainty became the sheet-anchor of his ethical convictions in the measure that the last traces of the theological view of the world vanished from his mind, and he saw humanity, in the midst of a nature without God and ruled by immanent laws, thrown back upon itself.

To us it is interesting to find in the mind of a deeply religious nature, such as this of Professor Gizycki's, the ethical conception asserting itself after the intellect has to its own satisfaction demonstrated the non-existence of God, Free Will, and the immortality of the soul. Professor Judl says:

The needs of the emotional nature, which religious faith seeks to satisfy, remain by no means wholly unsatisfied on the basis of a purely naturalistic and ethical (rein diesseitigen, nur von ethischen Idealen beseelten) view of the world; and, on the other hand, that a changed way of thinking must necessarily lead to changes in our mode of feeling. In this exposition, which endeavours to put into popular language grave thoughts, full of the spirit of renunciation, Gizycki-to whom brilliancy of style and the pathos of the orator were quite denied says many a homely but penetrating word, the like of which has seldom been heard in German speech.

Gizycki was led to derive, from his fundamental ethical principle of the greatest possible increase of happiness for the greatest number, a socialistic order as a demand of socialethical righteousness. Along with the thoughts of Marxism, which regards the socialistic order as a product of the decomposition of Capitalism and Competition coming about by natural necessity, the ideas of Bellamy and the Nationalists exercised the greatest influence upon him.

The seductive power which this :ocial utopia exercised upon him is explained not only by his qualities as a man, his extraordinary goodness, friendliness, and unselfishness-in a sense it follows logically from a certain onesidedness or exaggeration in his fundamental views. I may indicate what I mean by saying that Gizycki wished to have the Greatest-Happiness principle regarded not only as the supreme criterion of all moral judgment and valuation, but also as the only true and proper motive of moral volition and conduct.

There was a certain weakness of the scientific superstructure with Gizycki on account of the strength of his humanitarian enthusiasm. The original evolutionary foundations of his thinking were more and more given up in favour of a purely rationalistic way of looking at things. Benthamism at last won the victory with him over Darwinism. But, happily, there are not wanting in the ethical science of our time the needful counter-balancing elements.

WHAT PSYCHICAL RESEARCH HAS PROVED.

IN the Humanitarian for July Mr. J. G. Raupert has a paper entitled "Some Results of Modern Psychical Research," which may be commended to those amongst us who persist in regarding the investigation of the phenomena of borderland as unworthy the serious attention of a serious man. Mr. Raupert rightly says that the supreme question which a human mind can never cease asking relates to a problem which can surely be investigated with profit.

Does man survive physical death? Can his continued individual existence be clearly demonstrated? Has natural religion a sound, rational, and scientific basis?

After referring to the prejudice with which the average Englishman approaches all subjects so called supernatural, excepting when they happen to be in the Bible, Mr. Raupert says he

acknowledges his belief in the veracity of a book which is one long record of the objective character of supernatural phenomena, confesses once every week that he believes in the "Communion of Saints" and the "Life Everlasting," but he shrinks with contemptuous disdain from the examination of any kind of evidence which may go to confirm his passive belief, and demonstrate the existence and action of unseen intelligences in an unseen world.

The average Englishman fully admits that proof positive of a life beyond the grave, involving as it does the full recognition of a constant moral responsibility, would be a most precious and ever-to-be coveted possession, and that such a knowledge could not fail to transfigure life, filling it with infinite sweetness, and enabling the very weakest among us to bear the apparently unbearable. But he resolutely makes up his mind that such proof is unattainable, he persistently rejects every form of evidence that can be adduced in its favour, and by his unreasoning and unreasonable prejudice, not only retards the progress of truth, but effectually hinders its promulgation amongst men.

But it is clearly owing to this invincible and deep-seated prejudice, to the religious apathy so characteristic of this age, that the momentous importance of this great subject is so widely disregarded, and that so few persons have any intelligent knowledge of the marvellous results which recent psychical research has achieved. The most important of all human questions, and one which touches our highest and most abiding interests, is being solved by the overwhelming force of objective proof, brought within immediate reach of scientific apprehension. But few amongst us are even aware that the inquiry is going on, and that a very world of life and of undreamt-of energies and faculties is disclosing itself to our wondering sight.

Mr. Raupert thus summarises the results of modern psychical research. First, it must be regarded as proved beyond all reasonable doubt that man survives physical death. Secondly, it is proved beyond reasonable doubt that the individual continues unimpaired after physical death. Thirdly, it is further clearly proved that the condition and environments of the individual in the after life are largely determined by those of the earth life. Is it any wonder then that Mr. Raupert should conclude his article as follows:

What we have found is nothing less than a pearl of very great price, compared with which all our scientific achievements and moral attainments pale and sink into insignificance. It is a sovereign remedy for one of the world's most chronic diseases, and is eminently calculated to heal the wounds and to still the longings of suffering mankind. The human heart is once again, in a thousand different ways, asking its eager and anxious question. Let us answer that question firmly and

finally by the setting forth of those facts and truths which the patient research of modern days has brought to light.

Yet after reading all this and admitting that it is true, probably nine out of every ten of my readers will continue to go on wondering why on earth I should persist in editing Borderland. So inveterate is prejudice!

NOTHING NEW UNDER THE SUN. A CURIOUS LIST OF ANCIENT NOVELTIES. PROFESSOR LOMBROSO, writing in the Contemporary Review on "Atavism and Evolution," says:

It is curious to examine the many inventions which we deem novelties, but which are in reality very old. The ancients knew of the lightning-conductor, or, at all events, the method of attracting the lightning. The Celtic soldiers in a storm used to lie down on the ground, first lighting a torch and planting their naked swords in the ground by their side with the points upwards. The lightning often struck the point of the sword and passed away into the water without injuring the warrior.

On

The Romans, also, seem to have known the lightning-rod, though they let their knowledge slip again into oblivion. the top of the highest tower of the Castle of Duino, on the Adriatic, there was set, from time immemorial, a long rod of iron. In the stormy weather of summer it served to predict the approach of the tempest. A soldier was always stationed by it when the sea showed any threatening of a storm. From time to time he put the point of his long javelin close to the rod. Whenever a spark passed between the two pieces of iron he rang a bell to warn the fishermen. Gerbert (Hugh Capet), in the tenth century, invented a plan for diverting lightning from the fields by planting in it long sticks tipped with very sharp lance heads.

In 1662 France was already in possession of omnibuses. The Romans sank Artesian wells even in the Sahara. The plains of the Lebanon and of Palmyra were artificially irrigated; traces of the wells and canals are still to be found. In 1685 Papin published in the Journal des Savants an account of an experiment made by one of his friends, named Wilde, who caused flowers to grow instantaneously. The secret lay in the preparation of the ground, but it was not revealed.

66

Massage is a very ancient practice, and was known to the Romans. Paracelsus, in his "Opera Medica," speaks of Homœopathy, and says that like is cured by like, and not contrary by contrary. "Nature herself," he says, "shows this, and like things seek and desire each other." Polybius also speaks of healing by similarity: and Avicenna of the use of infinitesimal doses of poison, of arsenic, for example, "in omnibus quæ sunt necessaria de incarnatione et resolutione sanguinis et prohibitione nocumenti." Mireppus also used arsenic in infinitesimal doses as a remedy for intermittent fever. In China Cannabis Indica was used as a sedative, 220 years before our era. The Arabs used aloes and camphor as we do. The speculum, the probe, the forceps, were known in the year 500; indeed, specimens of them have been found in the ruins of Pompeii, and are preserved in, the National Museum at Naples. Galande, in 1665, gives a theory of psychic centres, pointing out the anterior portion of the brain as the seat of imagination, the centre of reason, and the back of memory. Aristotle noticed that sea-water could be made drinkable by boiling it and collecting the steam.

The Greeks had a pilema, a woollen or linen cuirass, so closely woven as to be impenetrable by the sharpest of darts. We have not found out the secret of it. The Romans had better mills than ours for pounding olives. The Chinese had invented iron houses as early as 1200. Glass houses were found among the Picts in Scotland, and the Celts in Gaul, and many centuries earlier in Siam. The systems of irrigation which made Lombardy and England so fertile were in existence in the time of Virgil. Grass cloth was used many centuries ago by the Chinese. All this is explained by the fact that man naturally detests what is new, and tries his best to esca only to absolute necessity and overpow quired usage.

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THE ETHICAL MOVEMENT IN GERMANY.

A TRIBUTE TO PROFESSOR VON GIZYCKI. AMONG the visitors who attended the recent Women's Temperance Convention in London there was none among all the multitude more interesting than one of the Madame von Gizycki, representatives from Berlin, the editor of Frauenbewegung, and of the Ethische Kultur, is notable from three points of view. First, on account of her own striking and charming personality; secondly, because of the distinguished influential position which she occupies in the progressive movement in Germany; and, thirdly, as the widow and literary executor and heir of Professor Gizycki, whose death recently deprived the German ethical movement of its most trusted leader. Of Madame von Gizycki, our readers will hear, I hope, a good deal more hereafter; for the present I will confine myself to note her appearance, for the first time, in our midst in London, and express the extreme satisfaction and confidence with which we regard a movement which has at its head so brilliant and devoted a representative of cultured womanhood. I will now pass on to quote from the International Journal of Ethics a tribute paid to Professor Gizycki, which will better enable the Englishspeaking world to understand the importance of the position which he occupied, and, consequently, the value of the results which we may expect from Madame von Gizycki, who dedicates the rest of her life to it, and who is in the bloom of her youth. The editor of the International Journal of Ethics says:

MADAME VON GIZICKІ.

University of Prague, in which he sets forth the distinctive features of Professor von Gizycki's teaching:

The value of the theory advocated by Gizycki lies in the fact, that on the one hand it asserts the principle of universal happiness with the greatest emphasis as the criterion for the worth of human actions, and on the other strictly insists that ethical judgment always relates not merely to the consequences of actions, but to their sources in the individual, to his character, in other words, in its uniting the Social or Utilityprinciple with the Conscience-principle. This fundamentally important distinction Gizycki did not discover, but he, so t speak, re-discovered it, and was the first to fully appreciate it in its great theoretic significance. The insight throws a clear light on many dark and difficult problems of ethics, as the essay," Ueber moralische Beurtheilung," in particular, plainly shows.

Gizycki's other great service is, that he zealously strove to spread the view that there was no discrepancy between founding ethics on a social basis and the ideality of ethical rules; that the noblest imperatives of to-day are the result of a process of development, and become intelligible when taken as the conditions of life for a social community; that the natural course of progress in the civilised world has as its consequence a steady clarification and elevation of the moral conceptions. This certainty became the sheet-anchor of his ethical convietions in the measure that the last traces of the theological view of the world vanished from his mind, and he saw humanity, in the midst of a nature without God and ruled by immanent laws, thrown back upon itself.

To us it is interesting to find in the mind of a deeply religious nature, such as this of Professor Gizycki's, the ethical conception asserting itself after the intellect has to its own satisfaction demonstrated the non-existence of God, Free Will, and the immortality of the soul. Professor Judl says:

The needs of the emotional nature, which religious faith seeks to satisfy, remain by no means wholly unsatisfied on the basis of a purely naturalistic and ethical (rein diesseitigen, nur von ethischen Idealen beseelten) view of the world; and, on the other hand, that a changed way of thinking must necessarily lead to changes in our mode of feeling. In this exposition, which endeavours to put into popular language grave thoughts, full of the spirit of renunciation, Gizycki-to whom brilliancy of style and the pathos of the orator were quite denied says many a homely but penetrating word, the like of which has seldom been heard in German speech.

Gizycki was led to derive, from his fundamental ethical principle of the greatest possible increase of happiness for the greatest number, a socialistic order as a demand of socialethical righteousness. Along with the thoughts of Marxism, which regards the socialistic order as a product of the decomposition of Capitalism and Competition coming about by natural necessity, the ideas of Bellamy and the Nationalists exercised the greatest influence upon him.

The seductive power which this ocial utopia exercised upon him is explained not only by his qualities as a man, his extraordinary goodness, friendliness, and unselfishness-in a sense it follows logically from a certain onesidedness or exaggeration in his fundamental views. I may indicate what I mean by saying that Gizycki wished to have the Greatest-Happiness principle regarded not only as the supreme criterion of all moral judgment and valuation, but also as the only true and proper motive of moral volition and conduct.

There was a certain weakness of the scientific superstructure with Gizycki on account of the strength of his humanitarian enthusiasm. The original evolutionary foundations of his thinking were more and more given up in favour of a purely rationalistic way of looking at things. Benthamism at last won the victory with him over Darwinism. But, happily, there are not wanting in the ethical science of our time the needful counter-balancing elements.