the representatives of evil, and the first time I saw this ceremony I supposed he would destroy them. But scarcely had he approached close to them when the latter threw down the banana leaf which protected them, and the sun chief suddenly made friendly overtures. Thereupon they withdrew in brotherly harmony from the ceremonial enclosure. At first I did not understand what the pantomine signified, but eventually I discovered that it possesses a deep meaning in the mind of the negro. It represents in expository art, what the double mask represents in plastic art; namely, the justification and the divine sanction of both good and evil. The man who represented the sun chief made gestures as if to destroy evil, but when it came to the point of action he reconciled himself with evil.

As a result of this belief in universal dualism, the negro is wont to classify all natural phenomena - often in a most artificial way-into two groups. Not only are the sun and the moon, and day and night, opposed to each other as opposites, but also fire and water, plants and animals, and among animals, for instance; the hen, as the good bird, and the owl as its opposite, or the bad bird.

In connection with this dualist conception of the world, let me mention one more fact; that the cross is employed to express this thought. The true negro cross has one beam white and the other red. It is to them an intimidating symbol, a memento mori; for the white beam means death cutting the red beam, which means life. It thus reverses the Free Mason symbolism, where the cross stands for the victory of life and goodness over death and evil.

Now we come to the question of what qualities these notions of the world, inculcated by thousands of

years of tradition, have created in the negro, and what practical results we can draw from them. First of all there is the black man's profound impulse to divide everything, whether it be of a physical or an immaterial character, into two parts- a good part and an evil part. First, man himself, conceived of by the Pygmies as a unit, was divided by the Bantus into a visible part, the body, and an invisible part, which separated from the body after death, or the spirit. Then the negro conceived that the physical body itself was not a unit but was also composed of two parts. The first, he thinks, is purely material. It does nothing of its own impulse, and is good. The other is the aggregate qualities which exist in the body, and make it evil. It per-. forms positive acts which are more or less disagreeable and so are evil. I might designate this personality incorporated in the visible body as the 'body spirit.' The idea that this 'body spirit' has a personality of its own, and can leave the body itself, accounts for the widely prevalent native belief in witchcraft. But the negro has gone further than that, and has divided the spirit into two parts the way he does the body. He thinks of a spirit substance and a spirit personality.

This tendency to divide everything into two parts, one good and the other evil, is naturally applied to individuals and also to personal qualities. Let me give an example of this from my own experience.

I brought with me to Fernando Po an intelligent young negro from the interior of Kamerun. He was naturally much interested in the war. When newspapers arrived, such as Jugend or Simplicissimus, he looked them over with great interest, and wanted to have everything explained. He discussed the prospects of the two opponents and their battles like a future

ous element in the political character of the negroes. They suddenly manifest unpredictable revolutionary impulses to tear down everything about them. When I tried to impress on my black comrades in the wilderness the evil traits in the negro race traits which they frequently recognize themselves they would discover that these had a good side also, and that I was entirely in the wrong. The blacks were fine people. They loved each other and were children of God. They would get to heaven even without Christianity as quickly as I would.

Most whites, even those who have resided for many years in Africa, fail to recognize what a great power the black race will be when it once gets on its feet. The war has helped it a considerable distance along this path. The negro mind, with its unshakable primitive view of the world - a view which may seem passive to the superficial observer, and to render its holders plastic recipients of Christian culture

speedily imbues the new ideas it receives from us with its own preconceptions; and instead of simplifying our teachings these primitive thinkers complicate them. The negroes will be the real masters, if not the nominal masters, of Africa at a by no means distant date. In some respects, they were so before the war, at least in certain English colonies and in Fernando Po. Before long a majority of them will belong to the. Christian Church, where, as at Hayti, they will transform that religion to agree with their own fundamental dualism.

One of my black boys was so presumptous and conceited about the negroes, that I tried to describe to him in detail some of our improved weapons and mechanical inventions, and told him that negroes were too indolent and apathetic to devise such weapons, or to make any real progress

of their own initiative. I argued that they would therefore always be dependent on the whites, whereupon he protested vigorously in words that seem worthy repeating in the original pidgen of the Anglo-African coast:

'Got he say, whiteman be big, he long make gentle, yellowman small gentle, fallow them, blackman be people for work for them. Like got he say, blackman must make gun and steamer, then them make all good, them go pass whiteman. Sometime them go take whiteman country and blackman and yellowman, them all make war for whiteman, plenty war go be and plenty trouble, denn who make work for them if blackman no here more for them?' This means in substance: 'God said that the whites should be great and rich people. The yellow race should be like them but less so; and that the black men should labor for them. If God told the black man to make rifles and steamers they would make good ones, and indeed better than the whites. Some day perhaps they will conquer the white man's country and the black man and the yellow man will all make war on the whites and the whites will have to fight many battles and have many killed. Then who will work for them if the black men refuse to do so?'

Should a fanatical black missionary or native priest arise and win wide influence throughout Africa by preaching: 'God has said that Africa should belong to the Africans,' the tempest would break loose. We saw a small example of what they would mean in 1905 in East Africa. The world has still to pay the penalty for the great error which our enemies in the World War committed, when they employed Africans to fight Europeans. They thus destroyed the veneration and respect for the whites which formerly existed in Africa. A black proletariat

is rapidly rising, which regards white men, no matter what their nationality and vocation, as brutal oppressors, whiskey sellers, Christianity grafters, industrial slaves, and cannon fodder.

[Journal de Genève (Swiss Liberal Republican Daily), October 11]

CARLSBAD

BY PAUL SEIPPEL

A PERSON does not change countries in going from Prague to Carlsbad, but he does change peoples. A traveler arriving at the latter city finds himself in a German industrial town of towering factory chimneys- a town more faithful to the memory of the Hohenzollerns than the cities of their former empire. He is confronted by a 'Wilhelm II Hotel', and a 'Bismarck Boulevard' leading to 'Bismarck Heights.' In vain does the government refer to the town in official documents as Carlovy Vary. It remains unshakably German.

Here the Germans of Bohemia form a compact block. In conversing with the people either of the country or of the city, and of whatever social class, one speedily discovers that they are anything but loyal adherents of the new government, and that they are passionately attached to the German Reich. The war and the chaos which has followed have not weakened in the slightest their pan-German aspirations. Czecho-Slovakia has here its Ireland. In order to win their allegiance, the new government must be patient and liberal. In Bohemia, as elsewhere, federalism promises the best solution.

Leaving the manufacturing quarter for the Tepl valley, where the great Sprudel spring and seventeen rivals offer a choice of waters to visitors, we leave behind us the rather depressing

atmosphere which greets our first arrival. In the vicinity of the baths the war has left no traces. The menus are as varied as ever. One finds lodgings in furnished apartments, and has a choice of restaurants of every class in the city or the country. Little places of entertainment are even hidden away in the forests. They are scattered all along the tortuous course of the Tepl, whose brown waters abound in trout. None of these is more charming than the Posthof, where Goethe, who passed a dozen seasons at Carlsbad, loved to hold court. The tables are spread under the shade of magnificent trees among parterres of roses. In the afternoon at the concert the view is charming. The Kur Kappel plays perfectly a Mozart symphony. The sun's rays filter through the leaves of the chestnut trees, touching here and there with prismatic rays a slender Bohemian goblet, the brilliant red silk of a parasol, or the golden tresses of some elegant lady visitor. Here and there blue cigar smoke hovers over the throng. People smoke like mad. Doubtless this is because tobacco is the only thing still rationed. Each visitor receives a card permitting him to buy six cigars a week - please note, not seven but there are plenty of illegal traffickers. One can buy all he wishes from them. Gentry of the same kind enable the restaurants to offer such varied and luxurious menus. Prices are fairly moderate for a Swiss, but impossible for most natives of the country.

How many poor families must suffer for the abundance which a few privileged people here enjoy. While the bathers are eating the finest white bread, the poor people of Carlsbad have no bread at all. On one's country walks he meets ragged, emaciated, bare-footed beings, more miserable than the French peasants before the