less, be well for the earnest student to at least run his fingers thru the pages of any of the World's Histories and get an inkling into the trend of thot displayed by Russians, Poles, Czechs, Bohemians, Lithuanians, Slovakians, and their many branches which, in turn, have had their epoch-making opportunity and exercised their influence, to a degree at least, in the course of human events.

In speaking of Russians, or Jugo-Slavs, we by no means confine ourselves to one or two nations, but the four principal tribes of Slavonic descent and their various branches now thrown into chaos, unable to determine to what side or trend they should cast their lot. In fact, like a life-long chained dog, when set free, still restlessly pursues his run within the beaten path, man, too, is afraid to venture beyond the chalk-mark once drawn for him by those considered his superiors.

To concede to habitual peculiarities and thereby promote separate principalities would lead to more difficult consequences than the present situation reveals.

All of the sub-tribes need to come under the regime of one of the four great divisions, the Russo-Slav, Balkan-Slav, Pole-Slav, JugoSlav.

The Russo-Slav have occupied the Siberian Valleys north, east and south, as far as the Persian Gulf, including Azerbaijan, Georgia and Armenia, and as far west as the Volga.

The Balkan-Slavs are still largely confined to the Balkan States and owing to miscegenation they have retained much of the blood infused during the great invasion in the days of Attilla. Small portions have been emptied into Poland, Austria, Germany and Belgium.

Jugo-Slavs are confined to Hungary, and have emptied into Lombardy, Tyrol, Bavaria, Luxemburg, Scotland, Portugal. They readily and quickly yield to Anglos influence and become quickly absorbed.

The Pole-Slavs are the original Sarmatians, who exercised their influence from east to west, of which the French are still ardent imitators. Centuries ago they not only held the sceptre of rule in the East, but they carried their power to the far West and, for a time, swayed Anglos and Latins alike with the dual aspect of things, of which the Poles are still tenacious believers, tho confessing the Roman ritual. True, they are much divided into sub-tribes and dialects. Class pride and personal ambitions are so strong that

mutual understanding is possible only thru physical measures to which they take like a fish to water-true to their base and nature.

To allow each one of the four tribes of Slavkind to separately pursue their economic regime may be in accordance to present measures but not until there is some form of Federation that unites them under one general head of government will the Slav find recognition and be a factor in the promotion of a world dominion-the Kingdom of God so ardently longed for by them. No one of the four great divisions should entertain the thot of exclusive oligarchic rulership since either of them are destined for identically the same purpose and goal. Any pressure brot to bear upon one or the other member necessarily invites resentment, now that a number has been reached that will no longer allow submission. All of the upheavals within each and every peoples, tongue and nation of Slavkind are the signs of the times, reminding one and all of the great judgment day, separating the accumulations of time from the real characters of man as originally intended, and place each and every one in their respective places that the trend of civilization may not suffer deferment.

The realization of a world-wide Federation of Nations will depend upon the outcome of the Slavs in their struggle for recognition.

THE ARISTOCRATIC SPIRIT

Men have been called aristocrats who were entirely untouched by anything so beneficent as the aristocratic spirit. Societies have been classed as aristocratic when in reality they were doing violence to the very fundamentals of that spirit.

The aristocrat, to deserve the name, must love excellence everywhere and in everything; he must love it in himself, in his own beautiful body, in his own alert mind, in his own illuminated spirit and he must love it in others; must love it in all human relations and occupations and activities, in all things in earth or sea or sky. And this love of his must be so passionate that he strives in all things to attain. excellence, and so tireless that to that end he arrives. But not even the hope of heaven may lure him. He must love and work disinterestedly, without the least thot of reward, enamored only of the transcendent beauty of excellence, and quite ungrateful of himself. It is

this impersonal requirement which makes salvation at once so simple and so paradoxical, for it is literally true that to save one's soul, one must lose it; one must go back to the kingdom of the child, where subject and object are one, and the unique reality is absorption in a universe.

To love excellence, not the appearance of excellence, and to love it disinterestedly, and not for the sake of the loaves and fishes-this is the whole creed of the aristocrat.

Greed, arrogance, snobblishness, cruelty can never be the qualities of an aristocrat.

What the aristocratic wants, and wants passionately, is that all the world shall come into that same love of excellence which makes his own life such a profound delight.

Aristocrats form a world-wide party, a party with wide-open doors, but they do not constitute a social class.

Aristocracy is a flaming ideal, a defensible goal, a devout rule of life.

The aristocrat is a devotee, seeker after perfection a knight-errant bent on a tireless quest. The aristocrat loves his children, not because they add to the sense of reality and the importance of his own life, but for the finer and less