boy who had the habit of biting his finger nails, as quoted by a London journal: "Having hypnotized the patient in an arm-chair, I seize one hand and the wrist and hold them firmly. I then say to the subject: Try to raise your hand to your mouth and bite your nails. You will find you cannot do so. The pressure which I place on your hand is an obstacle which you cannot overcome. Now, when you try to bite your nails in future you will feel in your hand the same sensation which you feel at present. Your arm will feel heavy; only the resistance will come from your own brain, not from my hand. The force necessary to overcome this resistance will give you time to think of what you are trying to do and will allow you to use your own will-power.' I repeat this exercise several times in the case of each hand, and the seance is over. Generally the subjects feel the sensation suggested. For instance, in the case of a child who bites his nails, each time he automatically raises his hand he feels a distinct sensation in his fore-arm which counteracts the movement. This sensation is so pronounced in many cases that a real numbness is experienced each time the hand is raised, but this is only a passing phenomenon and has no ill effects."

Among the various new surgical methods of patching up broken bodies and compensating for the loss of tissues by accident or disease, the plastic surgery attributed to Doctor Gersung, of Vienna, has created much interest. It consists in filling out depressed noses, or occupying the space made empty by the removal of bones or tissues, by injecting paraffine beneath the skin. Doctor Gersung will improve the appearance of a broken nose, for example, by injecting two or three centimeters of vaseline-paraffine, first liquefied by heat. The nose is then shaped by manipulation while the paraffine (which is solid at the temperature of the body) is cooling.

Experiments on animals have shown that vaseline-paraffine when injected beneath the skin is not reabsorbed, but, on the contrary, produces a reactive effect in the neighboring tissues, which permeate the paraffine and in time form a sort of conjunctive web, the links of which are filled with the paraffine.

CHAPTER V

RELIGION

When the Twentieth Century began, the population of the world was estimated as about 1,544,509,000. The accuracy of the figures may well be questioned, yet they give as close an approximation as is practicable so long as Africa and the teeming Chinese Empire have no accurate census takers. A billion and a half, then, with forty-four and a half millions to spare-these, it may be assumed, are the inhabitants of the earth.

What are the religious divisions of this vast swarm? According to German statisticians, the Christian sects include one-third of the total population—or, more closely, 501,600,000. The Mohammedans number some 230,000,000; the Jews, eight or ten millions; and all the other religions are grouped together as "pagan" or "heathen.” with a following of, say, 775,000,000. To class the two hundred million Brahmans of India with the nine million animists of the same territory is an intellectual injustice, since the Brahmans represent a high type of speculative religious philosophy, while the animists concern themselves. chiefly with the propitiation of spirits. But, for statistical convenience, let the classification stand. It is only of late years, for that matter, that the unscholarly have admitted the entitlement to respect which belongs to certain of the great religions other than the ChristianBrahmanism, Buddhism, Mohammedanism.

Christianity and Mohammedanism are the two aggressive religions; and Christianity, being founded on higher and more progressive ideals, makes the stronger appeal to idealistic and progressive races. By all odds the largest and most powerful Christian body is the Church of Rome, which claims a total following throughout the world of 240,000.000, as against 163.300,000 Protestants and 98.300,000 members of the Greek Church.

THE YEAR OF JUBILEE

The Roman Catholic Church

293

The central figure of the Roman church, the Pope, Leo XIII., in 1901 completed his twenty-third year as Pontiff. A frail and aged figure, his vitality was still wonderful, and it was a world-wide prayer that his beneficent character might continue to rule the church for years.

to come.

The privileges of the year of Jubilee were extended through six months of 1901, in order that Catholics everywhere might have full opportunity to secure the indulgences of the Holy Year. The Year of Jubilee had begun on Christmas Eve, 1899, with the ceremony. of opening the Porta Santa, or Holy Door, of St. Peter's at Rome. Through the succeeding months the faithful were free to surge through the sacred portal and gain the indulgences held out to them by the church. On December 24, 1900, the ceremony of closing the Holy Door was impressively performed. The Pontiff, borne high in the sedia gestatoria, entered the Holy Door while silvery trumpet notes pealed through the cathedral. He spread with a golden trowel a layer of cement, upon which he placed three gilded bricks, bearing commemorative inscriptions. Similar bricks were laid by some of the attendant cardinals, and the Vatican masons then fixed across the portal a large screen, with a cross in the center. The final ceremony at the door took place on January 12, 1901, when the opening was completely bricked in, medals and parchments being placed in the masonry. Not until the next Jubilee (in 1925) would the door again be opened.

II

The Pope created twelve new cardinals in 1901. They were preconized that is, their appointments were publicly confirmed-at a consistory held on April 15. The men thus exalted were Mgr. Martinelli, Papal Delegate to the United States; Mgr. Cavagnis, Secretary of the Congregation of Extraordinary Ecclesiastical Affairs; Mgr. Tripepi, Under-Secretary of State at the Vatican; Mgr. Sanminiatelli-Zabarella, titular Patriarch of Constantinople; Mgr. Gennari, Archbishop of Lepanto; Mgr. Della Volpe, Major Domo to his Holiness; Mgr. Dell' Olio, Archbishop of Benevento; Mgr. Boschi, Archbishop of Ferrara : Mgr. Skrebensky, Archbishop of Prague; Mgr. Knioz de Kolziesko Puzyna, Archbishop of Cracow; Mgr. Bacilieri, Bishop of Verona ; Mgr. Ribaldi, Bishop of Pavia.

The maximum membership permitted to the Sacred College of Cardinals is seventy. The twelve new cardinals brought the actual membership up to sixty-seven, forty of whom were Italians, seven French, five Spanish, five Austrians, four subjects of England, three Germans, one Portuguese, one Belgian, and one American.

III

Two incidents of the year should be referred especially to the policy of the church in temporal affairs. One was the somewhat undiplomatic address of the Duke of Norfolk to the Pope. The other was the agitation over the enactment of the Associations law in France.

The Duke of Norfolk, head of the English Catholics, conducted a company of English pilgrims to the Vatican in December, 1900, and in the course of his address to the Holy Father ventured to express the hope that the temporal power of the papacy might be restored. The Italian press took up his words as a grave insult from the premier Duke of England to a friendly Power, Italy, and the incident was made the subject of an interpellation in the Italian Chamber of Deputies. The Italian Ministry, however, permitted the matter to drop. It was recognized that the Duke had spoken only in his private capacity. In England the Duke's words caused some irritation, which disappeared in the national grief for the loss of Queen Victoria.

The attitude of the Holy See toward the anti-clerical movement in France was passive. It will be remembered that the Pope permitted the French orders largely to use their own discretion after the passage of the Associations law. (See page 157.)

IV

The general anti-clerical movement throughout Catholic Europe was a cause of considerable concern to the Holy See. Austria, Italy, Spain, Portugal as well as France, all showed signs of growing hostility toward the authority of the Roman church, a hostility which germinated ready enough in Socialism. The anxiety felt by the church on account of the growth of Socialism was manifested in the Pope's encyclical on the question, published on January 26. The Pope began by recalling his two previous encyclicals on social questions, which, he said, had led Catholics to devote their social activities to ameliorating the condition of the working classes. Much work had been done in this direction. The term Christian Socialism" was, he said, incorrect.