my previous visit, in the way of Church extension and growth and new buildings, including the completion of the worthy Cathedral Precincts. Recalling what there was as I found and left it in 1902, I could the better appreciate the "doing things" that had taken place. But I could not but also have the thought come to me that it had been somewhat at the cost of over-strenuous demands upon the nervous energy of Bishop and Mrs. Restarick. Indefatigable in thought and effort, night and day, for the field in which they were absorbed, always alert and magnifying their hospitality and time for the entertainment of streams of Church people passing through the islands, I had then the fear that the strain upon them both must sooner or later impair their health and lead to serious result. It did not come until considerably later, when in 1920 Bishop Restarick resigned the episcopate which had so much to show for his activities.

The resignation causing the jurisdiction to revert to the Presiding Bishop, Bishop Tuttle, he requested me to act for him in temporary administration and again I found myself acting Bishop of Honolulu. I had advised the Presiding Bishop of my inability in the then immediate future to leave for a personal visit to the islands, but as the interval before the election and consecration of the successor seemed to promise to be but a short one, he thought that a personal visit would not be required. The Rev. Dr. John D. La Mothe of Baltimore was elected, but a serious illness in his family delayed his consecration and prolonged my incumbency so that it lasted from November 12, 1920, to May 17, 1921. By the active and considerate co-operation of the Honolulu Standing Committee I was enabled to meet the purely official needs of the episcopate—some arranged by wireless telegraphy—the first instance I believe of a bishop's administering his field by "wireless"-and when the approaching meeting of the Honolulu Convocation seemed to raise some questions as to presiding, etc., at my recommendation the Presiding Bishop appointed

Bishop Restarck in my stead, who kindly consented to act. Bishop La Mothe was consecrated June 29, 1921, bringing new and promising energy to the field, and my second Honolulu Days of Administration had ended on May 17th.

CHAPTER XIX

SAN FRANCISCO AND ST. FRANCIS OF ASSISI

B

EFORE our steamer had docked on our arrival home from the World Trip in the early morning of St. Bartholomew's Day, August 24, 1911, reporters of our San Francisco papers interviewed me about the trip and among other things quoted me as saying: “One of the most interesting places we visited was Assisi, the birth-place of St. Francis, after whom this city is named. ... . In our exhibits at the Panama-Pacific Exposition we shall have a great deal to show the progress of the world. Think what a feature it would be to have on one of the islands of our bay or on the summit of one of our conspicuous peaks a colossal statue of St. Francis. In New York harbor they have at the Atlantic portal their statue of Liberty Enlightening the World. Why should not we have at the Pacific portal an equally great figure of our patron saint, St. Francis, symbolizing the ideal of ‘Character Enlightenthe World'." The suggestion seemed to chord with a common sentiment and was taken up by the press in editorial commendation and by leading citizens like President Wheeler and architects and artists gave it approval. "From all sides from Churchmen and laymen, business men and men of the professions,” said one of our daily papers, came the apparently unanimous opinion that San Francisco should accept the suggestion. The President of the Exposition, Mr. Charles C. Moore, was quoted as saying "it was one of the most interesting that had come before the World's Fair directors". Volunteer architects studied plans and prepared designs. Subscriptions were indicated. One business man proposed a special bond issue to accomplish it. From the Rev. Peter Wallischeck, O. F. M., Commissary and Head of the Franciscan Churches and Missions of the Pacific Coast, there was published a letter in which he wrote that he thought it was most

appropriate. Members of the "Third Order of St. Francis" interested themselves in it and held conferences with me, and the thought reached a publicity and appealed to the popular imagination far beyond anything I had anticipated in expressing it.

But that was some four years before the 1915 opening of the Exposition and in the meantime the Great War had broken out and in many ways affected the interests of that huge enterprise and not the least its early outlook for its financing. Though later its splendid management and stalwart courage carried it beyond such anxieties into a record of success unparalleled in a World Exposition, it was not surprising that a formidable appropriation for such a civic sentiment could not well be contemplated in the exigent questions of financing the actual ways and means of the earlier stages of the Exposition. Let us hope, however, that the sentiment is only in abeyance and that some day a way will be opened to realize it either by a monumental gift by an affluent citizen or by public provision. From my earliest Call to find my life and work as a citizen of this "no mean city" the pride in its name and the admiration for the character and influence through the centuries of the great St. Francis have grown upon me in the desire to promote in every way in my power the appreciation on the part of our citizenry of the invaluable and historical municipal asset we have in our name, if we would but know it.

The following was printed first in the columns of The Living Church and then put in leaflet form for distribution to the visitors to the Exposition. I reprint it here, though obviously drawn with Exposition motif, as furnishing an outline of the origin and then of the singular preservation, through two sets of circumstances threatening its forfeiture, of our city's "good name rather to be chosen than great riches.”

A ST. FRANCIS EXPOSITION

CHARACTER ENLIGHTENING THE WORLD

(First appearing in the columns of The Living Church in order to have it reach a wider Church constituency, this article is reprinted here further to express to visitors to our Exposition some of our reasons for prizing our Exposition City's patronymic. Incidentally it may perhaps also serve as a protest against the syncopating-not to say "losing consciousness"-in the slang "Frisco.")

It opens up rather a captivating vista in dreamland, to let the imagination run a little on the suggestion of what it might be if the Exposition at San Francisco could be made a real exposition of St. Francis—the city's name-saint. Some of its citizens prize the name out of all the polyglot and polymorphic list of post offices in our wide country, just because St. Francis of Assisi was so much and did so much for that thirteenth century of exactly the sort that we need in Christian evidence in this twentieth century. Indeed there are cosmopolitan phases of his life and influence that might well lead modern civilization as well as his Church to canonize him. And it might be well to refresh our minds with the witness to such traits which has come from those distinctively not of his own Church connection. It will at the outset relieve the matter of any such conservative view as that expressed in the challenge of an ardent, sensitive Californian who objected to this paramount claim for St. Francis by asking why we should honor him any more than Portola, or Fremont, or any other early or late pioneer-Francis was never in California!

Dr. Schaff, Protestant historian, speaks of St. Francis as numbered among the "chief promoters of one of the most notable religious revivals that have ever swept over Europe." "Francis is the most unpretentious, gentle, and lovable of all monastic saints", "one of the most unselfish and pure minded men of the Christian centuries." Sabatier, his Protestant biographer, who is