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trades-unionists as I did upon those of Frederic Harrison and the Positivists whom I heard the next Sunday in Newton Hall, as a manifestation of "loyalty to humanity" and an attempt to aid in its progress. I was enormously interested in the Positivists during these European

years; 1 imagined that their philosophical conception of man's religious

development might include all expressions of that for which so many

ages of men have struggled and aspired. I vaguely hoped for this universal comity when 1 stood in Stonehenge, on the Acropolis in

Athens, or in the Sistine Chapel in the Vatican. But never did I so

desire it as in the cathedrals of Winchester, Notre Dame, Amiens.

One winter's day 1 traveled from Munich to Ulm because I imagined

from what the art books said that the cathedral horded a medieval

statement of the Positivists' final synthesis, prefiguring their conception of a "Supreme Humanity."

In this 1 was not altogether disappointed. The religious history

carved on the choir stalls at Ulm contained Greek philosophers as well

as Hebrew prophets, and among the disciples and saints stood the discoverer of music and a builder of pagan temples. Even then I was startled, forgetting for the moment the religious revolutions of south

Germany, to catch sight of a window showing Luther as he affixed his

thesis on the door at Wittenberg, the picture shining clear in the midst

of the older glass of saint and symbol.

My smug notebook states that all this was an admission that "the

saints hut embodied fine action," and it proceeds at some length to set

forth my hope for a "cathedral of humanity," which should be "capacious enough to house a fellowship of common purpose," and which

should be "beautiful enough to persuade men to hold fast to the vision

of human solidarity." It is quite impossible for me to reproduce this

experience at Ulm unless I quote pages more from the notebook in

which I seem to have written half the night, in a fever of composition

cast in ill-digested phrases from Comte. It doubtless reflected also

something of the faith of the Old Catholics, a charming group of

whom I had recently met in Stuttgart, and the same mood is easily

traced in my early hopes for the Settlement that it should unite in the

fellowship of the deed those of widely differing religious beliefs.

The beginning of 1887 found our little party of three in very picturesque lodgings in Rome, and settled into a certain student's routine.

But my study of the Catacombs was brought to an abrupt end in a fort