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there is in Theosophy, apart from its "occultism," and what competency its leader has for such work. I gathered up in India a number of Colonel Olcott's addresses, circulated in cheap form, and find them much like "The Veiled Isis" ascribed to Madame Blavatsky. They contain a medley of Buddhist, Brahmanic, and Zoroastrian traditions, interpreted in a mystical and moral way, the only thing systematic being a Buddhist catechism. This catechism was printed by the favor of a Singhalese lady, and approved, for use in schools, by the Buddhist high priest Samangala. Colonel Olcott's theosophy on the negative side aims to combine all oriental religions against Christianity. He has not "any belief in, or connection with, Christianity in any form whatsoever." (Theosophy and Buddhism, p. 2.) But he maintains the oriental philosophies, and to some extent the mythologies, of eras corresponding to the discredited biblical doctrines and legends. It is not, indeed, a literal restoration; but no esoteric interpretation can make it very different from an attempt to rationalize for Europeans ancient Druidism, or for Americans Aztec fables and symbolism. This kind of revival appeals in a certain way to the Rajahs whom English rule has reduced to antiquarian curiosities; they too are survivals from primitive religious and social systems. Colonel Olcott had patrons among the Rajahs who used to send elephants to meet him, and entertain him in their palaces. But young India is not going that way. English freedom and English colleges have emancipated Hindu youth, and they look upon the cruel idolatry under which their fathers groaned as Colonel Olcott does on the Puritanism he fiercely denounces.

But if Colonel Olcott should give up his Rajahs and elephants, and fix his headquarters in Ceylon, there would be, I believe, fair prospect of a fruitful alliance of Theosophy with Buddhism. In this island, now the centre of the Buddhist world, I found Madame Blavatsky comparatively unimportant, the great personage being Colonel Olcott. The Buddhists are a mild, speculative, unambitious people, easily overborne by the aggressive missionaries, and were without any leader to defend their rights before Olcott came. He came to their rescue in a case where their procession was attacked by Catholics, while enshrining relics of Buddha,-the Catholics thinking it a mockery of their own processions. Colonel Olcott appealed to the government and obtained redress. The Catholics (Portu

guese) presently found some holy well, pointed out, I believe, by a vision, where ailing pilgrims were said to be healed,— among these a number of Buddhists who were deserting their temples. Colonel Olcott announced that he would try and heal sufferers in the name of Buddha, and it is said his success quite eclipsed the holy well. Several eminent Buddhists told me that he had healed members of their families. He is a robust man, of powerful will, and in these days of hypnotism his influence over the most passive of people may appear less wonderful to us than to them. No Christian was found willing to meet him in debate. By lectures, in which Ingersollism blends with Arnold's "Light of Asia," the Colonel brought about a sort of Buddhist revival. The Singhalese saw the Theosophists as wise men from the West, bringing frankincense and myrrh to the cradle of their prophet. Although their high priest, Sumangala, expressed disbelief in the Mahatmas, he valued the services of Colonel Olcott. He was especially moved by a request from this American for his permission to administer the pansala to another American. The ceremony took place at Madras. The two Americans, amid a crowd of witnesses, went through formulas unheard there since the ancient banishment of the Buddhists. "I take refuge in Buddha! I take refuge in religion! I take refuge in Truth!" The Colorado doctor (Hartmann) pledged observance of the Five Precepts (pansala): abstinence from theft, lying, taking life, intoxicating drink, adultery. All of this has profoundly impressed the Buddhist world, but that is a world of humble people. It remains to be seen whether Theosophy, which has hitherto shown an affection for titles in India and London, is willing to take its place beside Buddha under his Bo tree, and share the lowliness of his followers. This may be rather hard after the rapid success of Theosophy in India, where in four years from its foundation (1879) it counted seventy-seven flourishing branches; but these are withering away under the Blavatsky scandals, and if Theosophy is to live it must "take refuge in Buddha!"

EMANCIPATION BY NATIONALISM.

BY T. B. WAKEMAN.

THE usually very liberal and skeptical Reverend Minot J. Savage has become astonishingly, and it may be prematurely, certain on one subject. In THE ARENA for August (p. 321) he declares that, "Nationalism, freely chosen, would be the murder of liberty, and social suicide." To which the usually impartial editor cries Amen, thus:

"I most heartily and cordially endorse Mr. Savage's position." For this sudden and decisive foreclosure of the future and of THE ARENA upon Nationalism the world was not prepared. We enter a protest and an appeal! Able "Gladiators are ready to fight for it," with aid and sympathy from the leading reformers - the world over. The contest has hardly begun. A Bunker Hill or a Bull Run does not end the war.

He who opened an Arena must keep it open, and like "the God of battles" wait for the best cause to win.

Suppose it be found, as we propose to begin to show here and now, that Nationalism, under the laws of Sociology, is not the murder, but in fact and theory, the only condition of liberty, and the only way out from social suicide, what then? Would it not have been better for THE ARENA to have been kept open, as if by the aforesaid Deity, with a level head and a stiff and silent upper lip?

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For the Reverend and exultant Mr. Savage his exasperating situation is his excuse. For, with the inbred and lethal instinct of a Theolog he was put upon the trail of a brother Theolog to bring in his scalp. To return without some scalp would be a disgrace. But on coming up with his reverend brother Bellamy, instead of finding him ready for fight or "treed, like Capt. Scott's coon," he finds him already down and explaining in the blandest style: That, whereas, "this difficulty" was a secular one, not at all theological, but quite within the bounds of "the Knowable," there was really no necessity for one brother to scalp the other, although both

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were clergymen. He even proposed ways by which the manifest benefit of both, and of all, could be secured if they should hunt together, being sure to go no further than such benefit justified. But an accommodation was just what the Reverend Savage was not out to find. Shaking his war feathers, he says, "You are too fair, I must kill you, or something, though it may be cruelty to animals.' Stop,-I sniff paternalism'! It must be you or yours!" And without waiting for an answer he bangs away at that old skunk which hasn't a friend on this side of the world. Then, inflamed by smell of powder, blood, or something worse, he goes it wild, mistakes even the good social domestic animals for wild beasts, and his reverend friend as their protector. His slaughter of these purely imaginary enemies is accompanied by a self-approving wit, which only exhales when, as Mephisto says, the Parson and Comedian are happily combined, and inspire each other. But, alas! neither prayers nor laughter can settle the industrial and political difficulties of our day. They may do, and are doing, much to prevent such settlement, which must come from people who do not live in another world, and therefore are not free to ignore or to make a joke of this. There is hope, therefore, when our reverend friend "ties his legs," and in his said article settles down to steady numbers: 1, 2, 3, 4. For by them, we can at least get hold of him, and all points in his prior antics can be thereunder disposed of.

He delivers his first fire, thus:

"1. The world began in Socialism. In the barbaric period the tribe was all, the individual nothing. Every step of human progress has kept pace with the rise of the individual." Most true! But that is half of the truth. If you had told the other half your article could not have been written, for it would have been answered beforehand from a to z. The other half is: That the rise of the individual has always been because of, and the result of, the concomitant and ever-increasing Socialism. The two have ever gone, and must ever go, hand in hand. Integration is the inevitable counterpart

of individuation.

This is the fundamental law of history and Sociology, recognized the world over, as much as the law of gravitation. To blink it, is to go wild or blind. This is the law of progress upon which all human affairs expand, and there is

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scarcely a difference in wording it. For instance, in the last book out on "Economics," that of Prof. George Gunton, he says (p. 22): "Progress is an integrating differentiation. Only that differentiation is progressive which results in new integrations and greater complexity of social relations." Comte's, and Fiske's, and Herbert Spencer's statements of the same law are the same in substance, but too well known to quote here. So Professor Huxley in his "Administrative Nihilism," Henry George in "Social Problems," and indeed pretty much everybody who touches the subject, except Mr. Savage. He, however, has the grace to admit that "The world began in Socialism," and, by the law referred to, it will continue in an ever-enlarging, integrating Socialism, till the rise of "the complete individual" will result. Yes, man's origin was social; from the "Social Anthropoids," says Professor Huxley; and to omit the continuance of this social fact and law in sociology is worse than talking pre-Copernican astronomy. That should be left to our metaphysical anarchists, who chatter as if man was a solitarily created "Adam," defying the social "compact" of Rousseau, or dickering as to the terms upon which he will "come in."

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From Henry C. Carey's noble work, "Social Science," Americans should have heard, if not read, enough of this law of enlarging integration never to forget it, or to let those address them who have. He illustrates it not only by human history, but by the fundamental law of biology from Oken, Goethe, and the evolutionists generally. This application has been continued by them to the present day; the last instance I noticed is that of Prof. Ernst Hæckel, translated in Dr. Paul Carus' late work, "The Soul of Man." This law measures the progress of organisms from the homogeneous jelly-fish to the complex elephant or man; from the savage tribe to the Roman Empire, or the future" Federation of Mankind and Parliament of the World." Integration is the mother, nurse, and protector of the individual.

In history and politics this law stands, however expressed or applied, as the door which opens to the mental vision, the river of human evolution and progress,- a sight grander far than Niagara. Those who see not this fact, law, vision!are socially blind.

In industrial and economic evolution the same law of progress holds. The tribal homogeneous industry, when

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