davidaulloa/AmericanStories huggingface dataset:
Los Angeles herald., 1910-08-21

drink costs him. That's the reason he
reforms. Had he never been a drunk
ard he would not know the value OF
sobriety as well as though he had never
had the experience. He teaches the
world and learns himself at the same
time. We send men to prison for a
twofold purpose-that is. to better
them and to show society what not
to be.
when a man realizes he is but a
unit in the billions Of humanity he has
proper appreciation of himself If
the unit is willing to yield to the forces
of gravity and sink into peaceful OBJ
scurity he is defeating the purpose of
God and hindering the eventual evo-
luton to a higher plane of the human
kind. Therefore / cannot afford to re-
main in personal peace and comfort.
1t becomes me to strive, even though
[ fail to secure conspicuousness, that
1 may become a force in society.
"When a scientist makes a false
statement or bases a new system on
false hypothesis, he is serving man
kind, because the record of his false
system becomes a point by which later
scientists can compare our relative
progress"
/ I had become rather interested in the
conversation by this time. Time after
time 1 interrupted Mr.. Davis with OBJ
jections to his statements which he
made with all the assurance of their
being gospel My interest led me to
ask a pointed question which seems
naturally to need an answer at this
time So 1 asked Mr.. Davis,
what is your religion?"
"Indifferentism, was his reply.
Look up the word in dictionary for
clear understanding.
An hour after had asked the ques-
ton and had learned what Mr.. Davis
religion is, I learned the reason of his
following that cult. Contact with the
worlds free thinkers has had some
thing to do with the Davis develop
ment, unless 1 am greatly mistaken.
In discussing indifferentism, or rather
defending it, Mr.. Davis resorted to
some rather striking Illustrations. He
said
THE majesty of Masonry comes
from the fact that it makes no appeal
for support. The charm of Confucian-
ism is the fact that it has no mission
aries. 1t lives by the momentum of
it's own worth.
"One of the greatest mistakes of
Christianity is that it has missionaries.
If Christianity would stand squarely up
on it's morals and forget dogma, the
world would soon and easily be con-
verted Christianity is placed in the
light of a beggar by most of its ex-
ponents. Those who are begged to ac-
cept something which is free and good
are prone to believe the gift is neither
free nor desirable. Christ said, IF L
am lifted up, all men will come unto
me-" Why not lift Him up and not
dogma? There is far more churchian-
ity than Christianity today"
81 suppose you have a message to de
liver to the World?" / asked on chance
of getting some reply worth chron-
icling. And 1 got it,
YES" said Mr.. Davis. II have a
message"
"What is it?' asked full of interest
"I don't know he replied. And /
was disappointed.
"You say you have message, yet
you do not know what the message
is" l asked bit cynically. What,
Los Angeles herald., 1910-08-21

four years. Naturally | was
anxious to note what change the
years had wrought in him. l
wondered if he had become like
thousands of others of the stage
-self-satis6ed, egoistic, vain, fop-
rish, in a word a pOseur. In every
respect save one, | found him the
Edwards Davis of former years.
The change was an addition. Now
he wears a nine-carat diamond
ring. Just why | did not care to
learn, nor did he seem inclined to
tell. He was poorer when | first
met him.
Our conversation was a lengthy
one. We did not. agree at all
times, for he argued from one
premise which | refused to admit
was right, and | argued from an
other. premise which he declared
was far too altruistic. What is
set down here is given so that
some idea of the man-the vital
lied intellect-may be gained.
One of my first remarks
brought back a sad, albeit ten
der remembrance. 1t was because
of this that Mr.. Davis discussed
the development of the individ-
ual from selfishness to altruism.
when I was a boy my whole idea
of happiness centered in making my
parents happy" said Mr.. Davis. II
thought that my chief aim in life
should be to repay the hardships and
trials of my parents in giving me an
education and starting me on the road
to success. | thought that if I could
make enough to place my parents in
comfort 1 would be content and would
be doing my whole duty. In other
words, my interest in life was selfish or
at least specific. But when my par
ents passed aWay-almost before that
time-I began to realize that l owed a
greater duty to mankind than making
my own kind happy. Then my interest
in life became general. l saw that in
terest in others is interest in ones self.
I realized that altruism brings happi-
ness in greater proportion to the indi-
vidual than selfishness. So set about
to help mankind. Whether | shall sue
ceed or fail matters not. What mat
ters. is that I am trying. AS man
grows he realizes that he is worthy on
ly as he makes others worthy. That
is a process of mental evolution. 1t
is we'll to remember that"
If the writer were asked why Mr.
Davis forsook the ministry and
elected the stage, the writer would
answer with one word--ambition. But
as has been stated the writer and Mr.
Davis Go not agree very well. So that
others may get Mr.. Davis reasons for
electing Thespis rather than theology,
shall set down a few of the epigrams
with which DR.. Davis made reply to my
question.
"It seems to me better that I be a
good actor than a bad preacher" said
Mr.. Davis. "If I had no other virtue
while l was in the ministry, had the
honesty to leave it when l found my
liberality of thought and conduct was
not in accord with the punctilious ex-
actions of the church. I was a success
as a sky pilot from an ethereal stand
point, but when l found that my
ideas on the world to come could not
be cashed at the banks of the world
that is, / quit preaching. Then went
to acting
1T is never too late to change pro-
fessions; If we change a bad one for
good one or if bad in a good one, we
change to become good in a bad one.
would rather change my coat than
wear it wrong side out, for it is no dis
grace to be a change coat
IAN aged poet might well become a
Los Angeles herald., 1910-08-21
THE WEEK,s OFTERTNGs

BELASCO-"A Contented Woman"
BRISTOL PIER-Vaudeville.
BURBANK-"The Talk of New York"
GRAND-"The Yankee Doodle Detective"
LEVY'S-Vaudeville.
Los ANGEL ES--Vaudeville.
MASON-"The Spendthrift."
OLYMPIC-"Polit Follies"
ORPHEUM-Vaudevi
PRTNCESS-''The Isle of Arcadia"
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30
The New Kingdom.

Let us see how the case stood with the
disciples The strange doctrine of the
death of Christ had been emphasized py
the Transformation. The Master was to
be taken from them, but, then, how were
they to stand. Who would be head!
With this thought in mind they asked the
question. WHO is greatest in the king
dom of heaven" Christ's answer doubt
less but increased their perplexity. What
could be the meaning of becoming like a
little child? A kingdom could be con-
auered by warriors only. What place
in such conflict would there be for
children? The words which followed,
which teach Christ's estimate of children,
the dreadful consequence of OFFENDING
them and the duty of cutting of right
hands and the plucking out of right eyes
rather than offend them is Illuminating
and beautiful to us; but what could be
made of them by the disciples? 1t re-
quires but little imagination on our part
to enable use to see the disciples vainly
struggling to grasp the new ideas and to
adjust themselves to the new duties.
Under such circumstances the mind
works slowly. The truths taught seem
impossible and contradictory. The dis
ciples are being introduced into new
world. The old theories are condemned
and must be laid aside while the new
are beyond their reach. 1t seems to me
that a careful study of all the facts will
convince us that the disciples were not
so dull as we have imagined them We
should remember that the carnal and the
spiritual are opposite poles of thought.
The casting of of the old and the putting
on of the new Is work or time. ana
above all IT is work; work of brain and
soul
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30
Limit of Forgiveness.

This discussion furnished Peter with a
grave question in casuistry. The Nues-
ton shows that Peter was struggl ng to
get rid Of the old rabbinical law. Clearly.
the old law was too narrow for the new
kingdom. That much was plain But the
question showed that despite his efforts
the old st:n held him as with letters of
steel. How oft shall my brother sin
against me, and forgive him? Till seven
had no conception Of the Christian spirit.
He was legalist willing to make liberal
concessions. but still legalist. with hard
and fast lines beyond which neither God
nor man could expect HIM to go. This Is
the nature and this Is the effect of all
legalism.
To understand Peters views we should
remember that the old law said that no
man should ask forgiveness of his neigh
Dor more than three times. Peter doubt
less thought that he was making a most
liberal advance. And he was. But 1t was
still legalism. And the difference between
legalism and Christianity is the difference
between q machine and life. The one is
limited. the other is limitless; the one is
mechanical and unbend'ng. the other
marked by spontaneity and adaptation.
The one Is devoid of beauty. it is harsh
and repulsive: the other is instinct with
grace and radiant with beauty.
With Christ forgiveness is limitless. Il
say not until seven times; but until
seventy times seven" And this is the
law for all time and for all men. There
Is neither with God nor man any hard
and fast rule that counts the number Of
offenses and shuts the door in the face
Of the penitent because of past refusals.
God waits to be gracious" however
gross or persistent the sinner may have
been. And this is the quality of mercy
which flows from God down to all His
disciples, enabling them to bear all
things to hope all things. to endure all
things. and to forgive all things upon
the simple condition of repentance and
confession.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30
Law of Forgiveness.

We now approach the subject Of our
lesson. From the duty of saving the
lost it is easy to turn to the necessity
Of love among the workers. Jesus never
forgets that he is dealing with men; weak.
erring men. He knew that 1t must needs
be that ofrenses come. But what now is
the law of the kingdom concerning Of
lenses? 1t is safe to say that the doc
trine taught In the sixteenth and the fol-
lowing verses was new. The world had
never heard it.; and apart from Chris
tianity to this day it has never been
taught.
The rabbinical law was this: If a man
was offended he should rebuke his often
der Ueviticus. 19:l9) How strange must
have seemed the law Of Christ, go and
tell him his fault between thee and him
alone" 1t will be observed that II ID
no part of the divine requirement that a
man should submit to insult or con-
temptuous treatment. Man is made in
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30

off in proto-atomic juggling, or disap-
| peared into the earth's interior
| Terrific earthquakes began destroying
| ten cities in day. New mountains
Yet they had no glaciers. Vast auanti-
! ties of water continued to disappear with
each earthquake-period Of an aging
| planet.
age. the worlds population was twenty
| three billions. After 15OOO years of ca
tastrophes. it had reached four billions.
The oceans. sunk into their deep bottoms,
occupied only a quarter of the earth s
surface. The great rivers and lakes
| had disappeared into earthquake crevices.
Man struggles frantically, armed with
! Titanic powers. Matchmaking did not
last 5000 years. They had to go back
| to pipe lines. reservoirs and magnificent
economies of irrigation. Rain ceased.
| Domestic animals persisted. During LOCO
| years they thought they had evolved
| more hardy species; but tAe evolution
| energy was worn out.
| Plants and birds remained. The former
became miraculous food raisers of I'M
| imaginable species. The birds which be-
came savage and by their semi-human
intelligence preyed on men from vast
heights finally perished-killed by strange
| metallic creatures destined to inherit the
that dwelt with men could plead for life.
They escaped degradation to mere food
producers by mems conscienCes and their
valuable instincts. They foretold earth
quakes.
! After 3O,OoO years of struggle the an
cestors of the last men came to imagine
that minerals, vanquiShed so long by plant
and animal. were to have their turn at
life. There came a period of despair, in
| which the population fell to 100000, 900
and the oceans dried to a tenth of the
surface Four thousand years respite
restored optimism. Men undertook prodi-
gious works OF preservation: but the race
was doomed. The earthquakes recon-
mcnced, water continued to disappear in
crevices and habitable parts continued
to narrow.
Until, after 10000 years more. the last
men found themselves reduced to a few
bismuth-bound cases. irrigated from a
few wells tapping rivers mile deep, on
dried-up earth, which they imagined
to have obscure will to favor their
terrible enemies, the Ferromagnetics.
The ominous metallic creatures had
evolved from violet-colored rust-like
stains observed early in the radioactive
age on human iron--that is. Instruments
constantly handled in industries. Those
it kind of metallic protoplasma.
Meeting NJ. Rosny at the famous Rus
sian tea, l heard society women, operate
| artists. clubmep and business men alike
congratulate him on inventing a new
, kind of life
1t is a philosopher who goes into the
smart world. The function at the Hotel
Crillon was the farewell Of Paris society
to Russian imperial Opera and ballet
| and NJ. Rosny was in the midst of it,
knowing every one and known to all.
/ got him in a corridor and asked him
about his Ferromagnetics.
Matter and life are not one, but
m1py," said the strange man. "On other
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30
BY DR.. James B. Clayton.

Christian Use of Ietterwriting' MEM
bers of the Gunton-Temple Society have
volunteered to write to home and foreign
missionaries In whom they are interested
The answers received will be read at the
monthly missionary meetings. The first
letter will be written to DIR. Lawrence of
kasvan. Persia. who is supported by the
Christian Endeavor societies of the Wash
ington Presbytery. The society has adopt
ed the plan of filming cNmmittee cha,rmen
who fail TO submit a monthly report of
the progress of their work. This money
will go to swell the missionary fund. The
society has invited the union officers who
constitute the flying wedge" to take
chareN of Their meeting at some date in
the near future.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30
o. IN 5unAau Srhuu GpBHnn fur Unmnrrnm f6e1 Il
llAoE AI-@w by Rev. lsphEd IN IL
the image of God. He is a partaker of

the image of God He is a partaker of
the divine nature. 1t is the duty OF
ture with which he is endowed as to
demand from others the recognition Of
his divine origin and prerogatives. These
are rights which no man may forswear.
And when these are trampled upon it
is our plain duty to assert our rights and
to demand reparation for the wrong.
But how Is this to be done? This is
the point of the lesson that demands
careful study. The old rule was to wait
until the offender. conscious of his wrong.
should seek to make amends. But this is
not the law of Christ. Remember, the
law of love is ever binding, and though
wronged and injured we owe duty to the
offender. If possible we must bring him
to see his wrong and help him to repent.
We must tell him of his offense alone.
OF course, 1t need not be said that this
must be done In the spirit Of love. To
be conscious Of the dignity of our own
nature is to be conscious of the dignity
Of our neighbor. The assertion of our
own rights implies the recognition Of his.
This is heavens law. Were it universally
observed 1t would lift this old earth to
the vestibule OF heaven.
But suppose you fail to convince your
brother. Then take with you one or two
more: and if you then fail tell it unto
the church. This is the final court Of
appeals. Failure here means excision.
The man becomes to you as heather
man and publican. But what does this
mean? Is the excluded man to be treated
with contempt indifference? 1.-THE an-
swer Is plain SHOULD we thus treat the
he athen man and the publican? No. the
church Is IN the word to save it. AS salt
Is to the meat, as lie aven Is to the meal.
so Is the church to the ur saved. AS we
should seek to save the publican. SO we
should seek to save a rebelious brother
In the 18th verse We have repetition
Of the promise which Christ first mace 70
Peter: whatsoever ye shall bind on
earth shall be bound in eaven and
whatsoever We shall loose on earth shall
be loosed in heaven Then it was made
to Peter, now it is made to the church.
Peter among the ape stiles we s first among
equals: that is the highest pinnacle upon
which historic truth may PLACE him.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30

when all men speak we'll of it. There
Is danger In too much commentator
always will there be a letting go when
prosperity and fiattery enter, and almost
invariably IL may be said that the man
who is always approved by everybody
doesn't count for much as a real power.
The man of the movement which lives
and moves Is bound to make mistakes
He who never makes mistakes, never
makes anything else. The call to "come
and suffer" has always appealed to true
men. Their response to this call has been
the secret of success In the greatest
movements in the worlds history
No movement can maintain its place in
social and industrial life unless Il is
based upon a moral principle. In this
day and generation might does not long
continue to make right. either on the
side of the boss or the workman. 1t
may seem like good policy to force an
issue because one has the whip hand.
but no question is ever settled until 1t
Is settled right. More and more men
are insisting that social questions must
be dealt with in absolute fairness There
can be no other way. In view OF this,
II Is an easy matter to prophesy who -
going to win out in the end.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30

The inventor Of the new pluralism has
done that unique thing. His Death of
the World running in Les Annales
Polit!aues ct Litteraries. may be story
only in form yet the picture of TarG, the
Last Man. grips one like that other.
named Adam.
Every one has heard of the Goncourt
Academy Two wealthy brothers of the
name, themselves writer's and great
Partisan figures. beuue athed their man.
sion and large fund to ten writer's they
admired-to live free and write at ease
forever. and appoint successors. so that
At. present they are Elemir Bourses.
Leon Daudet. Lucien Deserves, Gustave
Genroy, Leon Hennique, Paul Mar
gueritte. Octave Mirbeau, Jules Renard
Joseph Henry Rosny and Justin Rosny.
They have even $1,000 to vote away
annually to the young writer of the best
lima cinative prose book appearing In the
year.
Well. j. H. Rosny. their treasurer,
working with his brother, Is best known
as the only sociological romancer turn
ing aside into strange prehistoric and
scientific creations, but Rosny Is only his
pen name for that purpose. Under his
real name. j. BoexBorel he is the inven-
tor of a deep system of philosophy, the
new pluralism.
Evening star. [volume] (Washington, D.C.) 1854-1972, 1910-07-30

up mis- system 'fn a few words" With
out attempting what the great German
refused to try. may say that pluralisn
goes against what Americans know we'll
as Monism. but 1t is equally hard on the
American favorite, pragmatism. and VIII
liam James, who helped set pragmatlsm
on It's feet, now seems to be going after
RoSny'S pluralism.
Monism says that If you get at the bot
tom of things you will find that reality
Is "one"-one matter, one force. one
being. which simply ripp1es into things as
they apear. Prasmatism says: Take 1t
and let 1t go at that" Pluralism says
that even in the uttermost reality things
are many and discontinuous as they ap-
pear to us: forever and everywhere are
different forces. which are not simple
variations of one
So now for the Death of the World.
It's 100000 years Of sickness do not be-
gin until toward the end Of Godlike
proto-atomic age, following on the radio
active period which you and | are act
ually entering at this hour.
Every one now knows that the miracu-
lous energy of radium is but slow and
feeble untying" of gigantic energies
packed in the atoms of all known mat
unite the ether-forming atoms and
ultimately arrive at vestpocket motors to
take steamships round the world.
But how weak and primitive all this
will be compared with the real proto-
atomic age to follow, when. after 10000
ton. the digestive organs become much
smaller and the respiratory organs larger
following the rarefication of the air!
The last savafe animals disappear.
Food animals become evolved deliberate
ly to hideous ovoid. weak-limbed, stuffed
meat producers. Only a few species CT
birds escape this food degradation and
take surprising Intellectual development.
From century to century they increase
In charm and sense and are finally in
itiated to a human language of special
syntax and phrase images. to render
great services in labora tories by reason
Of their delicate instinct.
No more half measures of ''untying'
matter Men draw inconceivabe forces
directly from forming atoms of inter-
stellar space; all humanity become like
gods i'm universal luxury and case. But
manifcent and mysterious poetry is dead
no more wild life in vast free spaces.
forests plains and swamps of the old
radioactive period Suicide became more
deadly than had been the ancient mi
crobes.
speak in the past. AS the story opens,
the last men have been inhabiting Oil
minishing cases on a dried-up earth Tor
$1,000 years. And SO it will go on"
they say, until there are two families
camped around one well. 1t will be terri
ble!"
They look back historically. on the be-
ginning OF catastrophes in the proto-
atomic age. when their ancestors laughed
at the lowering oceans. They would make
water. Later. they did-until all by
drogen matter had been used up, flown