Pretty Polly Perkins. By Gabrielle E. Jack

son. The Century Co., New York. Illustrated, 5x7% in. 293 pages. $1.50.

This story has been running as a serial in "St. Nicholas." It tells about some happy little girls on a farm in the country.

Port-Tarascon, and Studies and Landscapes.

Tartarin of Tarascon and Tartarin on the Alps.
By Alphonse Daudet. Translated by Katharine
Prescott Wormeley. Little, Brown & Co., Boston.
44X71⁄2 in. $1.50 each.

The latest additions to this excellent series of translations of Daudet's works include in one volume the two Tartarins, the "Tartarin of Tarascon" and "Tartarin on the Alps," and in another "Port Tarascon" and "Studies and Landscapes." Miss Wormeley's translations of Daudet, like her translations of Balzac, are sympathetic and surprisingly Gallic. The most valuable part of the books, however, consists of the suggestive introductions by Professor Trent. We hope that they may be included in his next book of essays, if for nothing else than for his emphasis on the fact that Daudet was the combination of a delightful poet and a great humorist.

Princess of Arcady (A). By Arthur Henry. Doubleday, Page & Co., New York. 5x8 in. 307 pages. $1.50.

Robert Orange.

By John Oliver Hobbes. Frederick A. Stokes Co., New York. 5×71⁄2 in. 341 pages. $1.50.

A story of distinct ability, with a strongly outlined plot, well sustained, a group of characters distinctly if not vitally portrayed, and a serious motive carefully wrought out and giving the novel unity of purpose and construction. The very capable writer who calls herself John Oliver Hobbes has trained herself thoroughly in many ways for the writing of fiction; and this story shows care, skill, and excellent workmanship, besides the possession of many of the qualities which go to make a novelist of force and originality. The story deserves careful reading and will command it. It is not, however, wholly successful. It lacks simplicity; in a certain way it suggests overtraining. This is shown in too much elaboration, in the over-emphasis of detail, in the impression of work which somehow escapes 'from the novel. In the mass of light and easy writing, however, such a story not only arrests attention, but awakens anticipations for the work of the future from the same hand. Select Notes: A Commentary on the International Lessons for 1901. By Rev. F. N. Peloubet, D.D., and M. A. Péloubet. The W. A. Wilde Co., Boston. 534×9 in. 375 pages. $1.25.

Smoking Car (The). A Farce. By W. D. Howells. Houghton, Mifflin & Co., Boston. 32×6 in. 70 pages. 50c.

Song of a Vagabond Huntsman. By Charles Lever. Illustrated by William A. Sherwood. R. H. Russell, New York. 12x9 in. 20 pages.

The subject verses of these illustrations were taken from the favorite song of Lever's "Tipperary Joe." and seldom has there been such a delightful union of text and picture. Strenuous Life (The). By Theodore Roose

velt. The Century Co., New York. 5×73 in. 225 pages. $1.50.

A group of short essays, several of which ap

peared in the columns of The Outlook, which have the unity of a distinct point of view and a very definite ideal of life. The volume takes its title from the first article, and that title is suggestive of the nature and aims of the discussions. A fuller account of the book will appear later.

Story of the Alphabet (The). By Edward Clodd. Illustrated. D. Appleton & Co., New York. 4x6 in. 209 pages. 40c.

Theodore Parker. By John White Chadwick. Houghton, Mifflin & Co., Boston. 5×8 in. 422 pages. $2.

A popular and sympathetic biography, reserved for fuller comment.

Treasury Club (The). By William Drysdale. Illustrated. The W. A. Wilde Co., Boston. 5x7 in. 330 pages. $1.50.

This is the author's first volume in a series

dealing with the United States Government departments and showing how their vast business is conducted from day to day. It is a story full of information, and interesting alike to boy or girl. The hero of the story is a typical youth, determined to win his way. It is from his inside knowledge of the workings of the place that the story unfolds. The facts have been passed upon and approved by exUnited States Treasurer Daniel N. Morgan. Unto the Hills: A Meditation on the One Hundred and Twenty-first Psalm. By J. K. Miller, D.D. Illustrated. Thomas Y. Crowell & Co., New York. 5x7 in. 32 pages. 6Jc. This meditation on the One Hundred and Twenty-first Psalm-"the traveler's Psalm," as it has been called-sets forth its religious and moral lessons, and is an uplook to the highlands of a religious life. Its appropriateness as a gift-book is enhanced by the beautiful form in which it is published.

Venture and Valour. By G. A. Henty, A.

Conan Doyle, and Others." Illustrated by W. Boucher. E. P. Dutton & Co., New York. 5×7 in. 404 pages. $1.50.

This title is a rather happy one for a collection of stories dealing with war and adventure by such successful writers in these fields as Conan Doyle, F. T. Bullen, G. A. Henty, and others, with what may be called a comic interlude of the sea by Mr. W. W. Jacobs. Naturally, the tales vary in quality and strength; but lovers of fighting will find much to hold their

stitute for the mythical ghosts. In congruity with all this, God becomes simply "the highest idea," and immortality a transmission from ancestors to descendants of that process of slow oxidation which constitutes life, together with those spirits, or ideas, that have entered into it.

Wild Animal Play for Children (The). By Ernest Seton-Thompson. Illustrated. Doubleday, Page & Co., New York. 42x71⁄2 in. 79 pages. 50c. The children who would like to act the parts of Grizzly Wahb, Lobo, Molly Cottontail, and Little Johnnie, and the other forest friends to whom Mr. Thompson has introduced us, will find here what they shall wear and what they shall say, and the music of the song all the characters sing at the end of the play, with its refrain:

For the only wealth that we value is health,
And we'll never be ruled by man.

Wounds in the Rain. By Stephen Crane. Frederick A. Stokes Co., New York. 5×71⁄2 in. 347 pages. $1.50.

This collection of short war stories by the late Stephen Crane illustrates forcibly the paradox that Mr. Crane wrote much more vividly

and apparently realistically of war and battle before he had ever heard a gun fired in hostility than he did after passing through the campaigns of the war with Spain. Some of these tales have the graphic quality and directness of Mr. Crane's The Red Badge of Courage," but, as a whole, the volume falls far beneath that remarkable piece of work; while, in another direction, his "Whilomville Stories" seem to us also distinctly superior. World of the Great Forest (The). By Paul du Chaillu. Illustrated by C. R. Knight and J. M. Gleeson. Charles Scribner's Sons, New York. 512x8 in. 322 pages. $2.

The latest book by the renowned explorer is one of the most interesting in the long list of his works on zoölogy. He believes that animals not only possess great power of apprehension and prevision, but that creatures of the same species have understanding with one another by sign or voice. Hence he has made the animals of the "Great Central African Forest" tell their own story and explain their own actions, as if they were endowed with the power of speech. The denizens of this forest range from the elephant to the ant.

Kindly explain 1 Peter iii., 19, and say what are the most suggestive and helpful books treating on the following subjects: (1) The Ten Commandments: (2) the Sermon on the Mount; (3) the Parables of our Lord; (4) the Miracles; (5) the Lord's Prayer; (6) the history of Israel; (7) the progress of the nineteenth century. M.

Peter means that Christ after his death proclaimed his Gospel in the world of departed spirits, even to the earliest sinners of the antediluvian world imprisoned there. 1. Dr. R. W. Dale's book by that title. 2. "The Master and Men." by the Rev. W. B. Wright. 3 and 4. Dr. A. B. Bruce's two works on these subjects. 5. Dr. Gladden's book. 6. Kent's "History of the Hebrew People" and " History of the Jewish People." 7. See this answered at length October 13, page 424. Any of these that you cannot procure elsewhere can be had through the Congregational Publishing Society, Boston.

Please suggest some recent books tical Christianity."

"Pracupon F. M. R. Books on this subject, if not under this title, are as numerous as are the kinds of practical exhibition in which Christian principles appear. A book in any department of philanthropy is a book on practical Christianity. On the general subject see Dr. Abbott's "Christianity and Social Problems" and Dr. Gladden's "Applied Christianity." On two of the most important special divisions of the subject see Mr. Batten's "The New Citizenship (American Tract Society's prize essay) and Mr. Root's "The Profit of Many" (Revell, New York).

What are the books (with names of publishers) which you would recommend as best (1) for a careful study, chiefly theoretical, of ethical principles; (2) suggestive for practical ethics? E. H.

(1) Thilly's "Ethics" (Scribners, New York, $1.25); (?)

Bowne's "Principles of Ethics" (Harpers, New York, $1.75), are books that seem adapted to your requirements. 1. Kindly refer me to any book on the subject of Evolution suitable for use as a text-book for a society of young people who have taken the Chautauqua course. 2. Would you also refer me to two or three of the best books written in exposition or criticism of the writings of Carlyle? S. H. G.

1. We know of none better than Professor Morris's "Man and His Ancestor" (The Macmillan Company, New York, $1.50). 2, Mr. E. D. Mead's “Philosophy of Carlyle" (Houghton, Mifflin & Co., Boston, $1) is the one best book on the subject.

Kindly say what is the best book on evolution from present-day point of view. Dr. Abbott's book I know; I want something recent from the scientific point. Get Morris's "Man and His Ancestor" (Macmillan, $1.50).

The author of the lines inquired for by "H. C. H.," September 8, is the Rev. W. C. Gannett, of Rochester. They occur in a short poem entitled "We See as We Are." The following is a correct copy:

The Consent of the Governed

To the Editors of The Outlook :

A reader since the days of the older Christian Union certainly expects from you the highest standards of ethical teaching. Your "Outlook" when directed toward the field of politics must vindicate itself to the conscience; otherwise your journal might better leave those questions to the daily press. I fear that, by reason of the loyalty and affection of your readers, you do not realize how many of them are disappointed and pained at your present attitude toward the question of "consent of the governed." When you deliberately reject this moral basis of government and treat as illusive the central idea of our National life, not a few of your readers are shocked. A favorite illustration with you is the sanitary gain to Santiago under General Wood. Suppose, if Maximilian had established his throne, that he would have cleansed Vera Cruz of yellow fever, would that justify his forcible government of the Mexicans? Your illustrations (at p. 298) of the rule of Quay and of the Tammany Society would be to the point if the Declaration said that all governments resting in consent of the governed are just. Instead, the principle declared is that the test of fitness of a government to do its work and be rightly administered is the moral basis, the support of a majority of the citizens. None maintain that such a government is necessarily just; but that, when sustained by the popular will, its errors are, on the whole, less than its effect if enforced from a power without, acting against that will. The injustice and mistakes of governments constituted by the people are inevitable. But we do not question that the Supreme Court at Washington is a just and right depository of judicial power because of its errors in the Dred Scot case, or in its last decision against the income tax. Compared with the slow but pervasive and natural growth of public sentiment leading to an enlightened consent of the governed, the arbitrary and forcible rule-even if benevolent, hygienic, and puritanic-is plainly against nature, and is not less tyranny

because it has good ends in view. Surely this gradual process of education and consent is the ethical, moral way—the method of divine rule and revelation in the world;

and the readers of The Outlook have learned to look for enlightened spiritual theories of government, and not to expect materialistic and specious doctrine of soto find there arguments for the obsolete called Divine Right as a basis of ruling be said of Americans who use a doctrine others against their consent. What shall of consent of the governed to claim rights from others, and then afterward deliberately repudiate that principle when it involves our own duties toward other peoples! HARRINGTON PUTNAM.

Brooklyn, N. Y.

To the Editors of The Outlook:

In the issue of October 6, a man asks you a plain question: "Upon whom or what do you believe government justly rests?" And you do not answer it. You say, "It rests upon the law of God." We all agree to that, even the strongest advocate of priestcraft or kingcraft, of the rule of an aristocracy or a plutocracy. But who is to say what the law of God is? The Pope at Rome? He claims that right. The Czar in Russia? He crowned himself with the phrase "Dei Gratia "--by the grace of God. The Kaiser in Germany? He says he is the vicegerent of God on earth, and will interpret God's law to his subjects. Will it be, in your opinion, an aristocracy? Such was the despotism of the old régime in France; and when you say "the Red Terror," "founded on the will of the majority, was as cruel, as unjust, and as disastrous to the people as the despotism of the old régime," you say that which history entirely disproves. The old régime's victims came from the silent masses and numbered thousands where the red terror's victims were counted by units or tens. Or would you turn over to a plutocracy the power of saying what is the law of God? Plutocracies are claiming that power now because they say they represent the intelligence and will, the executive power and brains, of the community-hence they should do the direct

ing. Your answer to Mr. Wilson's question is a sophistry and no answer. It is the answer made by the defenders of every tyranny, from that of king and pope to that of the slave-owner, who in his own opinion knew the law of God far better than the slave, and interpreted it to his slaves.

If you ask me to answer this question, I will say that there is no infallible discoverer and stater of the law of God on this earth. No prophet, no book, no priest, no king, no class of men, no matter how well born or highly trained, no parliament, no matter how skillfully chosen; not even the majority of the people, no matter how calmly and deliberately their voting is taken, will always tell us aright what the law of God is, and always apply it aright. But far superior to any minority is the voice of the majority of the people. The individual has a right to his own opinion as to what is the law of God. He has the right to advocate it, even unto his death, if he deems that necessary or wise. He has not the right to impose his opinion on others. Society, as an organic whole, speaking by the voice of the majority, has a right to say that this or that is a social matter and to it the individual must submit because it is not an individual matter, but concerns the whole. Society may make mistakes and trespass on the rights of the individual, but not often; and it seems to me that The Outlook'should be better informed than to say that the crucifixion of Jesus was done by "the will of the majority." It was done by the Scribes and Pharisees, the rulers of the Jews, the leaders of society, the educated and socalled better classes, and not by the majority of the Jews. In discovering and applying the laws of God, the voice of the majority is superior to any minority in the high moral quality of its decisions, in the fewness, smallness, visibility, and self-corrective and educative qualities of its mistakes, and in the finality of its utterance.

This is why we say "government rests on the consent of the governed," meaning not every one of the governed, but a majority of the governed. When we get the voice of the people calmly, deliberately, and fully, it rises above the din of contending factions, it silences the blind. clamor of partisans, it overpowers the subtile, silent machinations of selfish vested

interests, it disregards the fool shouts of demagogues. In the imperativeness of its utterance, in the finality of its decisions, in the passion for righteousness, yes, in its faith in all of the people, in its hope for all the people, and, greater than all these, in its love for all of the people, the voice of the people is nearer the voice of God than anything we know here below.

Your well-wisher, and in the past one who learned from you and is grateful. ELTWEED POMEROY,

President National Direct Legislation League. [We comment on these letters in an editorial in this number of The Outlook.— THE EDITORS.]

Facts About the Indian Famine To the Editors of The Outlook:

It is always safe to be just. It is always right to be even more than just-to be generous in speaking of those absent and unable to defend themselves, especially if they are of an alien race and faith. I am sure The Outlook will agree with me as to the soundness of this general principle.

As the "Indian Famine Notes" in your last issue seem inadvertently to have violated this principle, I ask a brief space in your columns for comment and reply.

"The Government of India," you say, "has spent $65,000,000 in relief works." Where, let me ask, did this money come from? Was it sent from England? No! It was all raised by taxation in India. It came out of the pockets of the natives themselves. Each contributed, we may assume, according to his means, if the taxes were justly assessed and distributed. This tax constituted an extraordinary burden upon the taxpayer, since none of the usual taxes for other purposes were remitted. It is not true, therefore, that the natives of India have done little or nothing toward the amelioration of the suffering caused by the famine. They have done by far the greater part, as your own figures show. And the natives doubtless pay this tax far more cheerfully than they furnish their quota of money for the support of their contingent in South Africa, or for the expenditures in the war on the Afghan frontier.

The native princes and rulers who have "given large sums" have also contributed their proportion of the taxes. Mili

ions of other natives, reduced every year to the starvation line themselves by the grievous burden of taxation and landrentals under the benevolent British rule, have also contributed of their very lifeblood to this Government fund spent in the famine relief work. Such, I believe, are the uncontrovertible facts. But suppose it should be claimed and proven that all of this $65,000,000 came from England? Suppose that no part of it was directly contributed by the natives. What then? This also, in all fairness, remains to be said this truly generous sum constitutes less than two-thirds of the tribute annually paid to England by India, in the shape of salaries and pensions to the present and retired employees in the Indian service who live in England. Not one penny of it ordinarily returns to help turn the wheels of Indian industry or pay the taxes of the Indian native. This fact is abundantly substantiated by British official statistics, and may be verified in the "Statesman's Year-Book" and other trustworthy sources. It has been stated, un

:

contradicted, in Parliament.

Within the past century of British domination in India there have been twentyfour famines in India, some of them among the worst that Indian history records. In no previous century have we any record or tradition of more than eight or nine famine periods. No one will be likely to assert that Nature has been more niggardly in her resources during the past century than heretofore. The population of India has increased less rapidly than that of England within this time. The cause for Indian famines is not to be found in an unkind Providence or in the Malthusian" struggle for existence," but in conditions artificially created by taxation, the increase of land-rentals, the tribute-money annually drawn out of the country for the support of the "home branch" of the Indian service and its pensioners, and the neglect by the Government of means of irrigation formerly successfully employed to avert crop failure.

Waiving even these weighty considerations, however, the statement of the Indian correspondent of the New York "Times," which you quote approvingly, that the natives, "however highly cultured, have not contributed one cent" toward the famine fund, is contradicted by your

own admission that "a few of the Indian princes and rulers have given large sums." His further assertion that the natives "have made themselves conspicuous by absence from the work of charity" is also contradicted by facts in my possession. I have before me a series of reports of the famine relief works of the Ramkrishna Math, an organization conducted wholly by natives professing the Hindu faith. For many months they have maintained several relief centers in the afflicted districts-one at Rajputana, under the direction of Swâmi Kalyananda, one in Khanda, under Swâmi Sureshvarananda, one in Murshidabad, under Swâmi Akhandananda, and one in Calcutta.

The utility and beneficence of these works, and the admirable way in which they have been conducted, is testified to by Government officials like Major J. H. Tullwalsh, the civil surgeon of Berhampore; Mr. J. R. Blackwood, officiating magistrate and collector of Murshidabad; Major Dunlap Smith, Famine Commissioner, and others. The Lucknow " Advocate says of the workers in the Ramkrishna Mission: "They prove themselves the salt of the earth wherever they go. Their famine relief operations in Rajputana have won them the golden opinions of those who were on the spot; and their orphanage is a wonder of economy along with efficiency. In Calcutta they are none the less busy. . . . We would there were many such missions."

"The head of the Ramkrishna Mission," says Major Dunlap Smith in his report, "is the Swami Vivekananda." The director of the relief work in Calcutta, I may add, is the Swâmi Sâradânanda, also well known in America. Some of these men have risked their lives in the care of cholera patients as well as in laboring for the famine sufferers. The Swâmi Sáradânanda is only now recovering from a serious illness incurred in the prosecution of his work. It is by no means likely that the service of the members of the Ramkrishna Math is the only work that has been done by natives for the relief of the famine sufferers; but this alone, with the other facts herein presented, should at least materially modify the statements and inferences derogatory to the natives in your "Indian Famine Notes." Cambridge, Mass.

LEWIS G. JANES.