God in freedom; studies in the relations between church and state.

Front matter

[uroi Luzzata

THE MACMILLAN COMPANY NEW YORK , BOSTON . CHICAGO . DALLAS ATLANTA . SAN FRANCISCO

MACMILLAN & CO., Limrrep LONDON . BOMBAY . CALCUTTA MELBOURNE

Contents

EpITOR’S PREFACE . . MN oath Se St Aa a THE LIFE AND WORK OF Da TU SIRIA PON AI A TRINO By Dr. Dora ASKOWITH.

PNGEDHIOR SUE RERACE ee R RIN ONE SC A Onli PART I INTRODUCTION CONSTITUTIONAL PRINCIPLES INVOLVED IN THE SEPARATION OF CHURCH AND STATE

PRECURSORS AND APOSTLES OF RELIGIOUS FREEDOM

Part II Voices Far And Near From India In Regard To Sacred Writings

THE DISCOURSES OF GOTAMA BUDDHA

THE HOMER OF BUDDHISM. Is BUDDHISM SUPERIOR TO "CHRISTIANITY?

WOMAN IN BUDDHISM AND CHRISTIANITY

TAGORE AND THE OCCIDENT

THE RELIGION AND PHILOSOPHY, OF INDIA IN THE Works OF RABIN- DRANATH TAGORE .

GOD IN HISTORICAL RESEARCH

A SPIRITUAL DEBATE (BUDDHA vs. CHRIST) .

Part III St. Francis Of Assisi

THE SPIRITUAL RETURN OF ST. FRANCIS OF ASSISI

THE DISCOVERY OF A NEw “LITTLE FLOWER” OF ST. FRANCIS EXTOLL- ING IMPROVIDENCE j

BLASPHEMY—SIN AND OFFENSE AGAINST Bavenve

THE SINGER OF POVERTY ON Patio Hane AMUN a SA AD IUIRARTE

THE WORK AGAINST LEPROSY . . Aa

His SHADE RETURNS AGAIN THAT WAS DEPARTED

SISTER CLARE, FIRST-BORN OF THE POVERELLO

ST. FRANCIS IN THE ARTIST’S VISION . ;

“THE LITTLE FLOWERS” IN SCHOOLS AND WORKSHOPS 2

THE CONTINUING BROTHERHOOD OF ST. MARINUS AND ST. FRANCIS

RECONSECRATED IN CONNECTION WITH THE SEVENTH CENTENARY

Part IV Miscellany I. High Aspects And Effects Of The Cult Of God Religious Freedom And The Redemption Of Workers

COMMUNICATION REGARDING SOME BOOKS ON RELIGIOUS FREEDOM

HENRI AMPHOUX’S VOLUME ON MICHEL DE L’ HOSPITAL

WE Go BACKWARD IN RELIGIOUS FREEDOM (THE ESTABLISHED CHURCH IN WALES)

WHILE THE HEALTHY MYSTICISM OF Sr. FRANCIS REVIVES, THE PHAN- TOMS OF SPIRITUALISM DISPERSE AND DISSOLVE

211 224 238 250

259 267 275 281

291 296 298

341 346 348 350

CONTENTS

AN EPILOGUE ON RELIGIOUS FREEDOM, WITH PARTICULAR REFERENCE TO ANCIENT GREECE .

Gop IN HIsTORY

RELIGIOUS FREEDOM IN WALES

TURKISH SAVIORS OF ANCIENT EMBALMED CHRISTIAN SECTS

FREEDOM OF CONSCIENCE AND SCIENCE IN CONNECTION WITH THE MODERN STATE ;

Nogl's SUICIDE AND THE RELIGIOUS AND MORAL IDEAS OF JAPAN .

Our FELINE HUMAN NATURE As

COMMUNICATION ON THE WORK OF ANTONIO ARLOTTA

THE ABUSE OF THE NAME OF GOD ;

HUMAN PITY FROM LEONARDO TO OUR TIME

CREEDS IN ITALY

A LITTLE KINDNESS

GOD AND DEMOCRACIES

AGAINST MONISM

St. BERNARDIN OF SIENA AND GIOVANNI GIOLITTI

ON THE DEATH OF BENEDICT XV

RELIGIOUS INTOLERANCE IN THE UNITED STATES (LEGISLATION AGAINST PAROCHIAL SCHOOLS) Laie

Notes WHICH ARE TUNED TO CELESTIAL HARMONY

BLIND FAITH

AN APPEAL TO THE LEAGUE OF NATIONS

II. CONSTITUTIONAL STUDIES:

THREATS AGAINST THE LAW OF GUARANTEES AND THE DEFENSE OF ITS INVIOLABILITY

DECLINE AND REVIVAL OF PARLIAMENTARY RULE

INTERNATIONAL SANCTION FOR THE LAW OF GUARANTEES

Is ITALY A SECTARIAN STATE WITH AN ESTABLISHED CHURCH?

THE THIRD CONCLAVE AND THE LAW OF GUARANTEES .

THE LAW OF GUARANTEES AND THE WAR ;

FOREIGN REPRESENTATIVES TO THE VATICAN AND ARTICLE XI OF THE LAW OF GUARANTEES IN CASE OF WAR ;

THE PRETEXT OF THE HOLY FATHER’S VIOLABLE INDEPENDENCE USED TO ATTACK ITALY Ee HOP NS 10 SEIN

IN MEMORY OF EMILIO VISCONTI-VENOSTA. STATE AND CHURCH. ITALY AND FRANCE

RELIGIOUS SCARECROW AGAINST ITALY ;

Two CONCEPTIONS OF PUBLIC LAW: IRELAND AND THE PROVINCE OF POSEN 20 A OM EE ERT arnt OO ee

EMILIO VISCONTI- VENOSTA. AND THIERS. New FRENCH DOCUMENTS

PARIUV

THE DEFENSE OF A PEOPLE PERSECUTED IN ALL THE MILLENNIUMS OF ITS HISTORY

THE JEWS IN ROUMANIA THE JEWS IN POLAND

388 389

593 395

401 414 417 419 421

423 425

428 429

431 433

439 503

CONTENTS

A MESSAGE TO THE HEBREW UNIVERSITY IN JERUSALEM . . . . THE JEWS AND AGRICULTURE IN PALESTINE (iii NIN MO

XIV.

XVII.

XVIII.

XIX.

CONTROVERSIES CONCERNING RELIGIOUS FREEDOM . . .

A Book By LUZZATTI AND AN ARTICLE BY MOLMENTI

SENATOR MOLMENTI’'S ANSWER TO THE OSSERVATORE ROMANO

CROCE ON FREEDOM ¢ OF CONSCIENCE AND “SCIENCE AND ‘SIc- NOR LUZZATI :

MARTYRS IN THE HISTORY OF : HUMAN THOUGHT p

MARTYRS AND THEIR HISTORICAL AND MORAL VALUE

DEVIATIONS FROM RELIGIOUS FREEDOM IN THE UNITED STATES (THE Ku KLUX KLAN) ARTI

A SIGNIFICANT CORRESPONDENCE ABOUT THE Srna nodi OF CHURCH AND STATE IN GENEVA

NEW REPARATIONS OF LIBERTY

A TRAGIC EMINENCE (CALVIN AND MicHAEL ‘SERVETUS)

QUINTINO SELLA AND CARDINAL ANTONELLI ON THE PRE- AMBLES OF THE LAW OF GUARANTEES . . BT

JUDGMENT OF THE ROMAN COURT OF CASSATION IN li Eavor OF RELIGIOUS FREEDOM . X Mao E, È

NEW DOCUMENTS ON THE a WITH THE Hoye

CAVOUR’S OBSERVATIONS ON PANTALEONI’S PROPOSALS

SPEECH DELIVERED AT THE UNIVERSITY OF PADUA

ABOUT THE ORIGIN OF SPECIES EP se

A STRANGE CASE OF STATE INTERFERENCE IN THE + DOCCE OF THE ANGLICAN CHURCH ATO )

THE RELIGIOUS MIND OF GERMANY AND THE ALA OF STOCKHOLM

DISSENSION BETWEEN A o, AND A (SE OF to

THE JEWISH QUESTION AT THE CONGRESSES OF VIENNA AND AIX-LA-CHAPELLE

SPEECH OF HON. WALTER M. Cannel OF NEU Work IN THE HOUSE OF REPRESENTATIVES IN WASHINGTON (OCTOBER 10, 1913) ABOUT THE JEWS OF ROUMANIA AND THE TREATY OF BERLIN SARS ae )

For FREEDOM OF CONSCIENCE AND THE RRO KECROR OF RELIGIOUS MINORITIES IN ITALY one BY SENATOR POLACCO, OR Seas AV ;

RELIGIOUS SCOTLAND ON THE ROAD TO HE gi

A HyMN To RELIGIOUS FREEDOM ISSUING FROM THE SOUL OF A GREAT LIBERATOR (BOLIVAR)

PAGE 521 Dat

Dan Joe

540 544 551 560

562 564 566

566 568

584 602

CONTENTS

THE PROGRESSIVE WORLD STRUGGLE OF THE JEWS FOR CIVIL EQUALITY By Hon. WILLIAM H. TAFT.

THE ONE HUNDRED AND FIFTIETH ANNIVERSARY OF THE CONSTITU-

TIONAL ESTABLISHMENT OF RELIGIOUS LIBERTY By Hon. IRVING LEHMAN.

THE FATHERS OF THE REPUBLIC AND CONSTITUTIONAL ESTABLISHMENT

OF RELIGIOUS LIBERTY By MAX J. KOHLER.

THE ABROGATION OF THE TREATY OF 1832 BETWEEN THE UNITED STATES AND RUSSIA AND THE INTERNATIONAL PROTECTION OF RELIGIOUS MINORITIES

By Max J. KOHLER.

RUSSIA AND THE AMERICAN PASSPORT .

By Louis MARSHALL.

THE WoRLD COURT AND THE PROTECTION OF RACIAL AND RELIGIOUS

NINO TE I I TRL EPR IA ay ted By Louis MARSHALL.

xi

EDITOR’S PREFACE

Luici Luzzatti’s Dio Nella Libertà (God in Freedom) was published in its original form in Italian in 1909 under the title La Liberta di Coscienza e di Scienza. Soon thereafter it appeared in French, German and Japanese translations. In 1926 the distinguished author enlarged it to about double its original size, to constitute the second volume of his collected Italian works. It is this edition which is here presented in English garb.

The editor hereof has no hesitation in describing the work as the most valuable and comprehensive book heretofore published on the history of religious liberty. The erudition and versatility of the author are remarkable. He includes sketches of champions of religious liberty who lived in the Far East long before the beginning of the Christian era, and his narrative embraces the movements for the separation of church and state in our own day in France, Scotland, Wales and Geneva. Distinguished leaders in this cause who lived in India, Persia, China, Japan, and the Ottoman Empire are fully treated, as also early Church Fathers, to say nothing of General Bolivar in Bolivia, and great exponents in Europe and the United States. The editor, who has himself been a devoted student of the history of religious liberty for over thirty years, must confess that many of the names, even, thus included were theretofore unknown to him. It was the ardent wish of Professor Luzzatti to present his work to English-speaking readers, especially as it clearly reveals not merely close familiarity with the history of the movement in English-speaking lands, acquired during nearly seventy years of investigation, but recognizes that there his ideals have been most fully realized. He died, however, on March 29, 1927, before such arrangements were completed, but his family heartily authorize publication of this English translation.

Our author wrote with almost unique authority, combining, as he did, the erudition of the outstanding scholar with the grasp of affairs of the distinguished statesman, who had himself on many occasions during his long and beneficent life battled in the cause of religious liberty. His book itself reveals his activities as champion of religious liberty in Italy, again as friend of the Scotch church, and meantime as champion of his persecuted Jewish coreligionists of Russia and Roumania. The biographical sketch appearing herein gives us a further glimpse of him as protector of the persecuted Armenians, and in the course of an interesting interview which he gave to an American journalist (Reuben Brainin, writing on “Luigi Luzzatti on Jews and Judaism” in the Jewish Tribune of New York, January 8, 1926), he divulged the theretofore unknown fact that

XIII

XIV EDITOR 3S (PREFACE he had been influential in inducing Italy to advocate religious liberty provisions at the famous Congress of Berlin of 1878. In the course of this very book, he indicates why he is able to treat all creeds so impartially and yet so loftily; he writes:

I am a theist, outside every church; one who sucks honey from every faith, from every philosophy, and considering religions as facts of human natural history, I defend their liberty; and feel injured by every offense to every creed, whichever it may be. . . . But the defense of heavenly freedom in whatever corner of the world it is violated, is the condition, the food, of my moral life. I defend the inviolability of all religious and philosophical faiths, and therefore I am. This is my application of the famous Cartesian dictum.

It is obvious that the author, in the preparation of this volume, too, had in mind Bolingbroke’s famous saying that “history is philosophy, teaching by example.’ A history of religious liberty is, necessarily, a plea for religious liberty. Such thought underlies the statement contained in a letter from Senator Luzzatti to the writer hereof, dated Rome, March 14, 1925, which concluded with the significant phrase: ‘The strife for religious liberty is not ended, unhappily, because religious minorities are suffering in too many countries still.” One can imagine the gratification of the author on learning that the Japanese translation of his book was itself successfully employed to stop a prosecution in the Far East, through its demonstration that Buddhism is opposed to religious intolerance.

As above pointed out, Dio Nella Libertà was published as volume two of the author's collected writings, and for convenience the Italian work included several chapters, aggregating only about thirty-two pages, which are scarcely germane to a work bearing the sub-title “Studies in the Relations between Church and State,” though more appropriately included in this volume than in any other of his works. It has therefore been deemed wiser to omit the following chapters in this translation: ‘Vers le soleil qui se lève;” “More of Tagore and European Civilization;” “A Case of Hyper- Criticism in Biblical Texts;’’ “Communication on the Works of E. Caporali;” ‘‘Constitutional Treatment for Diseased Democracies;’’ ‘Methods in the Study of Constitutional Law;” and ‘Technical Progress in the Statutes Enacted in the Anglo-Saxon World.” Logically the chapter on ‘Decline and Revival of Parliamentary Rule” ought also to have been omitted for these same reasons, but it presents such an interesting and characteristic history of political parties, and such a fine contrast between the English and the French systems, that I did not feel free to omit it. As the author himself provided so many valuable bibliographical and other notes, it has been deemed best not to introduce any further ones by the editor, but he cannot refrain from calling attention here to the fact that the chapters on church and state in Italy were, of course, written before the agreements between Italy and the Vatican of February 11, 1929, which became effective May 27, 1929, were entered into, the full text of

EDITOR’S PREFACE XV which, together with estimates of them by friend and foe, may be found in Current History for July, 1929."

It was deemed appropriate to issue this work in commemoration of the one hundred and fiftieth anniversary of the first constitutional establishment of religious liberty, an important American anniversary, largely overlooked amidst sesqui-centennials commemorating the Declaration of Independence and great military achievements. Publication of an English translation of Professor Luzzatti’s important contribution to the history of religious liberty would appear to be a suitable method of commemorating this great landmark of civilization. This in turn has induced the editor to add some appropriate supplementary American chapters. As appears from these, the event commemorated may be chosen as any one of several important landmarks. First came the adoption by Virginia on June 12, 1776, of the first constitutional bill of rights ever enacted, and containing a religious liberty provision, which was supplemented by Jefferson’s famous “Act to establish Religious Freedom” in Virginia, drafted in 1779, and enacted mainly through Madison’s efforts in 1785. An alternative date is that of the adoption by New York State, on April 20, 1777, of her first constitution, which contained the first truly comprehensive religious liberty clause. These clauses served as models for the religious liberty provisions of the federal constitution, the prohibition of a religious test for office of Article VI, drafted in 1787, and the First Amendment, approved by Congress in 1789 and proclaimed in Por.

Mr. Chief Justice Taft has very graciously consented to the inclusion herein of a fine address which he delivered in 1917 before the National Geographic Society on ‘“The Progressive World Struggle of the Jews for Civil Equality,’ which ably supplements the section of the book entitled “The Defense of a People Persecuted in all the Millenniums of its History,’ as the latter deals almost exclusively with the persecution of the Jews in Russia (including Poland) and Roumania in the twentieth century. The National Geographic Magazine, which published this address as augmented in its July, 1919, issue, has also kindly authorized this republication of ex-President Taft’s address.

The one hundred and fiftieth anniversary in question and its significance are treated in addresses appearing herein by Hon. Irving Lehman, Associate Judge of the Court of Appeals of New York, on ‘‘The 150th Anniversary of Constitutional Establishment of Religious Liberty,” and by the writer hereof on “The Fathers of the Republic and Constitutional Establishment of Religious Liberty.” The latter paper in its original form was presented in October, 1926, at a meeting of the American Jewish Historical Society in Philadelphia. The former was read at a meeting of the Judaeans held in New York City on April 24, 1927, to commemorate this anniversary, at which an address was delivered by the writer hereof on “American Influences on the Development of Religious Liberty xvi EDITOR'S “PREFACE in Europe,’ which has been consolidated with the Philadelphia paper above referred to.

The late Louis Marshall had kindly agreed to comply with my request to prepare for this volume a paper on ‘’The Abrogation of the Russian-American Treaty of 1832 and the International Protection of Religious Minorities,” movements in which he played such a leading ròle. Within a few weeks before his lamented death he was busy at this task, but he did not live to perform it. The editor has prepared the paper in question instead, in part, on the basis of Mr. Marshall’s own writings, but has been enabled to set forth for the first time the inner history of the drafting of the minority treaties in 1919, and the names of Louis Marshall and his coworker in these important movements, the late Jacob H. Schiff, are also associated with this publication in the dedication.

We have been fortunate in securing the services of Prof. A. Arbib- Costa, Professor of Italian at the College of the City of New York, who has translated the work from the Italian, and assumed the task as a labor of love. He has succeeded in preserving the style of the author, being mindful of the warning contained in the Italian saying: ‘’A translator is a traitor!’

Prefixed to this book is a charming sketch of ‘“The Life and Work of Luigi Luzzatti” prepared by Dr. Dora Askowith of Hunter College, based upon her personal acquaintanceship with him, as well as close study of his career. She presents an informative and well-rounded picture of the man, but I cannot resist the temptation of quoting from an address delivered by Premier Benito Mussolini in the Italian Chamber of Deputies on March 30, 1927, in announcing the death of his distinguished predecessor. Great differences in their ideals and principles make the characterization all the more significant. The Italian premier said: È

For greatness of talent, profundity of culture, disinterested devotion and public zeal, Professor Luzzatti was one of the most dominant and most representative figures. He was a wise and good man, closely bound up with Italian history of the last half century, having been the most striking representative figure of that period. Italy's high place among the nations in social legislation is due to Luzzatti’s work. I frequently had cause during the last few years to appreciate the wisdom of Luzzatti’s counsel in connection with measures which the Fascist government is carrying out through the codperative organizations. It is necessary, in order to reéstablish the great spiritual equilibrium of the people, that such men exist. They are above the struggle of conflicting interests. They recall the eternal verities, without which the struggle of man against man would end in savage chaos and the downfall of all civilization.

Max J. KOHLER.

December, 1929. 2 New York Times, March 31, 1927; Jewish Daily Bulletin, April 1, 1927.

THE LIFE AND WORK OF LUIGI LUZZATTI

BY DR. DORA ASKOWITH

Luici LUZZATTI was born of Jewish parents at Venice, Italy, on the first of March, 1841. For over a period of three hundred and fifty years the Luzzatti family name graced the annals of Venetian history, particularly in the field of Hebraic literature.

At an early age, while at the Gymnase and Lycee at Venice, he began to devote himself to the study of literature, philosophy and natural science and to search into the depths of religious systems. Soon after he had taken his college degree at the University of Padua he was obliged to leave Venice, whence he had returned after leaving college. The Austrian government had brought proceedings against him for treason; the treason he was charged with consisted in having set on foot a mutual aid society among gondoliers!

In the year 1861 the scholar Elia Lattes, who had devoted his life to the study of philology, urged his young friend Luzzatti to pursue the same course. The reply of the latter strikes the keynote of the character of his activities. “I prefer,” he wrote, ‘looking towards the future rather than the past, because men suffer; and while we reconstruct the dead world, living humanity dies. I know that all is a chain, and that the old, particularly the very old, has secrets and an intimate relation with the future; but I prefer to interlock myself with the last, rather than the first, link of the chain.”

A few months later Luzzatti wrote to the same friend that he was studying how to abolish the monopoly of wealth through media other than those used by socialists. “Their destructive criticism, wherein they show the material evils of society,’ he pointed out, “is just and pitiful. But their remedies are ridiculous, powerless, false; it is necessary to look for good ones. They have revealed the pathological state of society; the science of political economy must find a universal remedy. Therefore I have devoted myself to economic studies.” At the same time, he added, ‘This is not the only, and perhaps not even the chief, means; only the moral rule will have the virtue to restore the perturbed balance in the economic system. Only from heaven will the disinherited draw inexhaustible comforts.”

In order to spread these ideas, Luzzatti, during the year 1862, gave a course of lectures, first in his own house and then in a public hall. He was the first in Italy to make the study of economics a popular science.

xvii xvili THE LIFE AND WORK OF LUIGI LUZZATTI

In Venice, near the house occupied by Luzzatti in his youth, there still lives an elderly gentleman who well recalls the echo of the young lecturer’s sonorous voice on the silent, narrow street bordered by a canal.

While lecturing he was engaged at the same time in the preparation of a book, The Diffusion of Credit and People’s Banks, which appeared in 1863. During this year he began to teach political economy in Milan and started his campaign in favor of the people’s banks. Between 1863 and 1866 Luzzatti spent considerable time travelling through northern and central Italy, visiting even the smallest towns, preaching on the foundation of people's banks and coòperative societies. As the tall, stately figure, with long golden hair and blue eyes, with fiery enthusiasm animating his whole body, met the vast crowds of people who flocked to hear him, he was looked upon as were the apostles of old, and hailed as a prophet of the new era. As D'Annunzio recently pointed out, it was Luigi Luzzatti who spiritualized the power of gold.

A pioneer in codperative activities in Italy, Luzzatti henceforth stamped his individuality as indelibly on the Italian movement as did Schulze-Delitzsch on the German and the Rochdale Pioneers on the English movements.

After the Venetian province was freed from Austria and annexed to the kingdom of Italy, Luzzatti was appointed, at the age of twenty-five, Professor of Constitutional Law at the University of Padua. At about that time he wrote a book on Church and State in Bel gium, with applications to Italy.

The following year the young professor went to the Universal Exhibition of Paris to give expression to his social experiments. At the Society of Political Economy in Paris he startled the greatest economists of France and other countries in Europe by the exposition of his economic and social conceptions. From that same year date all his great foreign friendships.

In 1869, before having attained the age of a member of Parliament, he accepted the office of Vice-Minister in the cabinet of Minghetti. In this capacity Luzzatti did a great deal in behalf of the working classes. He established a “Provident and Labor Council,’’ which was the forerunner of similar councils in other countries, and laid the foundation of professional and technical instruction and of agricultural training.

He gave new life to manufacturing, in consequence of a state inquiry into the conditions of industry which he instituted. Though theoretically a free trader he was largely responsible for creating the Italian protective system, as infant Italian industries had to be aided. , :

By this time he had already gained great popularity and was proclaimed the political candidate for different Venetian colleges. From this period date the first commercial treaties and monetary agreements he drafted, and his first codperation in the restoration of Italian finance and political economy.

When “the Left” gained control of the government Luzzatti acted as

THE LIFE AND WORK OF LUIGI LUZZATTI xix vice-chief of the opposing party as long as Minghetti and Sella lived, and as one of the leaders after their deaths.

The years between 1874 and 1891 mark Luzzatti’s greatest parliamentary and diplomatic activity. Some of his speeches delivered in the House of Parliament give expression to a new trend in state finance and the economy of the nation.

Luzzatti’s influence was also felt in countries other than his own. In 1880, when a wind of reaction blew over Germany, and the government became unfriendly toward the codperative movement, he sent an address bearing upon the subject to the crown prince (afterwards Frederick III). Asa result the latter contributed in tempering the opposition of the government. At the International Congress of Menton, Luzzatti taught his friends of France how to establish people’s banks.

In 1891 Luzzatti became Minister of the Treasury, an office which he held at four other periods (1896, 1903, 1906, 1920). The restoration of the finances and of circulation made him renowned. He saved his country from bankruptcy and inaugurated a system which did not permit the incurring of debts for the sake of budget services. He saved the Bank of Naples, and converted the debts of the Sicilian and Sardinian municipalities, thus saving them from failure. He laid the foundation for converting and relieving local debts, promoted the Old Age Pension system and effected the conversion of the Italian bonds, an achievement for which Luzzatti was eventually appointed Minister of State.

The years 1907 to 1909 were devoted by him particularly to scientific studies, to the teaching of constitutional law at the University of Rome and to the preparation of a book which appeared in Italian in 1909, entitled Liberty of Conscience and Science, which has been translated into French, German, and Japanese. In this treatise Luzzatti endeavored to show how the principle of religious liberty, upon which he based all his ideas of constitutional law, found expression in all countries from ancient to modern times. The subject of this study later found a more elaborate exposition in the crowning work of his career, God in Freedom, an English translation of which appears for the first time in this volume. This work constitutes the second volume of the edition of his collected writings.

Luzzatti’s conceptions of faith and religious liberty began to be unfolded to me when first I met him in 1925 in Rome, in a room characterized at that time by Eugene Baie of Belgium as “a battlefield of books and papers.” As I listened to him, his stately figure, his snow-white beard and hair, strikingly set off by the black skull cap he wore, his gentle expression and whole bearing reminded me of a patriarch of old. I soon began to realize that his work partook of the nature of a holy mission that was based upon a firm trust in human goodness.

In subsequent talks with Luzzatti I learnt more of the spiritual conflicts that beset his mind, as he regularly attended services in his boyhood, in the synagogue of the Levantine rite in the Ghetto in Venice, where an xx THE LIFE AND WORK OF LUIGI LUZZATTI elderly man recently pointed out to Luzzatti's secretary the exact place where the youth was wont to sit.

At the age of sixteen he began to doubt, and from that time on he was no longer a Jew in the external sense, believing in the ritualistic faith of his fathers. He never, formally, left the synagogue; but internally he was independent and universal. In later life Christianism interested him continually more and more, particularly the Unitarian church of Channing. But he would never become a Christian. He always spoke of himself as a Jew. His soul yearned to adore God freely according to the feelings of his mind. The echo of Isaiah’s words, which he probably heard in the synagogue when a boy, never faded away.

The religious feeling remained the center of his life; in these great truths he continued to believe. In 1878 he wrote: ‘““What a mystery life is in all its gay and tremendous phases; and how useless it would be without faith in God!” He changed, however, on the point of external worship. Hence his great feeling for religious liberty and the defence of the oppressed. When a boy, a school fellow mocked him for being a Jew; as they were walking along a stream he threw the fellow into the water. But soon he saw that the latter could not swim, and so he sprang into the water too and saved him.

In the words of a contemporary Italian, analyzing the faith of the departed Luzzatti, the latter was the glorifier of idealism, of faith—of all faiths; of martyrdom, of all martyrdoms. He belonged to the Semitic stock and had within him the breath of those souls. He did not fall like the priest Vanare, nor did he kill himself like the Japanese Araki, but he too has given to an ideal the whole of a long and noble life. He believed and lived in conformity with his belief. He has been the poet of every greatness, the diffuser and the eloquent exalter of every toleration, of every type of liberty of conscience and science. His two great loves were the belief in a world beyond and his patriotic fervor.

He felt alike the greatness of St. Francis and of Buddha, he throbbed alike for the persecution of the Armenians and of his brethren, the Jews. He has been a good priest and a good soldier; in his blue eyes he had the sure vision of a survival; in grave moments he often might have said, ““God may choose me if He wants.”

Such was Luzzatti's philosophy of religion and faith, a philosophy which permeated every phase of his life and found a like expression in his political activities.

He never accomplished little treasons in order to use his power. He remained faithful to his masters. He knew he had rendered services to his country, but he never ignored the services rendered by others before or after him. When he descended or when by the will

THECLIFPE AND AWORK OPV LUIGI) LUZZATTIT. | xxi of others he had to descend from the seat of a minister he never stepped disdainfully aside, but helped those who had plotted against him. When recalled he readily gave again the contribution of his knowledge and the charm of his person. His idols were still those of his youth—Minghetti, Sella, Gladstone. Common men can for a moment have compared him to a little organ singing always the same songs; honest men recognized in him a constancy, a continuity, which gave evidence of the firmness of his convictions, of the perpetuity of his affections.

In 1909 Luzzatti became Minister of Agriculture, Industry and Commerce. He reorganized the bureau and the council of statistics. He continued, as he had since 1869, to devote himself to forestation problems. Questions of drainage, irrigation, the reform of professional schools and the solving of the problem of the small property owners, claimed the most careful study on the part of the minister.