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 his eyes glisten hungrily at the thought, as he nods stoutly in support of his mother. Only, she adds, the week the rent is due, they have to shorten rations to pay the landlord.

But what of his being an Anarchist, this Bohemian—an infidel—I hear somebody say. Almost one might be persuaded by such facts as these—and they are everyday facts, not fancy—to retort: what more natural? With every hand raised against him in the old land and the new, in the land of his hoped-for freedom, what more logical than that his should be turned against society that seems to exist only for his oppression? But the charge is not half true. Naturally the Bohemian loves peace, as he loves music and song. As someone has said: He does not seek war, but when attacked knows better how to die than how to surrender. The Czech is the Irishman of Central Europe, with all his genius and his strong passions, with the same bitter traditions of landlord-robbery, perpetuated here where he thought to forget them; like him ever and on principle in the opposition, "agin the government" wherever he goes. Among such a people, ground by poverty until their songs have died in curses upon their oppressors, hopelessly isolated and ignorant of our language and our laws, it would not be hard for bad men at any time to lead a few astray. And this is what has been done. Yet, even with the occasional noise made by the few, the criminal statistics already alluded to quite dispose of the charge that they incline to turbulence and riot. So it is with the infidel propaganda, the legacy perhaps of the fierce contention through hundreds of years between Catholics and Protestants on Bohemia's soil, of bad faith and savage persecutions in the name of the Christians' God that disgrace its history. The Bohemian