The New York herald., 1921-02-20

would not be able to find a publisher now.
The wizard does begin slowly, taking his
time, proceeding lesurely. But this is but
at the beginning. A little later we see him
at full gallop, and then who so spirited and
so dramatic as he? Action seems to be in
his web and woof. What could be found
more rapid well as compelling than the
last chapters of Guy Mannering'? I've
read this part of the book over and over and
never without a quckenng of my pulse.
Ah no, Scott is not labored nor eisurely nor
objectless save at the beginning | never
read the long explanations that he opens
with; | skip 'em; and | suggest that we
bring out a new edition of Scott with short
introductory synopses
People in England, | think, no longer
read George Eliot-at least not so much a.
formerly. II Is because she early idcntinod
herself with the high brow rationalism thcn
fashionable. 1t quickly shot its bolt ami
from its short life reflection may find that
rationalism, or refined agnosticism. while Il
might seem to be a simple and livablc theory
by which 10 live without creed, Is without
roots i'm human life
I'm the mystical trend OF. the times and
hovered over as we apparently are by an
atmosphere OF unsettled images, it would be
difficult TO supply what the public want It's
wants are too diverse, but possibly at the
yond the earth. The public seems to want
spiritual knowledge or even spritualistic
knowledge. but this may be seeming only,
for the public i'm literary matters is n sphinx
and who shall define our attitude toward a
sphinx?
'fOccultsm is mingled with new revela-
tions in an astounding and not invariably
artistic fashion. but so far as ] have been
able to sec whatever new things in the way
ff tbat
ferior systems. less attractive and valuable
to humanity than the old fashioned Chris
tian religion. The latter. indeed, offers more
even on the confined side of thrill and spr-
itual emotion than any of its would bo
rivals. Christians must feel. even with but
a cursory knowledge by which to make a
comparison, that the new wares are mark
edly inferior.
THAT the reading world is inclined to
mysticism is sufficiently evident. Mystery
has ever and anon proved popular through
out the history of the world. 1t is a fact
surprising to some persons that a writer like
Conan Doyle has thrown himself so reck-
lessly in 1t. But indeed | am not surprised,
from my own experience I have found
that what are called hard headed business
men are the first to be caught by what
seems to them new miracle or mystery.
Conan Doyle is undoubtedly a writer Of
mitted that his mind belongs to tho matter
Of fact or even stolid order II was quite
natural that the mysticism i'm the air should
thicken about him. He Is not aware that
at the very time OF the birth Of the Christian
religion the mysticism that hung over Rome
was very thick indeed and that signs and
portents could be picked up and translated
every way by every one.
NO Doyle did not know these things. nor
that at various times and even almost regu-
larly recurring arrived these signs and por-
tents. lie took what he thought was n mir
acle OF his day and accepted II literally.
The mind not accustomed to mystical
ideas Ia apt TO he profoundly impressed by
one that happens TO force It's way IN. IT
does not realize that things like this have
already happened In the world 800 times be-
fore.
Minds Of this type begin with the rs
sumption that the Christian religion was
born among savages. That's a laundering
lie II was nursed and fostorcd and grew
among the most civilized and accomplished
peoples of the then world. Men may not
accept the Catholic miracles but they can
not deny that there is historical substantial
tion Of them a man of to-day who has
never read or been told Of these things is
astonshed by what he conceives 10 be a
new miracle. II he would look up its gene
sis he would find that history is stuffed with
miracles.
Whether our modern miracle mongers
work by means of n ouija board, or plan
chette, or a tipping table. or at a scance in