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The presence of evil in our world is a known fact, but it's origin has little explanation. Religious heritage ascribes evil to a Devil, a creature from the netherworld.
Table of contents

We are the victims of the world's literature, of its prevailing creed, and the popular judgment. The greatest master in the world's literature, seeking a type that on account of peculiar conditions and circumstances could stand for cruel hatred and implacable revenge, deliberately changed the contents of a story and made Shylock the Jew the embodiment of inhuman revenge. The poet must have felt that if ever in a human soul there could arise such unyielding hate as he desired to portray it might, in a sense, be justified in one whose heart rankled with the memories of ages of persecution and unjust hatred to which his race had been subjected.

Here was one, the poet seemed to say, who could well execute the villainies he had been taught.

He therefore produced a character dramatically consistent, but at the same time he did an everlasting injury to the Jew, because he produced a character altogether historically untrue. The Jew is anything but vindictive; he forgets injuries readily; that is why he is so optimistic; he has a horror of shedding blood, and whatever vices the Jew may be capable of, the one of ferocious cruelty cannot be saddled upon him.

Nevertheless, the word Shylock has become in English speech synonymous with everything that is bad. This injustice in literature will persist until some great genius possessing the broad-mindedness of a Lessing and the dramatic power of a Shakespeare shall arise among English-speaking people and create an English Nathan the Wise.

The Secret Path, Reconciliation & Not-Reconciliation - MUSKRAT Magazine

The Western world's creed centers in an event which, strictly speaking, belongs to the same category as that of the killing of Socrates, the burning of Giordano Bruno, and of Servetus. Thus, classic Greek, Catholic, and Protestant were all equally guilty of sacrificing the best of their time. The progress of mankind has, sad to say, often been purchased by the martyrdom of some of the noblest men that walked on earth. Yet it is the Jewish people that have been singled out to be held up to the world as Deicides, and every child at the time when the soul is most receptive is inoculated with an antipathy against every living Jew be [Pg ] cause of an event that took place nineteen hundred years ago.

The late Lafcadio Hearn was one of the great prose-poets of the time. The glimpse into his intimate mind which the Critic affords by printing a sheaf of his letters to H. Krehbiel, the music critic, will be appreciated by all who followed his literary wanderings up to the time of his settlement in Japan. The letters were written many years ago, when Hearn was still in his early prime.

When he learned of the death of Mr. Krehbiel's child he wrote this exquisite expression of sympathy:. Your letter rises before me as I write like a tablet of white stone bearing a dead name. I see you standing beside me. I look into your eyes and press your hand and say nothing. Hearn was ever an artist, and he ever knew what art meant. In advising his friend to break away from the exhausting routine of daily journalism, he gave a typical expression of his philosophy of life:. They followed one principle faithfully—so faithfully that only the strong survived the ordeal—never to abandon the pursuit of an artistic vocation for any other occupation, however lucrative; not even when she remained apparently deaf and blind to her worshipers.

But I think the moral remains. So long as one can live and pursue his natural vocation in art, it is a duty with him never to abandon it if he believes that he has within him the elements of final success. Every time he labors at aught that is not of art he robs the divinity of what belongs to her. Do you never reflect that within a few years you will no longer be the young man —and that, like Vesta's fires, the enthusiasm of youth for an art-idea must be well fed with the sacred branches to keep it from dying out?

I think you ought really to devote all your time and energies and ability to the cultivation of one subject, so as to make that subject alone repay you for all your pains. And I do not believe that art is altogether ungrateful in these days; she will repay fidelity to her, and recompense sacrifices.

I don't think you have any more right to play reporter than a great sculptor to model fifty-cent plaster figures of idiotic saints for Catholic processions, or certain painters to letter steamboats at so much a letter. In one sense, too, art is exacting. To acquire real eminence in any one branch of any art, one must study nothing else for a lifetime. A very wide general knowledge may be acquired only at the expense of depth. Taking up a discussion inaugurated by the St. James Gazette , of London, the New York Times says what it has to say on the subject of choosing wives. The English paper said frankly that the title would better be "The Choice of a Husband," inasmuch as the male, though unaware of the fact, is generally not the pursuer, but the pursued.

This condition, however, is by no means to the discredit of woman. As the Times remarks, "A young woman whose intentions are both serious and honorable has nothing at all to be ashamed of in endeavoring by all womanly means to acquire the man whom she believes she can make happy and knows that she means to try to. In America and England there is objection to the man who marries for any other reason than being in love. Yet [Pg ] the mariage de convenance is not altogether without legitimate recommendations.

To quote the Times :. If one is really bent on making a marriage of reason instead of waiting for a "call," excellent recipes may be given him.

The Secret Path, Reconciliation & Not-Reconciliation

A wise man once advised his son, who had shown some disposition to choose instead of waiting to be chosen, to "look for a good woman's daughter. In general, of course, mixed marriages, whether the mixture be of religion or of country, would be viewed by a wise adviser with apprehension, although Lord Curzon's experience is only one of very many as to the possible happiness of marriages between persons of different nationalities, much more alike as are the nationalities of Lord and Lady Curzon than any other two nationalities.

Johnson's famous saying that marriages would be happier if they were arranged by the Lord Chancellor, due regard being paid to the ages and conditions of the parties, has never been accepted as a working rule in his own country. In France, again, there is the wholly "reasonable" and extremely circumspect Count Boni Castellane, whose marriage of reason has so lately been shown to be so far from a success. There are quite enough more failures of the same kind to offset the unhappy marriages of romance. It is of these, of course, that Burton declares that matches are made in heaven, though matches of the sulfurous kind, of which all of us know some instances, suggest a very different place of manufacture.

Swift's saying that the reason why so few marriages are happy is that "young ladies spend their time in making nets, not in making cages," is doubly outrageous. In the first place, it is an outrageous begging of the question. The testimony of less cynical observers in our day and country is that most marriages are entitled to be called happy. In the second place, it outrageously puts the whole blame for unhappy marriages on the female partner, contrary alike to probability and to fact.

But at least as many of the marriages are failures in which men "choose" their wives, or think they do, as in cases in which men become the prey of their own imaginations. And there is this to be said from the point of view of reason in favor of marriages with which reason has nothing to do. In the first months of married life there are necessarily very many differences to be adjusted and small incompatibilities of ways of thinking and feeling to be reconciled.

That, as all experienced spouses know, is the trying period. Marriage is like life in that it is a school wherein whoso does not learn must suffer. Now, to diminish the friction of this trying time no better lubricant could possibly be provided than the romantic love, which cannot be expected to last forever, but which may very probably outlast this greatest necessity for it of the early connubial period.

The Secrets Of Gemini

When the glamour of the romance "fades into the light of common day," and a real man and a real woman take the places of the creatures of each other's fancy, and passion cools into at best the tenderest of friendships, both parties are better off, and will acknowledge themselves to be better off because the romance has been. In that series of compromises which we call life there is no compromise more perplexing than the compromise with the stomach.

No problem requires more earnest thought than the food problem. It is the stomach that makes men work.

JULY, 1906.

There would be no produce exchange were it not for the stomach—no yellow fields of wheat and corn, no grazing herds of cattle, no fleets of white-sailed fishing-vessels. Clothing and shelter are secondary demands. The stomach is master; and, as is ever likely to be the case with autocrats, it is selfish—wherefore we humor it—we hold out crutches to it—we offer it tempting inducements to be lenient with us. A sense of relief, therefore, is produced by reading Dr. Woods Hutchinson's article, "Some Diet Delusions," in the April McClure's ; for therein is advanced the doctrine of "intelligent omnivorousness.

Every imaginable experiment upon what would and what would not support life must have been tried thousands of years ago, and yet our most striking proofs of how highly men value their "precious right of private haziness," as George Eliot shrewdly terms it, are to be found in the realm of dietetics. The "light that never was on sea or land" still survives for the most matter-of-fact of us in the memory of "the pies that mother used to make," and nowhere else do we find preferences so widely accepted as evidence, and prejudices as matters of fact, as in this arena. In fact, if we were merely to listen to what is said, and still more to read what is printed, we would come to the conclusion that the human race had established absolutely nothing beyond possibility of dispute in this realm.

Every would-be diet-reformer, and we doctors are almost as bad as any of them, is absolutely certain that what nine-tenths of humanity find to be their food is a deadly poison. One philosopher is sure that animal food of every description, especially the kind that involves the shedding of blood, is not only absolutely unfit for human food, but is the cause of half the suffering and wickedness in the world.

Another gravely declares that the only thing which, above all things, is injurious is salt. Another takes up his parable against pork. Still another is convinced that half the misery of the world is due to the use of spices; and one dietetic Rousseau proclaims a return to very first principles by the abolition of cooking.

Another attacks the harmless and blushing tomato, and lays at its door the modern increase of cancer, insanity, and a hundred kindred evils; while Mrs. Rohrer has gently but firmly to be restrained whenever she hears the mild-eyed potato mentioned. There is almost an equally astonishing Babel when one comes to listen to the various opinions as to the amount of food required. Eighteen grave and reverend doctors assure us that overeating is the prevalent dietetic sin of the century, while the remainder of the two dozen are equally positive that the vast majority of their patients are underfed.

One man preaches the gospel of dignified simplicity on one meal a day and one clean collar a week, while the lean and learned Fletcher declares that if we only keep on masticating our one mouthful of food long enough we shall delude the stomach into magnifying it into ten, and can dine sumptuously on a menu-card and a biscuit.


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