they should be charged
respectively to Kaiser William and Thomas Mooney, why should the
promoter of the little riot die, or worse, suffer imprisonment during
life, and the promoter of the big war live?

Yet, if the Kaiser were captured even by England there is no probability
that he would be turned over to a court constituted of representatives
of the allied nations, tried, found guilty and put to death. Why not?
Because, like all wars, his war, no matter which side won the victory,
has been upon the whole, or will be in the long run, in the interest of
the capitalists of every nation on both sides, at least of the great
ones.

If Kaiser William would not be sent to the gallows by such a court why
should the court which tried Thomas Mooney be allowed to send him to it;
and, especially why, since California is part of a republic, and the
Kaiser's war was on behalf of imperialism and a small minority, while
Mooney's riot was on behalf of republicanism and the overwhelming
majority?

Just now the human part of the world is especially afflicted by
unnecessary and therefore unjustifiable deaths. The Governor of
California has the opportunity to prevent one such death. I say to him,
do it. In the name of Justice and in the name of Humanity, I with
millions of others solemnly call upon him to save Mooney, the
revolutionist, as Pilate, the Governor of Judea, according to the
verdict of all right-thinking men and women, should have saved Jesus,
the revolutionist.

III.

You say in effect that we must postulate a divine consciousness to
account for human consciousness; but, on your theory, how could human
consciousness come out of a divine consciousness; and, anyhow, contrary
to your implication, we know of no consciousness which has come, except
by inheritance, from another consciousness, but only of consciousnesses
which have come from unconsciousnesses.

Your contention, in this connection, is to the effect that nothing can
come out of nothing, and this is the core of a book, "A Short Apology
for Being a Christian in the Twentieth Century," by the learned
ex-president of Trinity College, Hartford, Dr. Williamson Smith, with
whom you have had, I think, some correspondence.

This Apology was written against a letter of mine to the House of
Bishops, entitled, "A Natural Gospel for a Scientific Age," which has
never seen the light, partly because the ex-President convinced me that
if I must give up the orthodox concep