Divine
Requiem
N. . ...
' .
_.
OUR BANKS
us weep .over His passing-'
n you not see that we are
NEWELL
in distress? can we.now- aspire? To God? He is
This spiral into the night called dead. We can'aspire if at all, only1
"ite," however exquisite our pre- to, those objects which once glowing1
tenses about it, is a pathetic attempt with Hs ir now faintly retain Hisl
to conciliate antinomies. It is an in-:
terminable combat between Aharim warmth. We can aspire only towards 1
and Ahura-Mazdah-as futile as Thor's God'i votaries who strive vainly to1
endeavouring to empty the drinking sustain their ecstacy after the cause
born which was attached to the sea, for their passion is removed. We ca
and perhaps as ridiculous. Empedo- aspire notssoGod but simpy to at
Iles wrote a philosophy in three __and what is earth to be aspired to?
Words: "than-enfolding earth," com- -adwa serht eaprdt?
wors: manenfldig erth" crn-Is there in man any respect left, or;
parable to an ass with a pair of an- h any possibility of respect, such as
gel's wings. fills his soul with elegance and grace,
Since; beautiful Lilith's seduction with simplicity and sincere nobleness?1
by the serpent consummating.in the Are we, indeed, cursed with a desola-1
birth of desires, shames, sins, tempta- tion like a city of ants scurrying in;
tions, and despairs, mankind has bewilderment when their little mound1
never enjoyed a moment's armistice of dust up which they habitually
wherein to linger by choice in Hea- climbed is brushed away? We are
ten or Hell, but has perpetually oscil- troubled! !
Jated between them. Little does it When we possessed God, he wor-
matter that once more God is dead-- ied us-and we have lost this worry,
a whit of news thoroughly of no imi sWe are now distressed because we
portance when we consider Eternal are deprived of that heavenly vexa-;
Life and our constant Metamorphosis,' tion.. It was infelicitous to wonderi
but in the mere history of religion, about Gds ;now weiare tarmore
about God-but now we are far more
BEBOUT
wretched, for having nothing definite
to wonder about, we wander about all1
things, thereby increasing our exas-
peration an hundred-told. We have
lost the one consolation which miti-
gated our suffering, namely, that even
though we do not comprehend God,
at least He is the only thing worth
comprehending. No longer can God
lift us by His Divine hand out of a-1
worldly conscience into a heavenly
consciousness, God being dead.. We
have lost this much in addition, that'
we have only one world to live in.
Says Kierkegaard ("Gesammelte
Werke" vol. 7 p. 171): "As a fish lies
out of its element when left upon
the sand, so is the religious manI
caught in his absolute conception of
God; for such absoluteness is not
directly the element of a finite being.
No wonder then, if, for the Jew, to i
see God meant death; and if; for thej
Heathen, to stand in relation to God
portended madness." Shall we say1
it?-without God, how is man to die?
Without God must we be content with
'finite world, enjoy ourselves anthro-
pomorphically? We are in distress"
for an idol; Let us weep!
DEMOCRACY IS DESPICABLE
And it is true that God was great..
God was a King, a mighty aristocrat,
and we have lost Him, We were Sons
of an omnipotent Lord, glorying in
our brilliant aristocracy, and we have,
descended. . This is the finest thing
we have lost, our most monstrous
grief, our profoundest affliction. God
is dead; now look at us--petty demo-
crats, sons of men, smiling sickly
smiles because we love our neighbors
as ourselves. No more heroism! No'
more majesty! No more pride in our-
divine origin! Only men, all about:
us men! The bland-advice "love thy
neighbor as thyself" is the most ut-
terly unnatural advice a fool could.
give. Grant that in the last analysis
egotism ahd altruism are identical.
affections, still as a moral measure,
for worldly animals, the command-,
ment is perilous and risky, subject to
gigantic abuses and horrifying re-
sults as the whole trend of twentieth
century sociology testifies. It has
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BOULEVERSEMTNT: IN A TOWN .Cold tea in a cup.
HAM C R It is like frozen freshnes
Sonnet from the Pandemonian Like wilted lights.
But no matter. ... no m
Then came a white stiletto neath a
kind
Of coal-thread cloud; gems glittered TO A CHILD
in a gale, (To Lawrence Conrad
Resembling little fakes, extremely Little child-
pale, As you sit there so shudd
This sightly scimitar not being blind. And so frivolously,
An introduction hinted love might be Do you ever think of exchE
A gypsy boy-but we were all be- Or of dowagers?
trayed, Do you ever think of frost
And with a teasing, tristful hand she Imposing on the order of
stayed Or of postage stamps
The rise of hot joy-tortured memory. Purging the stylobates of
The food of love went barely touched I wonder. . .
by one I Do you ever see dimly
Who ehose the more intoxicating fan. I The honor of digits
A jewel-storm in the semblance of a ; And, ferns?
shawl Do you dream of Jews
Blew forth a flirting challenge to the In the orchestra of pride
sun. Probably not.
Eyes warned, arms smiled and fainted; And yet-
reason ran It is all true,
Defeated from the devastated hall. : js it not, Aphrodite?
NARRATIVE ALCHEMY IN FAIRFA
(To Mrs. Theo Ferris-Smith) J Sonnet from the Paron
She was christenled "Anna" . (To and for Carl Van
For her father hoped that she would Ie sat, Scheherazade by h
be A furry caryatid hearing h1
Inconsequential. Like megapodes against a 1
The standards of the fe
At the age of six she did not walk- had died.
But meandered indolently and vaguely. And, mixing with unmeas
0
the passing of God, is stupendous.
The passing of God has brought us to
distress, but we have unbelieving eyes
and only smile. We smile in distress.
Where is that tribulation which we
should worthily embrace?
We have discovered that the exor-
bitant Diety of the white beard, the
far-seeing eye, and the everlasting
mercy is not honestly essential to the
persistence of religious emotion; that
the three-headed, Cerberus-like Trin-
ity (which Mohammed in all inno-
cence called "three gods") is by no
means a requisite hypothesis; and
furthermore that when a good system'
of morals and ethics is established,
"God" and "Heaven" are peurile be-
liefs appended to humor the fancy.. ,
We have correctly ignored the asser-
tion that God is an ignorant man's
device created by him to explain the.,
inexplicable; but at the same time
we have failed to make prevalent the'.
truth that some sort of a Determinerj
of Destiny is necessary despite any,
aimount of knowledge. We seldom'
aver, as we should, that the increase!
of understanding cannot eradicate
man's appalling insignificance which
lies at the root of his religious desire;
nor can his real humiliation be over-
come by a petty intellectual efficiency.
We presuppose that religion is an af-
lair of the mind whereas it is partial-'
ly an ardent yearning in the heart.
We must always reconcile ourselves{
with the fact so well elucidated by the
Spanish peasant, St. John of the ,
Cross, that "One of the greatest fa-
vours bestowed on the soul in this,
life is to enable it to see so distinctly,
and totfeel so profoundly, that it can-
not comprehend God"; a fact which
does not indicate that we cannot be
aware of God, nor that we cannot de-
stroy Him in one shape today only
to discover Him tomorrow in another!
shape. The reason we are in distress!
is that we have killed God and cannot
now find Him. Let us weep over His;
passing-out! After all, he was a_
good God! We cannot say that we
do niot miss Him. How, indeed, can
we replace Him? Let us weep for
God!
WE HAVE LOST RESPECT
« e respected Him, and that is one
thinig we have lost: respect, the abil-i
ity to respect. Not only have we
ceased to produce respectable people,
-people one is forced to look up to-
butwe have forgotten how to produce
Them. Wet have estranged ourselves
from that enviable feeling indigenous
to true religion, and which is thereby
an adhesive force uniting human so-
ciety. Joubert, at the beginning of
the nineteenth century observed that
"To be capable of respect is today al-
most as rare as to be worthy of it,"
and the tendency since Joubert's time
certainly has not reversed. To what
IN
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sin ss
Reputation
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She was not young at the age
twenty.
Her mouth was opposed
And her moods were involved.
She loved to look at people,
And when spoken to she swore.
When she wore a black mantilla
No one even dared to think.,.
(Her presence being oppressive.)
(Her gaze being desirable.)
beer
Mad memories of rapids, ce
of He conjured forth with pa
ished hand,
A paragon of impious atm(
A tattooed countess, pri.cke
green,
Held close by ink-stained
O U owe it to yourself, and to your bank to maintain a good business
reputation. To your bank, because you expect it from our other
depositors.
You assume that our customers pay their bills as promptly as possible, have
She
Her
And
(Hi
was not gay at the age of forty.
smile was seldom
her carriage disappointed.
life having been banal.)
and thin,
Between the covers of
bed,-
'Aphoenix on the mid
scene.
The alchemistsensed her
ant for sin.
"She'll go to the Borzoi Dof
le said.
i
And after that she proudly,
peared.
And even then 'twas said
She did not die.
(Her ways being pandemoniui
disap-
IRONY
(For Faithe and Yvor N
There was a sailor. He
mary.) Hard, and his motives w
Plump.
regard for the sanctity of a contract, as is dependable in every way.
You
cannot expect others to uphold 'this standard unless you 'do your personal
share in upholding it.
Some day you'may wish a favor, from us or your business acquaintances.
In granting it, your previous reputation for integrity and dependability weighs
heavily in the decision for or against you. ;
Perhaps some dya your famly o rfriends may suffer because at present
Perhaps some day your family or friends may suffer because at present
Avoid obligations that almost surely you cannot meet. Keep your
expenditures within your income. Limit your consumption :goods to what
cis.
IN THE DESERT
(To Max Ewing)
Were you ever in the desert?
If not you were never alone.
It is only in the desert
That one feels pulsations of
sity.
It is only there
That one knows that
Nepenthe is futile.
PORTRAIT
(For Harry Kipke)
Because he is not there
I will not fluster my brain.
He always was Nihilistic-
But then-so are the others.
Reason splashes itself
Like storks on a unity
Whenever I tie these bonds.
Oh, it is all repelling!.
There was a milliner. Sh
Punctual, and her eyes wei
Savage.
neces- There was a comet. Its
Deadly, and it struck the
Both.
Electric curling iron, $75
a toilette need
FRAU SORGE
(To Marguerite d'All
Who saw Dame Care
in an amber cab,
with her arms akimbo,
And ice in her hair,
Shifting. in state
Through the Bois de Bou
In the fierce deluge of a s
All mystic, gray, detached,
Pouring her glances
j Portentous and glazed
On men-
And sealing their fates wi
Like velvet pinned by a
Aristippus of Cyrene'-
ognes Laertius. "Lives c
Philosiphers": - When
Spreached hiin for living v
tress he said: 'Does it mal
ference whether one take
in which many other9 hav
you can afford.
Get out of debt and keep out. Depositors of such integrity
t
make a sound bank, a bank that in turn can do great things for you.
This is the second of a series of common sense
editorials on banking. Watch for one-next week.
New styles in coiffures' make an elec-
tric curling 'iron almost a necessity.
The model illustrated heat% quickly
and maintains the proper temperature
as long as desired. The aluminum
comb makes a very convenient hair
dryer,.
The Detroit Edison
Compan~y
JOURNEY'S ENDING.
(For Amy 'Loomis)
The tea is getting cold
But that does not matter.
Nine men could not have been
Less majestic than I was that night.
It was not a question of intangibility..
He even said there was no need
To maim at random,
But even lieutenants sometimes tel
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Everything is rash.
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A heart is only a flimsy isthmus
Between domestication
And the grave.
It is the orchard wherein grow
t The palms of gratification.
Indifference disarms farewell.
And its hypnotism kindles flames
sorrow.
fore one, or one where n
ever lived? and his reprove
Well does it makes any
whether one sails in a shi
ten thousand people have
fore one, or whether one E
which no 'one has embark
means! ~Just in the sai
imakes io difference, wh
lives with a woman with '
of bers have lived, or with
whom no one has lived.
.
._ _ ,