1 
 
 FAIRMOUNT PARK 
 
 / EDMUNDS 
 
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 '(l|)\TISlll X'.'_ 
 
 iAQW 
 
 (imKic.irr dkposit. 
 
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FAIRMOUNT PARK 
 
 AND 
 
 OTHER POEMS 
 
 WITH HISTORICAL NOTES 
 
 BY 
 
 ALBERT J. EDMUNDS 
 
 AUTHOR OF BUDDHIST AND CHRISTIAN GOSPELS 
 
 (SEK API'KNDIX) 
 
 PHILADELPHIA 
 
 1906 
 
 MAURICE BRIX, I29 SOUTH FIFTEENTH STREET 
 
 .\NI> 
 
 A. J. EDMUNDS, HISTORICAL SOCIETY OF TENNSYLVANIA, 
 1300 LOCUST STREET 
 
TS 
 
 N-^ 
 
 k'Z 
 
 t^ 
 
 f3 
 1 0^ 
 
 LIBRARY of CONGRF.SS 
 
 Twn Coiii^": Received 
 
 AUG il 1906 
 
 Coyyriiiiti Eniry 
 CLASS y<^ XXc. No 
 
 /'^'<& ^6 7 
 
 COPY 8. 
 
 DEDICATED TO MY MOTHER IN HER SEVENTY-SECOND YEAR 
 
 COP^■RIGHT, 1906, BV ALBERT J. EDMUNDS. 
 
FAIRMOUNT PARK. 
 
 O'er Babylonian garden 
 
 And Persian paradise 
 And Indian aranio 
 
 My soaring fancy flies ; 
 Manorial halls of England, 
 
 In beechen shadow dark, — 
 I leave them all, alighting 
 
 At length in Fairniount Park. 
 
 2. 
 
 Thou wild ! I long have loved thee,— 
 
 Hardly the work of man, 
 Except for fringe of railway 
 
 And bridges' airy span ; 
 But maple, pine and cedar 
 
 Invoke the soul to soar. 
 Anticipate her future, 
 
 Or muse on heretofore. 
 
 3. • 
 
 With many a friend I've wandered, 
 
 For many a year in thee ; 
 In thee I've thought and written, 
 
 Till echoes roll to me. 
 Reverberant o'er ocean 
 
 With words that first were penned 
 Among thy lordly meadows. 
 
 And where thy streams descend. 
 
-1 
 
 The smoke of Philadelpliia, 
 
 A spectral haze afar, 
 Can harm me not, protected 
 
 As thine cn\-irons are : 
 No chapman's vulgar blazon 
 
 May here affront the eye, 
 No hearse, nor funeral pageant 
 
 I\Iay come this highway nigh. 
 
 5. 
 No swine thy meads may wander, 
 
 Nor goats nor dogs be free : 
 Without are such : old symbols 
 
 Of sin depart from thee ! 
 No hunter's arm mav murder 
 
 Or fray thy birds away : 
 We here may drink nepenthe 
 
 To kin with beasts of prey. 
 
 6. 
 The weight of onr existence 
 
 Thy gentle breezes lift. 
 And calm adown the Schuylkill 
 
 A poet's dream may drift ; 
 Autumnal tints are glorious 
 
 On Wissahickon Heights 
 As all that once to Ruskin 
 
 Revealed unearthly lights. 
 
7. 
 
 Tlic poet of " The Raven" 
 
 Hath mused thy woods among, 
 And Moore liatli felt the vSchuylkill 
 
 Iusj)ire his tuneful tongue. 
 Our classic names what Vandal 
 
 For storied writ condemns, 
 When OiiiBON ranked the Delaware 
 
 With Ganges and with Thames ? 
 
 Here I'rankf.in oft hath wandered 
 
 In eighteenth-century calm, 
 When Sunday meant a Sabbath 
 
 And care could find a balm ; 
 While e'en amid the turmoil 
 
 Of our one hundredth year 
 The youthful Rockhiix pondered 
 
 On Orient wisdom here. 
 
 9. 
 All, lovely Wissahickon ! 
 
 If hut the past were thine, 
 And (i reeks were nigh to worship. 
 
 Thy foam would be divine ; 
 Within thy noonday twilight 
 
 The muse a shrine would rear, 
 And on thy cliffs at evening 
 
 The gods would oft appear. 
 
10. 
 
 But Quaker vied with German 
 
 To turn thy stream to gain, 
 To churn thy holy waters 
 
 With mills at every lane. 
 Then burst the Revolution, 
 
 And Hessian cannon boomed 
 Among thy hills, " horrendous" 
 
 To martial soul begloomed. 
 
 11. 
 
 The mills are now in ruin, 
 
 Gone are the warlike roars, 
 And Fairmount Park enfoldeth 
 
 Thy thrice enchanted shores : 
 Oh, may some genius guard thee 
 
 From foul invasion now 
 By sons of Belial-Jehu 
 
 Before whose gold we bow. 
 
 12. 
 
 Thy trees, like lines of mountain, 
 
 Serrated high in air. 
 Thy broadening pool reposeful, 
 
 Unutterably fair, 
 In solitudes of morning 
 
 Exalt the daily round ; 
 Yet all this Alpine wildness 
 
 Is in the civic bound. 
 
 6 
 
lo. 
 
 Could Socrates or Gotamo 
 
 111 contemplation walk 
 Beneath thy fiery woodland, 
 
 And by thy waters talk, 
 The shades that erst were hallowed 
 
 By Washington and Penn 
 Were fitting Academias 
 
 To hive new thought for men. 
 
 14. 
 When Buddha 'neath the sal-trees 
 
 Which, all one mass of bloom 
 With blossoms out of season, 
 
 Shed o'er him their perfume. 
 With Anando beside him. 
 
 Composed himself to die, 
 The prophet of the open air 
 
 By no means bade good-bye. 
 
 15. 
 For us the sacred heir-loom, 
 
 From Plato in the Grove 
 And Jesus on the mountain, 
 
 The weft of Scripture wove ; 
 And in the long hereafter 
 
 Who knows what thunder-voice. 
 In Pennsylvanian gardens, 
 
 May make the world rejoice? 
 
16. 
 
 Not only beating hammers 
 
 And rush of railway roar 
 Shall wake thy rural echoes, 
 
 As now, for evermore : 
 The dream of man will alter 
 
 When, through titanic rifts 
 In cloudy lines of battle. 
 
 The ages' drama shifts. 
 
 17. 
 
 When mines are spent, and millions 
 
 Obey the ancient law, 
 Avaimt the " steeple-chimney " 
 
 Carlyle beheld with awe ; 
 No more the pall in heaven. 
 
 No more the stream defiled. 
 For man shall then be master. 
 
 And yet eternal child. 
 
 18. 
 Again the shepherd quiet 
 
 Shall o'er the planet rest. 
 And forms adored aforetime 
 
 Be worshipped in the West : 
 The pipe of Pan shall soothe ns, 
 
 To Dryad haunts enticed, 
 And summer, hills re-echo 
 
 The pastoral prayer of Christ. 
 
 Fail mount Park and Gcniianlown : 
 ii)02-igo6. 
 
NOTES. 
 
 Verse 1. 
 
 Line 2. Paradise is a Persian word carried over into the 
 Hebrew of the Old Testament and the Greek of the New. 
 (Dl'S ill Eccles. ii 5 and Canticles iv 13 ; irapaSao-os in Luke 
 xxiii 43 ; 2 Cor. xii 4 ; Apoc. ii 7). Palestine was a Persian 
 province for two hundred years, and this word is one out of 
 several connecting links between Mazdeisni and Christianity. 
 Its original meaning was simply a park, until Hebrew and Chris- 
 tian eschatology transfigured it to mean the abode of the Blessed. 
 
 Line 3. Aramo (pronounced Ahrahmo) is the Pali word for 
 a park, (Sanskrit aramas). As rich patrons presented parks to 
 the Buddhist Order in its early days, the word came to mean a 
 cloister-garden. It is cognate with the V*?/^"? (wilderness) of 
 the New Testament, which means a lonely place. In the Sacred 
 Books of the East, edited by Max Miiller, aramo is contracted 
 into the stem-form arama, which, as Karl Neumann rightly says, 
 is neither Sanskrit nor Pali. In my translations from Pali I 
 use the nominative case in transcribing proper names, for the 
 sake of correctness, following the scholarly instinct of the 
 Greeks, who were the first Europeans to transliterate Sanskrit 
 words. But in poetry I use this form in -o, not merely for cor- 
 rectness, but for music. Edwin Arnold, in his Lii^Iit of Asia- 
 has the noble line : 
 
 " The Buddha died, the great Tathagato." 
 This would be spoilt by the barbarous Europeanised " Tathaga, 
 ta," which is the stem-form of the word and also the vocative 
 case, and should never be used in transcription. 
 
 To those who object to the introduction of this Pali word 
 aramo into the present poem, I reply that it is as lawful as 
 Academia in Verse 7. Our culture for ages has been pro- 
 vincial, having the Mediterranean Sea for its centre, and Greece, 
 Rome and Judoea for its classic nations. But since the acquisi- 
 tion of India by the English, and still more of the Philippine 
 Islands by the Americans, bringing in their train the revolution 
 of trade routes and the translation of the Sacred Books of the 
 
 9 
 
East, our culture is becomiug cosmic, with the Pacific Ocean, 
 instead of an inland lake, for its centre ; and to our own classic 
 nations we must now add India first and foremost, and after- 
 wards the Chinese and Persian Empires. When this new plan- 
 etary culture supplants the provincial, the aramo immortalized 
 by Gotamo will be just as classic as the Academy immortalized 
 by Plato. We shall then be able to appreciate Edward Gibbon's 
 collocation of Persians and Chinamen with Greeks : — " the 
 learned and civilized nations of the South : the Greeks the 
 Persians and the Chinese." {Decline and Fall, Chapter 2G.) 
 
 Verse 2. 
 
 Line 4. "Echoes" refers to certain passages in the preface 
 to my translation of the Dhammapada, quoted by British re- 
 viewers. This preface was written in the Park, in the meadow 
 beside Memorial Hall, September, I'.lOl. 
 
 Line 7. I should almost prefer : 
 
 " Thy lordly lawns around me." 
 But an adverbial phrase in the nominative absolute is obscure 
 to many. This is one of the drawbacks of a weakly inflected 
 language. In Sanskrit and Pali, Greek and Latin, the phrase 
 would be perfectly clear, being in the locative absolute in the 
 first two, and in the genitive and ablative respectively in the 
 two last. 
 
 Verse 4. 
 
 Line 5. Some would prefer : 
 
 "No vile commercial blazon." 
 
 But this is too sonorous : I purposely made this line harsh. 
 As to any who may object to the antique word " chapman," I 
 must ask them to read that noblest monument of classical Eng- 
 lish, the King James version of the Old Testament. ('2 Chron. 
 ix 14). " Chapman " (i. e. shopman or cheapman : compare 
 Cheapside, Copenhagen, etc.) is simply the English word for 
 " merchant," which is French. It is best known in these deca- 
 dent days, by its colloquial contraction, "chap." For "chap- 
 man," see Shakespeare : Love's Labour's Lost," Act II, Scene 1 ; 
 Troilus and Cressida, Act IV, Scene 1. Also Burns : Tarn O' 
 Shanter ; Epitaph on Thomas Kennedy of New York ; and 
 Election Ballad, No. 4. 
 
 10 
 
Versk 5. 
 
 This verse was written on October 22, lt)02, after re-reading 
 the Park Rcgnlations. 
 
 The last line refers to the Darwinian doctrine, which I have 
 held since 1880. 
 
 Verse 0. 
 
 The allusion to Wissahickon Heights, and indeed the whole 
 poem, was inspired bv a walk to the Wissahickon with the 
 T family on Sunday, October 20, 1902. 
 
 Line 7. See Ruskin's description of autumn foliage at Ar- 
 icia, in Modern Painters^ Vol 1, chapter on truth of color. 
 
 Verse 7. 
 
 Edgar Allan Poe lived in Philadelphia from 1838 to 1844. 
 The Philadelphia Directory for 1843 gives his residence as: 
 " Coates, near Fairmount," i. e. P'airmount Avenue, near the 
 old Park. The Directory for 1844 has : "Seventh, above Spring 
 Garden." 
 
 Thomas Moore was in Philadelphia in 1804. See his " Lines 
 on leaving Philadelphia," and especially his Epistle to W. R. 
 Spencer, written from Buffalo, N. Y. After reproaching the 
 United States for its then lack of culture, he breaks forth : 
 
 " Yet, yet forgive me, oh ! you sacred few 
 Whom late by Delaware's green banks I knew." 
 
 And again : 
 
 " Believe me, Spencer, while I winged the hours 
 Where Schuylkill undulates through banks of flowers," etc. 
 
 Moore was the guest of Joseph Dennie, editor of the Portfolio^ 
 and at that time the leader of American letters. He was called 
 the American Addison. There is a picture of him at the His- 
 torical Society of Pennsylvania, and a long account by Albert 
 H. Smyth, in his "Philadelphia Magazines": Phila., ls;)2. 
 Dennie lived at 113, W'alnut street, which, says Dr. John W. 
 Jordan, was at that time near Third street. 
 
 Scharf and Westcott's History of Philadelphia (1884) ex- 
 plodes the theory that Moore occupied a cottage in the Park. 
 
 In recent times the word Schuylkill has become a by-word 
 and a jest tlironghout the Republic, on account of its foul drink- 
 ing-water. But no corrupt politics, which has delayed so long 
 
 11 
 
the now coming filtration, has been able to efface the beauty of 
 the Schuylkill beween Fairmount Dam and the Falls, to say 
 nothing of that river's upper reaches. For a splendid scientific 
 description of the Schuylkill, see J. P. Lesley's Sitiniiiaty De- 
 scription of the Geology of PoDisylvania : Harrisburgh, 1892, 
 vol. 1, p. lis. 
 
 Lines 7 and 8. " The conquests of our language and liter- 
 ature are not confined to Europe alone, and a writer who suc- 
 ceeds in London is speedily read on the banks of the Delaware 
 and the Ganges." Gibbon : Autobiography, Chap. 24. From 
 MS. E. 
 
 This whole verse I added on account of the criticism of a 
 friend who objected that the Schuylkill was not a fit subject for 
 poetry ! 
 
 Verse 8. 
 
 Line 1. See Franklin's Autobiography. 
 
 Line 7. William Woodville Rockhill, the diplomatist, was 
 born in Philadelphia in 1854 ; studied Eastern languages in 
 France; served in Algeria, 1873-1876; and is well known as 
 the author of the best account in English of the Tibetan re- 
 cension of the Buddhist Scriptures. 
 
 Verse 10. 
 
 Line 7. Armstrong, in his official report on the battle of 
 Germantown, says that he carried off one field-piece, but was 
 obliged to leave the other "in the Horrenduous \^sic\ hills of 
 the Wissihickon." [sic] (Letter to Thomas Wharton, dated: 
 Lancaster, Oct. 5, 1777.) 
 
 Verse 13. 
 
 Line G. It is well known that Washington lived in Phila- 
 delphia from 17ijO to 1797. His house, demolished in 1833, 
 occupied the site of 52(5, 528 and 530, Market street. See me- 
 morial tablet ; also, Washington after the Revolution^ by Wil- 
 liam Spohn Baker. (Phila., 1898). 
 
 Verse 14. 
 
 Sal is pronounced " sahl." For this glorious passage from 
 the Pali Book of the Great Decease, see Sacred Books of the 
 East, Vol. XI, p. 80. " All one mass of bloom " is a faithful 
 
 12 
 
translation by Rhys Davids of a magnificent Pali phrase : sabba- 
 pJicdi-pliiilla. 
 _Aiiaudo (pronounced "Ahnnndo") is commonly written 
 Aiiaiida. He was Bnddha's beloved desciple. 
 
 Verse 15. 
 
 That Plato, throngh Philo the Jew, has inflnenced the New 
 Testament, see Percy Gardner's Exploratio Evaiigelica : Lon- 
 don, 18U!). This work has been well described by a German 
 scholar as the best acconnt of the origin of the Gospels in Eng- 
 lish. The Platonic philosophy appears especially in John and 
 the Epistle to_the Hebrews. See also Col. I, 15, 10. 
 
 Line G. "Anando with his thunder-voice recites tlie Sutras." 
 Wong-pu's Life of Buddha (Scec. VII.) 
 
 Verse 17. 
 
 Line 3. Carlyle : Pasl atid Present^ chapter on the Twelfth 
 Century. 
 
 Line 8. "The great man is he who does not lose his child- 
 heart." — Mencius. Shelley has been called " The Eternal Child." 
 
 A poem on the Park, entitled Faire-Moutii^ by Henry Peter- 
 son, appeared at Philadelphia in 1874. It opens with some 
 noble lines : 
 
 '"On Schuylkill's banks, where hills of beauty rise, 
 'Neath the deep blue of Pensylvania skies, 
 ***** 
 
 Oft have I wandered, from the world apart. 
 To feed the immortal hunger of the heart." 
 The author deals chiefly with Robert Morris and other Revo- 
 lutionary heroes. 
 
 13 
 
A VANISHED CAPITAL. 
 
 In a day long dead, by a river wide, 
 A city, now as if glorified — 
 Vanished, extinct as a grave in Greece — 
 Asylum lent to the sons of peace. 
 
 The walks were planted with shady trees. 
 And gardens perfumed the High Street breeze ; 
 The founder's home was of storeys twain. 
 And every road was a country lane. 
 
 Some crowded alleys and courts were there. 
 But all were nigh to the river fair. 
 Where quaint old ships, with their sails unfurled, 
 The fame of the city took round the world. 
 
 Up High Street now in a dream I drive ; 
 'Tis seventeen hundred and ninety-five ; 
 One Edmund Hogan' my coachman is. 
 Who knoweth the capital's mysteries. 
 
 At vSecond Street are the Court House^ grey 
 And a crowded mart'' in the midst of the way. 
 And over against it a house of prayer* — 
 The Quaker Cathedral'' some call it there. 
 
 Here lately a shrewd little schoolboy'' sat. 
 Noting each Friend in his broad-brimmed hat, 
 And painting at last, through the long years' mist, 
 A scene to be used by the Annalist. 
 
 James Pemberton sits here, shine or rain. 
 With both hands crossed on his ancient cane. 
 And Nicholas Waln with a smile is seen, 
 And Thomas Scattergood's eye serene. 
 While Arthur Howell's enshrouded guise 
 Is wrapped in a mystery, prophet-wise. 
 
 14 
 
^olian harp-tones rise and fall 
 When William Savery's lips recall 
 The Quaker message of light and peace, 
 Whose vibrant music shall never cease. 
 
 A sound from a forge the heart hath stirred 
 When Daniel Offley proclaimed the word. 
 Two years ago of the plague" he fell, 
 When Evangeline mourned her Gabriel. 
 But who can recount the worthies here ? 
 Reprover, consoler and mystic seer.- 
 
 At Ninth Street reach we the city's verge 
 Where woods in the open country merge ; 
 But turn we away from the grass that rolls 
 To see the vision of human souls. 
 
 Behold Another who walks our stones, 
 With an iron will that has humbled thrones ; 
 No Quaker he, but a warrior form, 
 That rode on the wings of the battle-storm. 
 Just now the sage of a nation free, 
 Enthroned like Simon the AIaccabee. 
 
 Yes, along this road on the left there stands 
 A mansion famous in many lands ;'' 
 The High Street here is adorned with trees,'" 
 Where Washington holdeth his state levees. 
 
 One hundred and ninety his numbered door ; 
 But the President's palace is now no more ; 
 For, alas ! I wake from the reverie sweet 
 In a twentieth-century Market Street. 
 
 Where he with Hamilton ofttimes met 
 In that Olympian Cabinet — • 
 Gone, gone with the gods of the Nevermore, 
 Now merchants barter and waggons roar. 
 
 15 
 
All ! feel we never, who Fifth Street cross, 
 As though we had shot the albatross ? 
 For holy ground unto man and God 
 Were the halls where the nation's hero trod. 
 
 "Aside, on the benches of Franklin Square, 
 A workman at eve released from care 
 May dream of the wilds of the days of old 
 And list for the tread of the searcher bold 
 Who here the immortal kite let fly 
 And snatched the bolt from an angry sky ; 
 He snatched the soul from a thunderstorm, 
 And power from a towering tyrant-form — 
 The boy forlorn with the weary feet. 
 Who wheeled his burden on Market Street. 
 
 O r^Iarket Street ! in what region vast 
 Are all these phantoms from out thy past? 
 
 Now noise succeeds to the Quaker trance. 
 And iron cars to the horses' prance, 
 And, for storeys twain to a home of prayer, 
 Phalansteries piled by a millionaire. 
 
 O Quaker City ! what days are these ? 
 No rest at eve under High Street trees, 
 No sunrise call on the watchman's round. 
 No silent city in sleep profound. 
 
 For a tidal wave from the age of steam 
 Hath carried away that antique dream, 
 And in vain we search for the hero-race 
 'Mid jar and jangle of commonplace. 
 
 '"The blades, whereby in the Delaware, 
 Poor Fitch careered on her waters fair. 
 Now multiplied by a thousandfold. 
 Have borne us far from the days of old. 
 
 16 
 
Wliere once an angnst Convention bound 
 God's newborn States in a league profound 
 Now demons juggle with freemen's lives — 
 All free to struggle when usury thrives. 
 
 Where Friends once pondered in Centre Squai'e''^ 
 There now* sinks hellward a daily prayer 
 That the rights of man in the dust be trod 
 Till the Hall be ripe for the wrath of God. 
 
 Oh, give us the years, so far and fleet, 
 
 When ambassadors lived down Market Street !'^ 
 
 Yet know I souls with a hope sublime,''' 
 Who pray for the dawn of a juster time ; 
 With white wings folded, their hearts pursue 
 The quiet life, with the goal in view. 
 
 They only wait for a Fox or Penn 
 To gather the children of God again. 
 Oh, who shall garner this human wheat, 
 Now lost in the crowd on Market Street ? 
 
 All, all we crave is the rallying cry. 
 To make these days as the days gone by ; 
 To make them more, for the God we need 
 Is a life-power keeping the freeman freed. 
 Purge hall and hovel with air of morn, 
 Command that a weakling shall never be born. 
 
 Ah, Philadelphia ! there doth remain 
 From those lost ages one faded fane ; 
 We guard and laud it with lieart and lip. 
 As Athens guarded the sacred ship. 
 
 'Written early in 1905, 
 
 17 
 
The Ark of the nation's fate it seems, 
 
 And ever it hannts onr stormy dreams, 
 
 As on that day"* when a Lincoln gazed 
 
 At its mouldering stones and the flag he raised. 
 
 That mystic minster had thrilled him through, 
 
 And the prayer he uttered was all too true. 
 
 By night he rode as a man unknown'^ 
 Down Seventeenth Street till the hour had flown. 
 And a train from the Southern depot bore 
 The nation's elect unto Baltimore. 
 
 That dej^ot dark is a heritage 
 From the troublous times of our middle age. 
 But the railroad's birth and the Civil War 
 Have left tlie State House calm as of yore. 
 
 We love thee, O vision old and sweet 
 Amidst the Rialto of Chestnut Street, — • 
 Thou stranded salvage of bygone years ! 
 Thou star of a thousand hopes and fears ! 
 
 'Twas here the lightning of modern time 
 Flashed forth from thee with a thunder chime; 
 For forty summers were kings repulsed,'^ 
 And earth and heaven in wrath convulsed. 
 
 If the freed for freedom nuist fight once more, 
 God grant us a sage from the days of yore ! 
 May no Napoleon ever be. 
 But another Washington throned in thee. 
 
 No bank's proud portal, no civic tower. 
 Can awe the heart with a half thy power, 
 And even the belfry of Christ Church old 
 No tone like thine on the breeze hath rolled. 
 
 For never cathedral chime could swell 
 An American heart as the Liberty Bell : 
 The State is more than the Church, I trow — 
 The Federal Westminster Abbey thou ! 
 1!)05 and 190G. 
 
 18 
 
NOTES. 
 
 ' Autlior of The Prospect of Philadelphia, which is a directory 
 for 17!Jo, arranged by streets. In this book one can walk about 
 the old city in imagination, among streets haunted by French 
 emigres and all the motley population of the time. 
 
 - Built in 1707, demolished in 1837. 
 
 ■* In 1795 the market sheds extended along the middle of High 
 Street from Front to Fourth. See John Hills' map of 17;tH. 
 
 ' "The Great Meeting House," built in 1695, rebuilt in 1755, 
 and supplanted by Arch Street meeting-house in 1804. It was 
 at the S. W. corner of Second and Market Streets, and is mem- 
 orable as the scene of Franklin's first sleep in Philadelphia ! 
 
 "Watson's Annals of Philapelphia, Vol. I, p. 500. The pagi- 
 nation of this book (except for some appendices) has been un- 
 changed since 1844. The fine old first edition of 18.30 contains 
 plates which were never reproduced. The art of engraving 
 appears to have degenerated after the opening of the railroad 
 age. These plates have a national, not merely a local signifi- 
 cance, so that I was astonished to find the book lacking in the 
 Boston Public Library during a tour through the libraries of 
 New England and New York in the summer of 1905. I con- 
 sider this book one of the most remarkable productions of the 
 last century. Its author, born during the American Revolution 
 and dying on the eve of the Civil War, saw with his own eyes 
 the transition from old Philadelphia, with its pillories, tinder- 
 bo.xes and tiny window-panes in shops up flights of steps, to the 
 noisy metropolis that builds locomotives for a hemisphere. The 
 passages added to the later editions are very instructive, es- 
 pecially those on the decay of monarchical manners and the rise 
 of republican ones. The great changes which passed over Phila- 
 delphia between 1840 and 1859 are alluded to by Edwin Har- 
 wood, in his address to the Pennsylvanian Alumni in the latter 
 year : " The College has changed ; the town has no longer its 
 staid old uniform appearance." 
 
 '' William McKoy, first teller in the Bank of North America. 
 See Watson I, 182 and 507. This man wrote, under the pen- 
 
 19 
 
name of Lang Syne, a series of reminiscences of Philadelphia in 
 Poulson's American Daily Advertiser for 1828-1S29. {Poii/son's 
 was an ancestor of onr present North American). A few of 
 these articles were reprinted in Samuel Hazard's Register of 
 Pennsylvania, but most of them have never been reprinted. 
 They are to be fonnd pasted into Watson's MS. Annals at the 
 Historical Society of Pennsylvania. They ought to be pub- 
 lished in book form. Watson speaks highly of McKoy's lively 
 style, and regrets that the latter's position in life did not per- 
 mit him to write more. Some German critic of the future 
 may hunt up these articles with the zest of a scholar searching 
 for lost sources of Tacitus. McKoy's description of the Quaker 
 ministers has here been partially versified. " An imperturbable 
 severity rested upon the dark features of Thomas Scattergood," 
 says the text, where severity is an obvious newspaper misprint 
 for seretiity. McKoy's name last appears in the Directory for 
 1831. He lived at 8 Powell Street, which ran from Fiftli to 
 Sixth, above Pine. 
 
 ^ Daniel Offley, the Quaker blacksmith, died of the yellow 
 fever in October, 1793. See Biographical Sketches and Anec- 
 dotes of Friends. Philadelphia, 1871. [By Joseph Walton]. 
 When Watson (I. 430) speaks of " the reminiscent " looking 
 through the Front Street windows of Offley's anchor forge, he 
 is quoting McKoy. 
 
 ^ Samuel Emlen. 
 
 ° Among many travelers who called on Washington in those 
 years may be mentioned Chateaubriand, the celebrated reaction- 
 ary writer of the French Restoration. In 1791 he was an ob- 
 scure young man, as he says himself, while Washington was at 
 the height of his fame. Speaking of the presidential abode, he 
 savs : " Une petite maison dans le genre anglois, ressemblant 
 anx maisons voisines, etoit le palais du president des Etats-Unis : 
 point de gardes, pas meme de valets." A maidservant said, 
 ' Walk in, sir,' and walked before him " dans un de ces etroits 
 et longs corridors qui servent de vestibule anx maisons an- 
 gloises." Chateaubriand presented a letter from Colonel Ar- 
 mand (then Marquis de la Rouairie), and proceeded to tell the 
 president of his youthful ambition to explore the North-West 
 Passage. Perceiving that Washington was bored, he cried : 
 " Mais il est moins difficile de decouvrirle passage du nord-ouest 
 que de creer un peuple comme vous 1' avez fait !" Whereupon 
 
 20 
 
the father of his country was moved, and extending his hand, 
 exclaimed, " Well, well, young man !" followed by an invitation 
 to dinner. Next day the feast was set, and the two notables, 
 with five more, sat down at 528 Market Street to discuss the 
 French Revolution. 
 
 '" Hills' magnificent map of 179G shows that the Market 
 Street_ trees began at Fifth Street. The president's mansion 
 occupied the ground now covered by numbers 520-530. It was 
 demolished in 1S33. {Washington After the Revolution. By 
 William Spohn Baker, sometime vice-president of the Historical 
 Society of Pennsylvania. Philadelphia, 181)7, p. 184.) 
 
 " The exact site of the famous kiteflying is unknown : it was 
 Parton who suggested Eighth and Race Streets, while Fisher 
 says it was probably near Fourth and Vine. We have no detailed 
 account by Franklin himself. He wrote an impersonal descrip- 
 tion of an electric kite, dated Oct. 19, 1752, printed in The 
 Pennsylvania Gazette of that date, sent as a letter to Peter Col- 
 linson, and reprinted in the collected works. But the famous 
 narrative of the promising cloud that disappointed him, of the 
 shed in "the commons," where he took shelter with his son, etc., 
 is derived from Stuber's continuation to the Autobiograph)', 
 though it first appeared separately in the Columbian Magazine 
 (Philadelphia, 1790). This account in turn is merely reiDcated, 
 with glosses, from that by Joseph Priestley, in his History and 
 present state of Electricity. (London, 1767, p. 180). Priestley, 
 in his preface, states that Franklin had given him information. 
 So we have Franklin's facts in Priestley's words. It will be 
 recognized by the student of American liistory that I have here 
 versified in English the famous hexameter line on Franklin by 
 Turgot : 
 
 Eripuit ccelo fulmen sceptrumque tyrannis. 
 
 '_- John Fitch navigated the Delaware in a steamboat for both 
 freight and passengers during the entire summer of 1790, as 
 contemporary newspapers abundantly prove. In the Phila- 
 delphia Directory for 1791 we read : 
 
 "Fitch, John, owner of the steam boat, 462 Norrthl Second 
 Street." 
 
 As early as August 22, 1787, he exhibited an earlier steam 
 boat to most of the members of the Federal Convention, except 
 Washington, while his first experiments were earlier still. See 
 his Life by Westcott. Fulton, in the next century, got all the 
 
 21 
 
glory ; but the courts decided tliat lie merely repeated the plans 
 of Fitch. 
 
 '■^ For the old Centre Square meeting-house, see Watson I, 
 391. I wrote these lines early in 1905, when the notorious 
 " g^^g " were at the height of their power. 
 
 " In 1795, the Dutch ambassador was at 258, High Street 
 (Market Street, south side, between Seventh and Eighth), and 
 the Portuguese ambassador in Franklin's Court (south side of 
 High Street between Third and Fourth). See Hogan's Prospect^ 
 pp. 10 and 12. 
 
 '" These lines were added after a conversation with a member 
 of the Historical Society, who, upon hearing the poem, declared 
 that present-day morality was superior to that of the eighteenth 
 century. 
 
 "' February 22, 1861, at G A. M., according to Nicolay and 
 Hay, Vol. Ill, p. 310. But this was the hour when the crowds 
 began to gather. A committee waited upon Lincoln at the Con- 
 tinental Hotel at seven o'clock, and took him to the Hall, so 
 that the speeches must have been made between seven and 
 eight. {Public Ledger^ February 23, 1861). In the speech 
 made in the Hall just before the flag-raising, Lincoln said : " I 
 was about to say that I would rather be assassinated on this spot 
 than surrender it " (i. e., the principle embodied in the Decla- 
 ration of Independence). See Lincoln's Complete Works, Vol. 
 I, p. 691. N. Y., 1894). 
 
 '^ Letter of H. F. Kenney, Dec. 23, 1867, in Allan Pinkerton's 
 History and Evidence of the Passage of Abraham Lincoln from 
 Harrisbiirgh to Washington., on February 22 and ^j, 1861. 
 (Chicago, 1868, p. 12). Lincoln had to "kill time" on this 
 famous night journey, and was driven across Philadelphia by a 
 circuitous route. 
 
 "* The American Revolution was the beginning of the long 
 struggle of democracy with aristocracy which ended (tempora- 
 rily) in 1815. 
 
 22 
 
RAIN AT SEA. 
 
 The elements all overwhelm and astound me, 
 And baring- my brow to the brunt of the rain, 
 
 I ask of the universe mourning around me. 
 What comfort can flow from its infinite pain ? 
 
 No answer, but only the dull desolation ? — 
 Then, oh that the surges were over me thrown, 
 
 That the watery roar of the great lamentation, 
 Unmeaning, unheeded, were rolling alone ! 
 
 Nay, deeper than grief is the dirge of the ocean. 
 And breathing beneath it a quiet release, 
 
 A sweetness, a calm that is more than emotion ; 
 For infinite sadness is infinite peace. 
 1881. 
 
 THE SACRED BOOKS OF THE EAST. 
 
 Light the torch of thought at midnight, 
 Watch the forms of history file 
 
 Down the aisles of old religions ; 
 Wake and let us muse awhile. 
 
 First the shade of Zoroaster 
 Shimmers in the shadow dim ; 
 
 Fleets and armies of Darius 
 
 Caught the glint of heaven from him. 
 
 What remains of all his altars? 
 
 Where the temple's vast fa9ade? 
 Are his wrestlings in the Gathas? 
 
 Are his laws the Vendidad ? 
 
 23 
 
Fragments all ; the Nosks have perished ; 
 
 Wrecks and Contents meet our wisli, 
 Like the salvage of the Damdad 
 
 Drifted in the Bundahish. 
 
 Here we hear the battle-seon — 
 
 Orinazd, Ahriman, at war; 
 Till the lava burn the evil 
 
 Into good for evermore. 
 
 So from Bosphorus to Indus 
 
 Did the Parsi Empire hope 
 For the Hero and his helpers 
 
 With the serpent-foe to cope. 
 
 Into heaven soars Elijah ; 
 
 Rightly doth Elisha cry : 
 " Lo, the chariot of Israel 
 And his horsemen in the sky !" 
 
 Central in the world's religions 
 Prophesy the Hebrew seers — • 
 
 One, from Moses to Ezekiel, 
 More gigantic than his peers. 
 
 Loftiest in the long procession 
 He that never penned a line : 
 
 'Tis the lightning of Elijah 
 Makes the Covenant divine. 
 
 Lo, the shade of Kung the Master, 
 And the shores of fair Cathay, 
 
 Underneath the stars receding 
 Into ages great and grey. 
 
 Twain millennia lay behind him, 
 And for twain millennia more 
 Lighted he the ranks of China 
 With the lamps of heretofore. 
 
 24 
 
Hark ! the tramp of tribes and ages, 
 Echoing from Shii to Shih, 
 
 And the nation's daily footsteps 
 Resonant tlironghont the Li. 
 
 In the trance of midnight, Lau-tza 
 Climbs with Reason to her heights : 
 
 Round the immemorial Mystic 
 Coruscate eternal lights. 
 
 After Vedic Hymns to storm-gods 
 And the One unborn Supreme, 
 
 After sacrificial magic. 
 
 Deeper yet the Indie dream. 
 
 While Upanishads were musing, 
 And the Sacred Laws began, 
 
 All the burning soul, incarnate, 
 Burst into a central Man. 
 
 Gotamo the Sakya Lion 
 
 Preached to princes in his train 
 How the compounds of existence 
 
 Are the origin of pain. 
 
 Not thy dream of sad Nirvana, 
 Mighty Master ! moves the heart, 
 
 But thyself : of One diviner 
 Thou the foregone shadow art. 
 
 Far above the stately Sutras, 
 
 Every tender act endears ; 
 Jewelled in the Great Decease Book 
 
 Anando's immortal tears. 
 
 Spite of all thy stern remonstrance. 
 
 Over Asia's ancient mind 
 Swept a wave of tidal passion 
 
 For a God from out mankind. 
 
Hush ! We need not seek the sequel, 
 How the moonlight paled away : 
 
 Over Syria broke the morning 
 And the Deity of day. 
 
 Fiercely royal, towers Mohammed, 
 Dark against that setting moon. 
 
 Writing death to demon-worship 
 In a fiery desert Rnne. 
 
 End the vigil and the vision ; 
 
 But my window skyward looks. 
 And for no less lofty learning 
 
 Will I leave the Sacred Books. 
 1895. 
 
 WHEN IS THE TIME? 
 
 Ere the rosy colors die, 
 Ere the scented summers fly. 
 Ere the years of youth on wings 
 Fade with all delightful things, 
 'Tis the time. 
 
 While the pearls are on the marge, 
 While the moon of life is large, 
 While the chime of Easter bells 
 Of the vernal triumph tells, 
 'Tis the time. 
 
 When the self to soul is turned, 
 When the ways of love are learned. 
 When with every virtue sweet 
 Manliness and beanty meet, 
 
 'Tis the time. 
 1893-1899. 
 
 26 
 
REOUIESCAT MARIANA. 
 
 v_ 
 
 WITH AN OLD REFRAIN. 
 
 Hush ! Within there reigns a silence 
 
 O'er a sleeping; fosterling; 
 Hark ! Withont there thrills a music 
 
 From the universe of spring ; 
 Roses round the window sweep ; 
 Little sister's gone to sleep. 
 
 Tell the early trailing roses 
 
 That they hide the boundless lea 
 
 Where my soul would fain be roaming, 
 From the haunted chamber free ; 
 
 Roses, hide me while I weep : 
 
 Little sister's gone to sleep. 
 
 Blossoms of the endless orchard ! 
 
 Billows of the endless sea ! 
 Hide and bury me forever. 
 
 Far from where she used to be : 
 Roll above me dense and deep : 
 Little sister's gone to sleep. 
 L897. 
 
 SONG IN MEASURE FOR MEASURE- 
 
 Take, oh ! take thy form away. 
 
 Only leave thy memory whole, 
 Be my life from day to day. 
 
 Be the soul within my soul ; 
 From this world, oh ! set me free, set me free ; 
 Let my self be lost in thee, lost in thee. 
 1898. 
 
 27 
 
190£ 
 
 DECEMBER SUNSET. 
 I love the winter sunset, 
 
 I love his fiery eyes, 
 I love the far-off purple 
 
 Of Pennsylvanian skies, 
 Where deep beneath the sky-line 
 
 The last dead summer lies. 
 
 Aromas of that summer 
 
 Exhale into the air. 
 The mountains and the rivers 
 
 I passed are painted there, 
 The likeness of the Lost One 
 
 Is in that furnace fair. 
 
 The flames of grief are silent, 
 Like sunset hues they burn. 
 
 And rising in the twilight 
 I feel my love return, — 
 
 A hundred summer sunsets 
 Are in yon smouldering urn. 
 
 A BICYCLE RIDE. 
 The sweetness of eleven springs 
 
 Is in that human flower 
 Who rode with me on modern wings 
 
 For one enchanted hour. 
 
 I loved to ride a little space 
 
 Behind my infant queen. 
 To watch her form of airy grace. 
 
 Arrayed in dainty green. 
 
 28 
 
1899. 
 
 The color of that little dress 
 
 Was e'er as sweet to me 
 As all the kindred loveliness 
 
 On every April tree. 
 
 Oh, tell her not the reason why 
 
 I rode behind a space : 
 I fear to fill that lovely eye 
 
 With conscionsness of grace. 
 
 So let her think her wheels are swift, 
 And mine are laggard-slow, 
 
 That I may still adore that drift 
 Of infant virgin snow. 
 
 THE COAST AND THE SHORE. 
 
 The coast's a stony prison, 
 The shore is fair and free ; 
 
 The coast confronts the ocean. 
 The shore receives the sea. 
 
 By day the sailor curses 
 The coast as if the tomb ; 
 
 By night he dreams of kisses 
 On shores with homes a-bloom. 
 
 The coast is where the sea-bird 
 Is shrieking to the storm ; 
 
 The shore is where my brothers 
 Are round the ingle warm. 
 
 Upon the coast I wander 
 In solitude and care, 
 
 Afar to seaward gazing — 
 The shore is over there ! 
 North Durham Coast : April, iSSj. 
 
 29 
 
DOLDEN. 
 A rare old town adowii the bays 
 Is Falmouth, in the dreamy days 
 When August all her gold arrays, 
 
 World-olden ; 
 And here a beauteous boy I met. 
 Who came to earth with memories yet 
 Of suns that had not wholly set — 
 
 Aye golden ! 
 
 When he could hardly talk, he told 
 Of what their eyes can ne'er behold 
 Who know not of the Age of Gold 
 
 In Dolden ; 
 For such was his untutored name 
 For some fair region whence he came 
 And went, in visionary game : 
 
 ,Twas "Dolden." 
 
 He saw the morning's argent car, 
 He saw the virgin evening star. 
 And said that all was fairer far 
 
 In Dolden. 
 But, Falmouth ! when he came to thee, 
 And saw the forest meet the sea, 
 He said, "This place on earth shall be 
 
 My Dolden." 
 
 I use, O child ! thy charmed eyes. 
 As here I watch Orion rise 
 Amid the sea-enamoured skies 
 
 Of Dolden, 
 Where once the wave of Shakspere's hand, 
 Above Miranda's yellow sand. 
 Brought Ariel from fairyland — 
 
 All Dolden ! 
 
 30 
 
Here Shelley heard the Sk},'lark ope 
 The Sensitive Plant on cloudy slope, 
 And Browning kissed his Evelyn Hope 
 
 In Dolden ; 
 And children fair have breathed its air 
 With Wordsworth in the light that ne'er 
 On sea or land was anywhere 
 
 Save Dolden. 
 
 And here, O Lyra ! long ago. 
 
 The splendours of the heavenly bow 
 
 We stole, and brought to earth below 
 
 From Dolden, 
 When first we saw the sea, and met. 
 And heard the white Diana set 
 Our life-long, love-long own duet 
 
 Like Dolden. 
 
 And heard, alas ! the music bars 
 The angels hymned on sad guitars 
 To all th)- world of weeping stars, 
 
 O Dolden ! 
 When we, with many a laden soul. 
 Obeyed the earthward muster roll. 
 And left the golden oriole 
 
 In Dolden. 
 
 But oft we glimpse a feather float. 
 And hear a stray eternal note 
 On sunset-haunted shore remote. 
 
 Near Dolden ; 
 And then we feel that all is best, 
 That out of earth we build a nest 
 Amid the starry palms of rest. 
 
 In Dolden. 
 
 U'csi Falnwuth, Massachusetts, iSSy. 
 
 31 
 
The last verse but one of Doldeu was altered without 
 permission by the editor of the Anglo-Burmese magazine, 
 Buddhism (Rangoon, November, 1904). The object of tlie 
 mutilation appears to have been to introduce the doctrine 
 of physical transmigration instead of the purely spiritual 
 pra;-existenec implied in the poem. 
 
 THE LORELEI. 
 
 FROM THE GERMAN OF HEINE. 
 
 1889. 
 
 I know not whate'er can have holden 
 
 My soul to be sad to-night : 
 A tale of the ages olden 
 
 It haunts me with eerie light. 
 
 The lift is cool, and it darkles, 
 And restful flows the Rhine, 
 
 The peak of the mountain sparkles 
 In the holy evenshine. 
 
 On high there sits and brightens 
 A maid who is wildly fair ; 
 
 Her golden adornment lightens. 
 She combeth her golden hair. 
 
 She combs with a comb that is golden. 
 She sings a wonderful song, 
 
 And hearts are in mystery holden 
 By the strains of the melody strong.. 
 
 The heart of the skipper they capture, 
 The skiff to the rocks is nigh, 
 
 But all that he sees in his rapture 
 Is the wildering vision on high. 
 
 The waves of tlie river swallowed 
 The boat in the setting sun, 
 
 And the laugh of the Lorelei followed 
 The deed that her song had done. 
 
 32 
 
1801. 
 
 BEATRICE. 
 A love that is houses and raiment 
 
 To me were a hunger and dearth ; 
 So give me the love that is all lo\-e — 
 
 The heaven without the earth. 
 
 lieatrice Portinari, 
 
 In the glow of her summers nine, 
 Set fire to the lips of Dante 
 
 With a coal from her soul divine. 
 
 Unto him she was never a woman, 
 But a spirit, an angel, a child, 
 
 And a tower of eternal music 
 In the light of her eyes he piled. 
 
 I too have a Beatrice lent me, 
 And I ask the Lord to spare 
 
 Just one of the legion of angels 
 Who wait on her evening prayer. 
 
 GEOLOGY. 
 Like shells upon the ocean floor. 
 The wrecks of olden friendships lie, 
 For new deposits, o'er and o'er. 
 To rise in islands by and b)'. 
 
 Like mountain dust in river beds. 
 Washed by the rains of thought away 
 With bones of vanished quadrupeds. 
 Will sink the friendships of today. 
 
 And youthful hopes, in shale and schist 
 
 Uplieaved in the later air. 
 
 Will find a true geologist 
 
 To lay their ancient record bare ; 
 
 33 
 
While buried wrongs and Vulcan hates, 
 Compressed in many a lava fold, 
 Will roof with metamorphic slates 
 The temples of the age of gold ; 
 
 And old religions of the race, 
 Imbedded in the minds of all, 
 \Yi\\ lift a gray primeval face 
 On some historic mountain wall. 
 
 Here or hereafter men will read, 
 Or angels when the splendors tire. 
 The life of every dream and creed. 
 And every dead volcano fire. 
 
 Then what, my friend, if thou and I — 
 Two shells within the chalk preserved — 
 Through ages of oblivion lie 
 Till higher uses be subserved ? 
 
 O'er universes deep and vast 
 Our psychic atoms wander far, 
 United or dissolved at last 
 In some incalcuable star. 
 
 And out of self's abysmal time 
 To timeless being shall we go : 
 Behind the scenes a life sublime 
 Consumes the worlds of weal and woe. 
 
 Upon the Parsi scroll of flame 
 
 Is graven one eternal line : 
 
 That heaven and hell appear the same 
 
 To memory in the life divine. 
 
 34 
 
Thou may'st be saved, and I be lost : 
 Some deity will reap the gain 
 Of lives and deaths together tossed, 
 To build a new diviner plane. 
 
 So let us toil and suffer on. 
 Nor meanly seek the reason why : 
 Our little life will soon be gone 
 With geologic aeons by. 
 Fail mount Park : July, igoo. 
 
 MY LOST HO:\IE. 
 
 When in my childhood by father caressed, 
 When in my youth upon knowledge's quest. 
 When in my manhood I strove to be free. 
 All my life long I was seeking for thee. 
 
 Many a maiden would beautiful seem — 
 Fairies, but false to my deep inner dream : 
 Over the continent, over the sea, 
 All my life long I was seeking for thee. 
 
 Lovely girl-children my fantasy found — 
 Nearest of all to that untrodden ground, 
 Nearest to Her who my heaven should be : 
 All my life long I was seeking for thee. 
 
 After false glamours had led me astray, 
 Made me despair of the wearisome way, 
 Fear that my loved one I never should see, 
 All my life long I was seeking for thee. 
 
 Then, when my midsunnner fervours were past. 
 Softly thy shadow came stealing at last — 
 Peace more serene than the deeps of the sea ; 
 Hardly I dared to believe it from thee. 
 
 35 
 
Ah ! but the sweetest cliild-daughter was thine, 
 Pure was her heart and her love was divine : 
 Lost in the light that appeared to be she, 
 Hardly I dreamt that the dream was of thee. 
 
 Louisiana was bright in thine eyes. 
 Tenderer North-lights within them would rise : 
 Scotland and France and the ranks of the free 
 Found an eternal alliance in thee. 
 
 Just for a year did my life-river roll 
 Full to the sea, with a soul in my soul : 
 While the white glory was dawning on me. 
 Death put an end to the finding of thee. 
 
 O'er me for ever thy heavenly face, 
 Lone as a star in the ocean of space. 
 Beacons me on to the home that shall be : 
 All my life-long I am seeking for thee. 
 1903. 
 
 TO MAY AT THE PL\NO. 
 
 The instrument appears a part of thee, 
 
 And when thou leavest it I feel a shock 
 As if I saw thine arm arrested. Be 
 
 For ever set before it, on some rock 
 Or solitary sea-shore, where the knock 
 
 Of thy sweet fingers on responsive keys 
 May make the soul of harmony unlock 
 
 The portals of eternal music ! These 
 And more than I can count of fancies wild 
 
 Throng to my spirit as thy fingers fall. 
 I know not whether 'tis the girl or child 
 
 That thus enchants me, or if one and all 
 Of music's mighty masters fill my soul. 
 
 But thou thyself art song, bright oriole ! 
 
 1904. 
 
 36 
 
i9o; 
 
 WISSAHICKON. 
 Few and fleeting, Irenelle ! 
 
 Are the moments we can love ; 
 For upon me lies a spell 
 
 From the silences above, 
 And a guide thou canst not see 
 
 Is to lead me far away : 
 I must break my trance with thee 
 
 At the breaking of tlie day. 
 
 I must leave thee, Irenelle ! 
 
 Here beside the haunted stream ; 
 From the piny-scented dell 
 
 Comes a token like a dream ; 
 Like a waft from bygone lives 
 
 Is the perfume of the pine. 
 And my memory dips and dives 
 
 Into seas unknown to thine. 
 
 Look ! 'Tis dawning, Irenelle, 
 
 Darkly in the forest glade : 
 I must take a long farewell 
 
 Of the silence and the shade. 
 For the tempest in my aoul 
 
 Calls me onward o'er the sea, 
 And a storm of years will roll 
 
 Ere I come again to thee. 
 
 THE SUNSET CITY. 
 
 There's a city in the sunset, 
 
 And its domes are known of old, — 
 Known the glamour of the purple 
 
 And the glory of the gold. 
 
 37 
 
Buddha's eye had surely seen it : 
 Anando had heard liini tell 
 
 Of the Palace of Religion, 
 Where ideal virtues dwell. 
 
 John beheld the Patmos waters, 
 When the waves at eve were calm, 
 
 L/ighten witli the lofty vision, 
 Murmur with the far-off psalm. 
 
 Yester eve I too beheld it, 
 In the twilight's airy sea, 
 
 Reddening deeper in the redness ; 
 But the power was not from me. 
 
 For my vision weak was aided 
 By a childlike presence there, 
 
 Elevating sight to seership. 
 Meditation into prayer. 
 
 Then I saw the Holy City, 
 Where alone it e'er can be. 
 
 Throned within the soul of childhood, 
 And the spirit of the free. 
 Fairniount Park : July, ig02. 
 
 1881. 
 
 A DURHAM MEMORY. 
 Child I found and left unknown. 
 
 If we meet not at the goal. 
 May thy pines above me moan 
 
 Where thine upland breezes roll,- 
 
 May the soil have all my soul, 
 And this life, as lime or loam. 
 
 Dye with deeper green the knoll 
 Close beside thy lonely home ! 
 
 38 
 
THE LIVING PAST. 
 
 1880. 
 
 IN MEMORY OF HENRY LAWRENCE, B.A., WHO DIED 
 AT HITCHIN, 1879. 
 
 Thou knowest, quiet Hertfordshire, 
 • Where the grass is growiug deep, 
 Where the sunset shadows love to rest, 
 
 And the early dewdrops weep ; 
 And though with roar of rolling wheels 
 
 We cross thy meadows fair. 
 The heart is hushed, — we dream of him 
 
 In his calm slumber there. 
 
 Dead years have yet the fire of life 
 
 In Memory's holy urn ; 
 Her altars, heaped with frankincense 
 
 Of bygone summers, burn ; 
 And when in everlasting night 
 
 We see yon sun decline, 
 Deep in the soul his purple flames 
 
 Eternally will shine. 
 
 Be sure that all the love we need 
 
 Will flow for ever ours, 
 And, though no comrade watch with us 
 
 Upon the dreary towers. 
 Behind the soul's dim veil revealed, 
 
 As on the Ark of yore. 
 One holy solitude of light 
 
 Reposeth evermore. 
 
 THE CRIMSON RAMBLER. 
 Beside me a rosy schoolgirl 
 
 On the rest-day afternoon ; 
 Before me a rose-tree climbing 
 
 In the mid career of June. 
 
 39 
 
1002. 
 
 I asked of the human rose-bloom 
 The name of tlie garden rose, 
 
 And she called it a crimson rambler, 
 For such is tlie lore she knows. 
 
 Yon cloud is a crimson rambler, 
 
 Afar in the dying west ; 
 My heart is a crimson rambler, 
 
 On an old eternal quest. 
 
 The roses die with the June-tide, 
 The cloud with the twilight wan. 
 
 And the heats of the sultry noontide 
 Kill hearts when the hopes are gone. 
 
 SEPTEMBER AND DECEMBER. 
 When last the leaves were falling 
 
 I walked and talked with thee. 
 And heart to heart was calling. 
 
 Like birds from tree to tree. 
 
 In earthly soil though planted, 
 Our roots were deeply one, 
 
 And in these ways enchanted 
 Our leaves absorbed the sun. 
 
 * * * * 
 
 Thus far I sang September, 
 And now the winter blows ; 
 
 Experience, like December, 
 Upon thy memory snows. 
 
 So fast the flakes are falling 
 
 I fear thy form may fade 
 In silence more appalling 
 
 Than on thy grave the shade. 
 
 40 
 
lOo:; 
 
 Can love be snowed thereunder? 
 
 Can thought and learning kill 
 The lightning and the thunder 
 
 That once the clouds did fill ? 
 
 Shall clouds return to vapors, 
 
 And vapors melt in air? 
 Nirvana quench the tapers 
 
 Of life's phantasmal prayer? 
 
 Was Buddha by Nepala 
 
 Beclouded out of truth ? 
 Did terrors from Himala 
 
 O'erwhelm his awful youth ? 
 
 Did Jesus by the Jordan 
 
 A loftier vision know ? 
 Is He the rightful warden 
 
 Of souls that melt like snow ? 
 
 Can any Power hereafter 
 
 Our being whole restore? 
 Shall heavenly roof and rafter 
 
 O'erarch us twain once more ? 
 
 Appear to me by noontide 
 When life is beating high ; 
 
 Appear to me in June-tide, 
 A sky beyond the sky ! 
 
 Away with ghosts of twilight. 
 
 With wraiths and dreams of sleep ! 
 
 Appear to me in thy light. 
 Thou dawn above the deep. 
 
 41 
 
MOUNTAINOUS. 
 
 Alps upon Alps, O poet, how they flout thee. 
 Whelm thee in wildness that no god can tame : 
 
 Caverns and grots above thee and about thee 
 
 Whisper to thee my solitary name. 
 
 May5,iSg5. 
 
 The words in italics came in sleep. 
 
 A WISH. 
 
 A life by the sea and a life at thy side. 
 
 And together in death to go out with the tide. 
 
 1892. 
 
 FINIS. 
 
APPENDIX. 
 
 Bubbbtst anb Cbristian 
 (3ospel8 
 
 Now first compared from the originals : 
 
 Being " Gospel Parallels from Pali Texts," 
 
 reprinted with additions. 
 
 By albert J. EDMUNDS, 
 
 translator of the Dhammapada &c., member of 
 
 the Oriental Club of Philadelphia. 
 
 Third and complete edition. 
 
 Edited, with English notes on Chinese versions of the 
 early Christian centuries, 
 
 BY M. ANESAKI, 
 
 Professor of religious science in the Imperial 
 
 University of Japan. 
 
 Tokyo, 1905, octavo, pp. xviii, 230. 
 
 American Agents : 
 
 Open Court Publishing Company, Chicago. 
 
 PRICE, $1.50. 
 
 [E®^ Apply for list of Errata. The title itself has been misprinted, and the above is its 
 correct form.] 
 
OPINIONS OF SCHOLARS. 
 
 T. W. RHYS DAVIDS. 
 
 Founder of the Pali Text Society of London, iSSi ; editor of many Budd- 
 hist texts from the palm-leaf manuscripts of Ceylon ; author of Manual of Budd- 
 hism (many editions, as well as Dutch and German translations) ; translator of 
 Dialogues of the Buddha and Buddhist Suttas (Sacred Books of the East, Vol. 
 XI) ; author of Buddhist India (Story of the Nations Series: London, 1903), 
 etc., etc., late Secretary of the Royal Asiatic Society of Great Britain. 
 
 " It may be thought, perhaps, that though the examples ad- 
 duced by Seydel were insufficieut [to prove Christian borrow- 
 ing], yet that the new factors since discovered, through the pub- 
 lication, by the Pali Text Society, of the Nikayas, may still 
 make that conclusion possible. We shall soon see. An Amer- 
 ican scholar, Mr. Edmunds, of Philadelphia, is on the point of 
 publishing a complete set of comparisons between the Nikayas 
 and the Gospels, adducing later materials only by way of [illu.s- 
 tration]* and carefully distinguishing them from the earlier 
 documents." — International Quarterly^ Burlington, Vermont, 
 March-June, 1903, pp. 7 and 8. 
 
 THE LATE EDMOND HARDY (1852-1904). 
 
 Catholic priest and Benedictine monk ; professor of philosophy at Freiburg 
 in Baden, and of Indie philology at the Swiss Freiburg ; editor of the last seven 
 nipatos of the Anguttara Nikayo for the London Pali Text Society. Not to be 
 confounded with the English Singhalese scholar, Robert Spence Hardy, who 
 died in 1874. In May, 1904, a few months before his death, E. Hardy wrote to 
 me : 
 
 " No one can deny that these parallels are striking, more or 
 less ; and you do a good work to call attention to them." [This 
 was referring to Ed. 2.] 
 
 * Comparison is the word used, but this is probably a slip. This notice was 
 based upon the first edition (1902), wherein the list of Uncanonical Parallels 
 made it clear to Rhys Davids that the author would avoid Seydel's mistake of 
 using pre-Christian and post-Christian Buddhist books indiscriminately. 
 
 44 
 
ERNST KUHN. 
 
 Professor of Indie Philology in the University of INIunich ; author of a Pali 
 Grammar (1S75) and of the leading work on the medieval Buddhist-Christian 
 romance of Barlaam and Joasaph (Bavarian Royal Academy of Sciences, 1893). 
 
 " Was an derartigeni in den letzten zwanzig Jahren erschieiien 
 ist, wiirde sich ans dem ' Literaturblatt fiir orientalische Philo- 
 logie ' und der ' Orientalischen Bibliographic ' bei einiger Uni- 
 siclit nnschwer znsainnienstellen lassen. 
 
 " Beaclitet zu werden verdienen darunter namentlich die Beo- 
 bachtungen, welche Albeit J. Edmunds zuerst ini ' Open Court,' 
 dann niit deni Titel '■'•IhiddJiist and Christian Gospels now first 
 compared from the Ori^^ina/s : being ^Gospel Parallels from Pali 
 Texts,'' reprinted zcith additions " separat als eine Art Prospekt 
 eines grosseren Werks zu Philadelphia, 1902 (2 ed., 1904), vero- 
 ffentlicht hat." [From Kuhn's Nachwort to Indische Einflilsse 
 an/ evangelische Erziihhingen. Von G. A. van den Bergh van 
 Eysinga. Gottingen, 1904, p. 103. This book belongs to the 
 series of Researches into the Religion and Literature of the Old 
 and New Testaments, edited by Wilhelm Bousset and Hermann 
 Gunkel.] 
 
 J. TAKAKUSU. 
 
 Professor of Sanskrit, in the Imperial University of Japan ; sometime stu- 
 dent under Max Miiller at Oxford, and co-translator with liim of Sacred Bcx)ks 
 of the East, Vol. XLIX. 
 
 "It is certainly tlie best text-book for tlie advancement of 
 religions knowledge. Tliere will be a time, we may hope, when 
 every missionary training college will use this as a standard 
 work for the study of the relative positions of the two great 
 missionary religions. It is, at any rate, indispensable for those 
 who go to Japan as missionaries, where the two religions are 
 brought face to face in their activity. It is significant that this 
 lifework of Mr. Edmunds should be published in Japan, for, as 
 he says : 'Dramatic in the highest is the course of the two great 
 world-faiths : Buddhism has rolled from the Ganges to the 
 Pacific, and Christianity from the Jordan, in the reverse direc- 
 tion again to the Pacific, until in Japan and the United States, 
 after their age-long and planetary march, they stand looking at 
 each other across that ocean — once a Spanish, but now an 
 American lake.' " [Historical Introduction, p. 50.] 
 
 45 
 
"Japan will be grateful to our author for the boon of this 
 excellent work, which will, I hope, eventually help to bring 
 about a solution of the religious problem of Japan." 
 
 Journal of the Royal Asiatic Society : London, January, 
 1906, pp. 245 and 24G. 
 
 [On page 244, Professor Takakusu also says : " His careful 
 summary of historical relations between the East and the West, 
 and minute analysis of the original texts, tend to prove success- 
 fully the possibility of connection between Christianity and 
 Buddhism."] 
 
 M. ANESAKI. 
 
 i 
 
 Professor of Religious Science in the Imperial University of Japan ; editor 
 of the present work ; author of a Japanese book on Buddhism, in which the 
 vast fields of Pali, Sanskrit and Chinese Buddhist literature are drawn upon 
 abundantly. 
 
 "Die mehrjahrige Arbeit Edmunds' kann mit Recht als der 
 erste Versuch der obenerwahuten Forschung bezeichnet werden. 
 Wie Professor Rhys Davids iiber das Werk bemerkte," etc. 
 [Then follows a German translation of the statement by Rhys 
 Davids quoted above.] 
 
 From an article on the book by Anesaki in the Deutsche 
 Japan-Post ; Yokohama, September 30, 1905, p. 8 (4 Jahrgang, 
 No. 26). 
 
 LEARNED JOURNALS. 
 
 For Journal of the Royal Asiatic Society, see Takakusu. 
 I.ITKRARISCHES ZENTRALBLATT FUR DEUTSCHLAND. 
 
 Leipzig, February 10, 1906, pp. 234, 235 (57 Jahrgang, No. 
 7). Article signed H. PI. 
 
 " Vergleichende Arbeiten iiber die buddhistischen uud christ- 
 lichen Evaugelien besitzen wir schon von Hilgenfeld, Seydel, 
 Hardy u. a., die aber samtlich den Fehler haben, sich nur auf 
 Uebersetzuugeu aus dem Pali zu stiitzen. Das vorliegende Werk 
 geht auf den ursprtiuglicheu Palitcxt zuriick. . . . [Here follows 
 a synopsis of the book]. Das Werk kann alien, die sich mit 
 vergleichenden Religionsstudien beschaftigen aus warmste em- 
 pfohlen werden." 
 
 46 
 
LUZAC'S ORIENTAL LIST. 
 
 London, May-June, 1903. 
 
 "Many of the ethical parallels addnced by him are interesting 
 and justifiable, but when we come to theology and eschatology, 
 as ill Nos. 37, 38, 42, 45 and 58, the parallelism is not exact, 
 and never can be." 
 
 [This critique was made upon the first edition, a mere 16-page 
 abstract, wherefrom the reviewer could gain no idea of the 
 author's position. The parallels quoted are numbered 42, 44, 
 48, 53 and 69 in the Tok) 6 edition. Their rubrics are : 
 42. The Saviour is Unique. 
 44. The Light of the World. 
 48. The Master knows God and his Kingdon. 
 53. Saving Faith in the Lord. 
 69. Tiie Great Restoration. ] 
 
 THE RELIGIOUS PRESS. 
 
 THE EXPOSITORY TIMES. 
 
 Edinburgh, November, 1905, p. 88. (Vol. xvii. No. 2.) 
 Edited by James Hastings. It is the organ of the Scottish 
 Church. 
 
 "This bookful of parallels is not gathered in vain. It speaks 
 of a deeper matter than imitation. It throws a new light on 
 the whole study of religion, on the whole proble;n of the reli- 
 gious life. It is not that St. Luke copied Buddha. It is that, 
 telling the story of the Birth in Bethlehem, he brought himself 
 into touch with the religious desires of man all over the world, 
 and furnished what they desired. Tliey had been seeking this 
 Incarnation, this Babe in a manger, feeling after it, but never 
 securely finding it. The study of Comparative Religion will 
 be the study of the future, and the future is not far away. We 
 need not be driven into it by fear ; let us enter it with that rever- 
 ent joy with which the Shepherds entered the Cave at Bethle- 
 hem. . . . [Then follows an account of the book]. It is a volume 
 of great learning, and the value of it is not to be gathered from 
 a single quotation." 
 
 47 
 
THEOLOGISCHES LITERATURBLATT. 
 
 Leipzig, March 16, 1006, pp. 127-129. (Jahrgang xxvii. No. 
 11). The organ of Lutheran scliolarship, representing the uni- 
 versities of Kiel, Greifswald, Rostock, Leipzig and Gottingen. 
 Present review by Otto Zockler, professor of Church History at 
 Greifswald, author of commentaries, etc. 
 
 " Dem vor einigen Jahren getanen Ausspruch des Indologen 
 R. Pischel : ' Wie jetzt Babel ungestiim an die Pforten des 
 Alten Testaments pocht, so klopft, vorlaufig noch leise, an die 
 Tiir des Neuen Testaments Buddha ' scheint aus dem Inhalt 
 der hier vorliegenden Schrift einige Bestatigung zu erwachsen. 
 Ja es diirften sich manche Leser finden, welche auf Grund 
 dieser Edmunds-Anesakischen ' Collation buddhistischer und 
 christlicher Evangelien ' das Anklopfen Buddhas schon als ein 
 so starkes zu vernehmen meinen, dass sie die Tiir des Neuen 
 Testaments weit fiir ihn aufztitun sich bereit zeigen. Den 
 Unterzeichneten hat die Lektiire des Buches nicht in eine so 
 sanguinische Stimmung versetzt. 
 
 * * * 
 
 [The learned professor, in the course of the review, exposes 
 my ignorance of recent German books and articles, to which I 
 plead guilty, and cordially thank him. The neglected writers 
 liave since been sought out, but not a single one is an Indianist. 
 However, from one of them, Pfleiderer, I have gotten some use- 
 ful hints.] 
 
 " Die deutsche religionshistorische Forschung wird von dem 
 Edmundsschen Buche zwar Notiz nehmen miissen ; aber es 
 liisst sich bezweifeln, ob dasselbe iin dermaligen Stande der 
 Annahnien der das Problem ' Buddhismus und Urchristentum ' 
 behandelndeu kompetenten Forscher eine sonderliche Aender- 
 nnsr herbeifiihren wird." 
 
 THE OUTLOOK. 
 
 New York, October 7, 1905, pp. 331, 332. 
 
 "As a contribution to the study of comparative religion from 
 a Japanese scholar, this volume has a peculiar interest as well 
 as a positive value for the student. That prince among Orien- 
 tal scholars, the late Max Miiller, regarded it as an open ques- 
 
 48 
 
tion whether a few of the parallel stories in the Buddhist Canon 
 and the Gospels had or had not been ' carried from India to 
 Alexandria and Palestine.' Professor Anesaki holds to the 
 independence of the fundamental documents of the Buddhist 
 and the Christian Scriptures. He only raises the question 
 whether the Gospel of Luke, ' in certain traits extraneous to the 
 Synoptical narrative,' is indebted to a Buddhist source." 
 
 [This is a quotation from my main preface, p. viii ; but the 
 hasty reviewer overlooked my signature and ascribed the words 
 to Anesaki, who signs his own preface a few leaves further on]. 
 
 THE OPEN COURT. 
 
 Chicago : September, 1005, p. 538. (Article by Paul Carus 
 entitled Buddhist and Christian Gospels : ivork done in compara- 
 tive religion by Albert J. Edmunds.) 
 
 "We wish to state here that we deem the results of Mr. 
 Edmunds's investigation important in a high degree, and think 
 that he is especially fitted for his task ; because, on the one 
 hand, he is a Christian and an accomplished New Testament 
 scholar, and, on the other hand, he sympathizes strongly with 
 Buddhist doctrines. There is perhaps no one in the world so 
 well acquainted with the sources of both religions as he." 
 
 [This last statement is only true of Professor J. Estlin Car- 
 penter of Oxford, who is a New Testament scholar and a Pali 
 scholar. ] 
 
 LIGHT OF DHARMA. 
 
 San Francisco, January, 1900, p. 133. The organ of the 
 Japanese Buddhist mission to the United States. 
 
 " This work is the pioneer of this kind of labor. Of course, 
 we have a large number of books of parallelism, expressing 
 ideas of the two greatest religions of the world, but we need 
 corresponding parallels drawn from their texts. From this 
 point of view this work has no rival." 
 
 4it 
 
THE SECULAR PRESS. 
 
 MAYO W. HAZELTINE. 
 
 Literary editor of the New York Sun. 
 
 "A remarkable book conies to ns from the Yuhokwan Pub- 
 lishing House at Tokyo." [Then follow nearly five columns 
 of review, chiefly quotations from the Historical Introduction. 
 The article appeared in The Sun (literary supplement), October 
 15, 1905.] 
 
 Note.— If I knew of any honest attack* on the book by a 
 first-class Indianist or New Testament scholar, I should be glad 
 to reprint it, as I have done the strictures of Zockler. The 
 diflScnlty here is that American Orientalists are seldom ac- 
 quainted with such a rising study as Buddhism and its sacred 
 language the Pali. While there are chairs for Brahmin litera- 
 ture, there is not one for Buddhist in this hemisphere. What 
 should we think of a university where French literature was 
 merely a side-issue with the professor of Italian ? 
 
 RECENT ARTICLES BY A. J. EDMUNDS. 
 
 For former ones, see Bibliography, 1903, accompanying reprint of Selected 
 List of Naval Matter. 
 
 Selected List of Naval Matter in the Library of the Histori- 
 cal Society of Pennsylvania. Philadelphia, 1903, Svo, p. 13. 
 Reprinted from Pennsylvania Magazine, January, 1903. 
 
 A Buddhist Bibliography, based upon the Libraries of Phila- 
 delphia. London, 1903, Svo (Journal of the Pali Text Societv, 
 1901-1903, pp. 1-60). Edited by T. W. Rhys David.s. 
 
 Supplement to the above. With identification of Asoko's 
 First Selection [and criticism of the Mahavastn as a sectarian 
 recension of the Mahavaggo]. Philadelphia, 1904, Svo, pp. 8. 
 Reprinted from the Light of Dharma, San Francisco. 
 
 A Buddhist Genesis. (The Monist : Chicago, Januarv, 1904, 
 pp. 207-214 ; and April, 1904, p. 472.) 
 
 Prefatory Note to Suzuki's First Buddhist Council. (Monist, 
 January, 1904, pp. 253-258). 
 
 * Professor Louis de la Valine Poussin, of Ghent, reports one as now in 
 progress, as well as a commendatory review of my Dhammapada. 
 
 50 
 
[to accompany foot-note on page 50] 
 
 The promised critique of Professor Louis de la Vallee Poussin has ap- 
 peared in the Revue Biblique of Paris for July, 1906, where it occupies 
 29 pages. My learned critic is chiefly concerned in proving that my 
 verbal Parallels are robbed of their cogency by the difference of the ideas 
 involved in their respective contexts. He is a philosopher and no mere 
 philologist, and has given me much food for thought. I hope to notice 
 the critique in a future article. Let me here correct one or two errors. 
 When M. Poussin says, of the Ascension, " d'aprt^s notre auteur, il ne se 
 rencontre aucun original bouddhique," I do not know what he means. 
 In a note (p. 26) he adduces the ascension of Arahats as a noteworthy 
 parallel overlooked by me, but in my book, p. 192, I have translated the 
 account of Dabbo the Mallian's ascension. There is, however, no account 
 of Buddha's ascension, and perhaps I have somewhere said so. M. Pous- 
 sin is also in error when he says, " M. Edmunds tient pour heretique " 
 "le Bouddhisme dit 'du Nord.' " My notes on pp. 194 and 223 should 
 have corrected this, as also my recognition of the fact that several sects 
 refused to canonize the Statement of Theses (p. 159). It is true, how- 
 ever, that my Historical Introduction was written in the Nineties, when 
 my only guide to the Chinese versions was Samuel Beal. There is no 
 copy of Nanjio's Catalogue in Philadelphia, and it was not until 1900 
 that I found one in the National Library at Washington But M. Pous- 
 sin should re-read my San Francisco supplement to Buddhist Bibliogra- 
 phy to see how well I am awake to the importance of other sects than 
 the Elders with their Pali. 
 
 Again, my critic is a Catholic, and cannot understand the position of a 
 Quaker or a Swedenborgian — the former with his LTniversal and Saving 
 Light ; the latter with his Divine influx into all mankind and his " lost 
 Word " to be found in Central .Asia. A man who has been saturated with 
 these ideas has far deeper questions to answer than: "Que vaut la 
 Bible?" (P. 9 ) 
 
 In spite of his fair and well-stated strictures, M. Poussin is friendly, 
 and such remarks as the following would make any author's blood circu- 
 late : " Si je m' attache au livre de M. A. J. Edmunds, ce n'est pas qu'il 
 soit particulicrement dijmonstratif ; mais, d'une part, les arguments qu'il 
 pr^sente n' out pas encore ^t6 discut^s, et, de I'autre, il y a plaisir et 
 profit a cheminer avec lui." (P. 8.) 
 
[The article by Suzuki is now acknowledged to be the leading 
 authority upon the Chinese accomit of this Council. See La 
 Vallee Ponssin : Les Cona'les bojiddhiqiies^ in Le Muscon : Lou- 
 vain, lOOf), p. 214.] 
 
 Buddhist and Christian Gospels. Second edition. Philadel- 
 phia, 1904, 12nio, pp. 34. [Contains reprint of Early Christian 
 Eulogies of Buddhism and poem entitled The Chinese Pilgrims 
 at Sava(thi.'\ 
 
 The Shortness of the Primitive P>uddhist Canon, as shown by 
 the researches of Anesaki and Suzuki. (Light of Dharma : San 
 F'rancisco, January, 1905, pp. 237-241.) 
 
 An Ancient Moslem Account of Christianity. [With a note 
 on the Mark Appendix.] (Monist : Chicago, January, 1905, pp. 
 120-123). 
 
 The United States of America : their Dates. (Notes and 
 Queries: London, April 29, 1905, p. 326.) 
 
 The Chinese Itivuttakam, and its Proof of Pali Additions. 
 (Light of Dharma: vSan Francisco, October, 1905, pp. 85-80.) 
 
 Gibbon's " Decline and Fall " in America. (Notes and Quer- 
 ies : London, November 18, 1905, p. 405.) 
 
 Can the Pali Pitakas aid us in fixing the Text of the Gos- 
 pels? Philadelphia, 1905, 8vo, pp. 8. [ 77/m is a belated addi- 
 tion to the Historical Introduction of Buddhist and Christian 
 Gospels. Ernst Kuhn said of it : " Diese Parallele scheiut mir 
 sehr beachtenwert zu sein."] 
 
 The First Books Imported by America's first great Library : 
 1732. Pennsylvania Magazine, July, 1906. 
 
 Le Sagatha-vagga du Samyutta-Nikaya et ses versions chin- 
 oises. Par Masaharn Anesaki. Traduit de I'anglais, par Albert 
 J. Edmunds. (Le Museon : Louvain, 1905, 15 pages, month 
 unknown.) 
 
 A Lay Church. Open Court, April, 1900, pp. 252, 253. 
 [Accotmt of the Free Associate Church, founded by Wm. 
 Brockie at Sunderland, England, in 1880.] 
 
 Travelling Friends in America. (The I'riend : Philadelphia, 
 6mo. 30, 1906, p. 405.) 
 
 NOW READY. 
 
 Buddhist Texts Quoted as Scripture by the Gospel of 
 John. Philadelphia: Brix & Co., 1906. 
 
 51 
 
FINAL NOTE. 
 
 In the poem A)iglo-Amcricmi which appeared in Traubel's 
 ConsiTZ'ti/or (June, 1002) the name of Crowland was purposely 
 written bj' me in the two ways : Crowland and Croyland. But 
 the printer made them uniform after I had read the revised 
 proofs. A similar outrage was committed on the last page of 
 Songs of Asia (180(3), where an apostrophe was inserted into 
 sovran by a printer who had never seen the word before. When 
 printers discover that they know less than scholars, the king- 
 dom of heaven will be here.* — A. J. E. 
 
 March, igo6. 
 
 These poems are printed at the expense of my friend Dr. 
 George P. A. Gunther, of New York. 
 
 * The present printer, in correcting a mistake overlooked by me, remarks : 
 " In ' Final Note ' there is something about scholars and printers." But he is 
 my guest, and is therefore immune. 
 
11 1906 
 
I 7/Thm?}. CONGRESS