None could tell me where my soul might be.I searched for God, but God eluded me.I sought my brother out—and found all three.The number of “unbelievers” is growing. There are certain doctrines which we cannot believe because they violate our reason, or our sense of justice and fair play. Centuries ago it may have been possible to believe them: that is no concern of ours. To each age its own mind and its own enlightenment. What is more disquieting to the rulers of orthodoxy is that we do not care, that we cannot believe in certain doctrines. Doctrines are at a discount just now. The Church may quarrel over Kikuyu, or the Apostolic Succession, or the Virgin Birth, or marvel at the new possibility of a canon of the Church of England preaching a sermon in the City Temple. We feel thatit is infinitely more important that a few experiments in practical Christianity should be imposed on the world. Religion in the past has been conceived as essentially a matter of suppressing the intellect, submitting to oppression and injustice, learning to bear patiently the inflictions of Providence. Religion in the future will demand all the attention which our feeble intellect can offer it, and the conscious and willing co-operation of mankind in the realization of God's plans for a regenerated world.Whilst the Churches addicted to ritualism and literalism decline, the Brotherhood movement gains in force and influence. Men meet to give united expression to their religious impulses. They meet for prayer and worship, but never without immediate bearing on some great social question or object. Opinions are freely expressed. Heterodoxy in details of faith is rampant, and is no obstacle to Christian fellowship. To the Sunday afternoon and evening gatherings of the Brotherhood flock the many to whom the Bible is still a source of spiritual food, and who demand a plain and practical interpretation of its teachings. An impromptu prayer, in which the keynote is the loving fatherhood of God, and its bearing on the brotherhoodof man, precedes a homely address or sermon, closely packed with allusions to social and political questions. Or the address is entirely secular; a downright unbeliever has been invited to give the audience the benefit of his knowledge or experience, in connection with some great movement for the betterment of the world. There is a disinclination to criticize anybody's religious views, provided he shows by his acts and life that he is part of the new Ministry of Humanity. Here we have the pivot of the change which is overtaking the forms of religious expression.Men are no longer content to regard this world as a hopeless place of squalor and sin, as intrinsically and incurably wicked, as an abode which cannot be mended and which must, therefore, be despised and forsaken in spirit, even before the time when it has to be forsaken in body. The possible flawlessness of an other-worldly state no longer compensates for the glaring faults of this. This is no sign of the weakening of the spiritual hold on reality. It is a sign of the spiritualization of the values of life. It is a sign that we begin to understand that wearespirits here, now, and everywhere, that we see that time in this world and theway we employ it have a profound bearing on eternity. There is no reason, in the name of God or man, why we should be content to let this world remain a place of torment and foolishness, if we have reached a point when we can see the better way. There is a certain type of religious mind which dreads the idea of social reconstruction, on the assumption that we shall not long for heaven if conditions here below are made less hellish.There is also a type of churchman whose finer sensibilities are sorely tried by the secular occupations of nonconformity in general. If once or twice in their lives they should stray amongst Congregationalists, Baptists, or Methodists, they come away disgusted at the brutal directness with which social evils are exposed in the light of the word of the Lord. They complain of the general lack of finesse and Latin; the licence of the pulpit has usurped the reverence of the altar. It is perfectly true that statements are sometimes made in nonconformist pulpits which are bald and offensive to the ear of scholarly accomplishment. But the complaint of secularization is singularly inept. Nothing could be more secular in the way of complacent acceptance of the worldlyreasons for leaving awkward questions alone than the attitude of this type of critic.The future life of Christianity is safely vested in thefreeChurches. The freedom will be progressive, and may possibly embrace a vista of unfettered interpretation and application of Christian knowledge which will be as remote from the dogmatism of to-day as is our present attitude from the intolerance which kindled the Inquisition and made possible the night of St. Bartholomew. Religious intolerance has already lost three-fourths of its hold on faith. Catholic will now slaughter Catholic without the stimulus to hostility afforded by heretical opinions. Protestants are not restrained from injuring each other by the common bond of detestation of the adherents to papacy. The decline of intolerance is a direct consequence of the externalization of the religious life. Rationalists constantly mistake this process for the degeneration of religion. They fail to see the simple fact that men can afford to dispense with the paraphernalia of elaborate and artificial aids to the worship of God when they feel His presence within their own souls and unmistakably hear His call to action.Some will see in the decay of intolerance anindication of the general evaporation of Christian articles of faith, and the possible loss of identity in some new form of religion. There is no danger. No religion can live in opposition to the evolution of the human spirit. It must be sufficiently deep to meet the most exacting need of individual religious experience, and it must be sufficiently broad and elastic to correspond to the ever-changing phenomena of social evolution. Christianity has this depth and this breadth. Two parallel lines of its development are clearly discernible at the present time. One is the transubstantiation of faith in social service; the other is a demand for individualized experience of spiritual realities. It is becoming more and more difficult to believe a thing simply because you are told you ought to believe it, or because your father and grandfather believed it. Authority in matters religious is being superseded by exploration. He who feels with Swinburne thatSave his own soul he has no star,and he for whom space is peopled with living souls mounting the ladder to the throne of God, share the desire to experience the truth. Mysticism is passing through strange phasesof resurrection. Its modern garb is made up of all the hues of the past, and, in addition, contains some up-to-date threads of severely utilitarian composition. The number of those who claim direct experience of spiritual verity as against mere hearsay is greater than ever. The discovery of the soul is attracting students of every description. The powers of suggestion, and the creative possibilities of the subconscious mind, have opened up new fields of religious experiment and adventure. The art of controlling the mind, so as to make it immune against the depredationsof evil thought, or fear, or worry, is pursued by crowds of amateur psychologists who delight in the happy results. They are learning to live in tune with the infinite or cultivating optimism with complete success. To the objection that they live in an artificial paradise they reply that thought is the essence of things, and that they are but carrying into practice the oft-repeated belief that wearesuch stuff as dreams are made of.“Religion,” says Professor William James inThe Varieties of Religious Experience, “in short, is a monumental chapter in the history of human egoism. The Gods believed in—whether bycrude savages or by men disciplined intellectually—agree with each other in recognizing a personal call.” How could it be otherwise? The solitariness of each human soul is the first fact in religious consciousness. Altruism and communion with other souls are perforce attained through concern with the state of the ego. The spiritual egoism which demands pure thought, peace wherein to gather impressions of goodness, beauty, and truth, time for the analysis of psychic law, direct knowledge which is proof against the disease of doubt, is, after all, the most valuable contribution which the individual can make to society. The people who are now greatly concerned with the exact temperature of their own minds are, at any rate, to be congratulated on having made the discovery, which is centuries overdue, that hygiene of the soul is more important than hygiene of the body.Placid contentment with the religious systems of the past is greatly disturbed by this assertiveness. There is a demand for a new message, couched in terms suited to the mental level of the twentieth century. A message delivered two thousand years ago to a small pastoral people, altogether innocent of the complicatedeconomic, and industrial conditions of our times, must necessarily appear incomplete to minds which can only reproduce the simplicity by an effort of the imagination. Jesus, they maintain, was a Jew who spoke to Jews, and who had to deal with simple fishermen and agriculturists, with Eastern merchants and narrow-minded scribes. He never met great financiers to whose chariots of gold whole populations are chained, or great masters of industry who profitably run a thousand mills where human flesh and bone are ground in the production of wealth. He knew naught, they feel, of the history of philosophy, or the psychology of religion, or the researches of physiology and chemistry. His language, coming to us as it does through the medium of interpreters of a bygone age, and through the simple symbols of less sophisticated minds, has poetic beauty, but lacks our modern comprehensiveness.There is a feeling that it is unreasonable to believe that God spoke once or twice, thousands of years ago, and that He cannot or will not speak now. Revelation cannot have been final; it must surely be progressive, gradual, fitted to the needs and the receptivity of souls. The written word is not the only word. The livingword must be spoken now, and will be spoken with greater effectiveness in the future. Hence the expectation that a new world-teacher will appear, that a master will be born who will gather up the truth and the inspiration of the creeds of the past and present them, together with a new message, suited to the hunger of to-day. Theosophists have lately made the idea of the coming of such a teacher the central hope of social regeneration.They assume that when the teacher comes all the world will listen and obey. It seems to me that teacher after teacher has uttered the truth—Hermes, Zoroaster, Buddha, Confucius, Orpheus, Jesus—and that the trouble is not lack of teachers but lack of disciples. In the teachings of Jesus Christ, the world has a model wherewith to mould the old order of hate and selfishness into a new rule of love and brotherhood. The model has never been used; no serious and far-reaching attempt has as yet been made to give Christianity a politico-social trial. Why should a new world-teacher be more successful? What guarantee is there that his voice would not be drowned in the general clamour of the truth-mongers of the marketplace? And the tendency of the modern religiousconsciousness is to seek reality personally, to develop the latent faculties by which experience can be won, and to delve fearlessly into the hidden depth of the soul in search of truth.The great religions of the past have given the bread of life to countless souls. They have all provided ways and means for our ethical evolution. Religious eclecticism is natural to the cultured mind, which can no longer be held back by any threats of excommunication. The essence of religion, and the way of salvation, have been found along widely divergent paths and under many names. 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None could tell me where my soul might be.I searched for God, but God eluded me.I sought my brother out—and found all three.
None could tell me where my soul might be.I searched for God, but God eluded me.I sought my brother out—and found all three.
None could tell me where my soul might be.I searched for God, but God eluded me.I sought my brother out—and found all three.
The number of “unbelievers” is growing. There are certain doctrines which we cannot believe because they violate our reason, or our sense of justice and fair play. Centuries ago it may have been possible to believe them: that is no concern of ours. To each age its own mind and its own enlightenment. What is more disquieting to the rulers of orthodoxy is that we do not care, that we cannot believe in certain doctrines. Doctrines are at a discount just now. The Church may quarrel over Kikuyu, or the Apostolic Succession, or the Virgin Birth, or marvel at the new possibility of a canon of the Church of England preaching a sermon in the City Temple. We feel thatit is infinitely more important that a few experiments in practical Christianity should be imposed on the world. Religion in the past has been conceived as essentially a matter of suppressing the intellect, submitting to oppression and injustice, learning to bear patiently the inflictions of Providence. Religion in the future will demand all the attention which our feeble intellect can offer it, and the conscious and willing co-operation of mankind in the realization of God's plans for a regenerated world.
Whilst the Churches addicted to ritualism and literalism decline, the Brotherhood movement gains in force and influence. Men meet to give united expression to their religious impulses. They meet for prayer and worship, but never without immediate bearing on some great social question or object. Opinions are freely expressed. Heterodoxy in details of faith is rampant, and is no obstacle to Christian fellowship. To the Sunday afternoon and evening gatherings of the Brotherhood flock the many to whom the Bible is still a source of spiritual food, and who demand a plain and practical interpretation of its teachings. An impromptu prayer, in which the keynote is the loving fatherhood of God, and its bearing on the brotherhoodof man, precedes a homely address or sermon, closely packed with allusions to social and political questions. Or the address is entirely secular; a downright unbeliever has been invited to give the audience the benefit of his knowledge or experience, in connection with some great movement for the betterment of the world. There is a disinclination to criticize anybody's religious views, provided he shows by his acts and life that he is part of the new Ministry of Humanity. Here we have the pivot of the change which is overtaking the forms of religious expression.
Men are no longer content to regard this world as a hopeless place of squalor and sin, as intrinsically and incurably wicked, as an abode which cannot be mended and which must, therefore, be despised and forsaken in spirit, even before the time when it has to be forsaken in body. The possible flawlessness of an other-worldly state no longer compensates for the glaring faults of this. This is no sign of the weakening of the spiritual hold on reality. It is a sign of the spiritualization of the values of life. It is a sign that we begin to understand that wearespirits here, now, and everywhere, that we see that time in this world and theway we employ it have a profound bearing on eternity. There is no reason, in the name of God or man, why we should be content to let this world remain a place of torment and foolishness, if we have reached a point when we can see the better way. There is a certain type of religious mind which dreads the idea of social reconstruction, on the assumption that we shall not long for heaven if conditions here below are made less hellish.
There is also a type of churchman whose finer sensibilities are sorely tried by the secular occupations of nonconformity in general. If once or twice in their lives they should stray amongst Congregationalists, Baptists, or Methodists, they come away disgusted at the brutal directness with which social evils are exposed in the light of the word of the Lord. They complain of the general lack of finesse and Latin; the licence of the pulpit has usurped the reverence of the altar. It is perfectly true that statements are sometimes made in nonconformist pulpits which are bald and offensive to the ear of scholarly accomplishment. But the complaint of secularization is singularly inept. Nothing could be more secular in the way of complacent acceptance of the worldlyreasons for leaving awkward questions alone than the attitude of this type of critic.
The future life of Christianity is safely vested in thefreeChurches. The freedom will be progressive, and may possibly embrace a vista of unfettered interpretation and application of Christian knowledge which will be as remote from the dogmatism of to-day as is our present attitude from the intolerance which kindled the Inquisition and made possible the night of St. Bartholomew. Religious intolerance has already lost three-fourths of its hold on faith. Catholic will now slaughter Catholic without the stimulus to hostility afforded by heretical opinions. Protestants are not restrained from injuring each other by the common bond of detestation of the adherents to papacy. The decline of intolerance is a direct consequence of the externalization of the religious life. Rationalists constantly mistake this process for the degeneration of religion. They fail to see the simple fact that men can afford to dispense with the paraphernalia of elaborate and artificial aids to the worship of God when they feel His presence within their own souls and unmistakably hear His call to action.
Some will see in the decay of intolerance anindication of the general evaporation of Christian articles of faith, and the possible loss of identity in some new form of religion. There is no danger. No religion can live in opposition to the evolution of the human spirit. It must be sufficiently deep to meet the most exacting need of individual religious experience, and it must be sufficiently broad and elastic to correspond to the ever-changing phenomena of social evolution. Christianity has this depth and this breadth. Two parallel lines of its development are clearly discernible at the present time. One is the transubstantiation of faith in social service; the other is a demand for individualized experience of spiritual realities. It is becoming more and more difficult to believe a thing simply because you are told you ought to believe it, or because your father and grandfather believed it. Authority in matters religious is being superseded by exploration. He who feels with Swinburne that
Save his own soul he has no star,
and he for whom space is peopled with living souls mounting the ladder to the throne of God, share the desire to experience the truth. Mysticism is passing through strange phasesof resurrection. Its modern garb is made up of all the hues of the past, and, in addition, contains some up-to-date threads of severely utilitarian composition. The number of those who claim direct experience of spiritual verity as against mere hearsay is greater than ever. The discovery of the soul is attracting students of every description. The powers of suggestion, and the creative possibilities of the subconscious mind, have opened up new fields of religious experiment and adventure. The art of controlling the mind, so as to make it immune against the depredationsof evil thought, or fear, or worry, is pursued by crowds of amateur psychologists who delight in the happy results. They are learning to live in tune with the infinite or cultivating optimism with complete success. To the objection that they live in an artificial paradise they reply that thought is the essence of things, and that they are but carrying into practice the oft-repeated belief that wearesuch stuff as dreams are made of.
“Religion,” says Professor William James inThe Varieties of Religious Experience, “in short, is a monumental chapter in the history of human egoism. The Gods believed in—whether bycrude savages or by men disciplined intellectually—agree with each other in recognizing a personal call.” How could it be otherwise? The solitariness of each human soul is the first fact in religious consciousness. Altruism and communion with other souls are perforce attained through concern with the state of the ego. The spiritual egoism which demands pure thought, peace wherein to gather impressions of goodness, beauty, and truth, time for the analysis of psychic law, direct knowledge which is proof against the disease of doubt, is, after all, the most valuable contribution which the individual can make to society. The people who are now greatly concerned with the exact temperature of their own minds are, at any rate, to be congratulated on having made the discovery, which is centuries overdue, that hygiene of the soul is more important than hygiene of the body.
Placid contentment with the religious systems of the past is greatly disturbed by this assertiveness. There is a demand for a new message, couched in terms suited to the mental level of the twentieth century. A message delivered two thousand years ago to a small pastoral people, altogether innocent of the complicatedeconomic, and industrial conditions of our times, must necessarily appear incomplete to minds which can only reproduce the simplicity by an effort of the imagination. Jesus, they maintain, was a Jew who spoke to Jews, and who had to deal with simple fishermen and agriculturists, with Eastern merchants and narrow-minded scribes. He never met great financiers to whose chariots of gold whole populations are chained, or great masters of industry who profitably run a thousand mills where human flesh and bone are ground in the production of wealth. He knew naught, they feel, of the history of philosophy, or the psychology of religion, or the researches of physiology and chemistry. His language, coming to us as it does through the medium of interpreters of a bygone age, and through the simple symbols of less sophisticated minds, has poetic beauty, but lacks our modern comprehensiveness.
There is a feeling that it is unreasonable to believe that God spoke once or twice, thousands of years ago, and that He cannot or will not speak now. Revelation cannot have been final; it must surely be progressive, gradual, fitted to the needs and the receptivity of souls. The written word is not the only word. The livingword must be spoken now, and will be spoken with greater effectiveness in the future. Hence the expectation that a new world-teacher will appear, that a master will be born who will gather up the truth and the inspiration of the creeds of the past and present them, together with a new message, suited to the hunger of to-day. Theosophists have lately made the idea of the coming of such a teacher the central hope of social regeneration.
They assume that when the teacher comes all the world will listen and obey. It seems to me that teacher after teacher has uttered the truth—Hermes, Zoroaster, Buddha, Confucius, Orpheus, Jesus—and that the trouble is not lack of teachers but lack of disciples. In the teachings of Jesus Christ, the world has a model wherewith to mould the old order of hate and selfishness into a new rule of love and brotherhood. The model has never been used; no serious and far-reaching attempt has as yet been made to give Christianity a politico-social trial. Why should a new world-teacher be more successful? What guarantee is there that his voice would not be drowned in the general clamour of the truth-mongers of the marketplace? And the tendency of the modern religiousconsciousness is to seek reality personally, to develop the latent faculties by which experience can be won, and to delve fearlessly into the hidden depth of the soul in search of truth.
The great religions of the past have given the bread of life to countless souls. They have all provided ways and means for our ethical evolution. Religious eclecticism is natural to the cultured mind, which can no longer be held back by any threats of excommunication. The essence of religion, and the way of salvation, have been found along widely divergent paths and under many names. One thing is certain amidst innumerable uncertainties: the secret of finding God can only be unravelled when we find our own souls.
Printed in Great Britain byUNWIN BROTHERS, LIMITED, WOKING AND LONDON.
Problems of the PeaceBy WILLIAM HARBUTT DAWSONAuthor of “The Evolution of Modern Germany”Demy 8vo.7s. 6d. net.The author discusses in fourteen chapters, among other questions, the Territorial Adjustments which seem necessary to the permanent peace of Europe, the problem of German Autocracy and Militarism, and the proposals of Retaliation; and makes, in the spirit of an optimist tempered by experience, practical suggestions for the future organization of peace. A feature of the book is the historical parallelism which runs through it.After-War ProblemsBy the late EARL OF CROMER, VISCOUNT HALDANE, The BISHOP OF EXETER, Prof. ALFRED MARSHALL, and OthersEdited by William Harbutt DawsonSecond Impression.Demy 8vo.7s. 6d. net.Postage 6d.“Valuable, clear, sober, and judicial.”—The Times.“Will be very helpful to thoughtfulpersons.”—Morning Post.“A book of real national importance, and of which the value may very well prove to be incalculable.”—Daily Telegraph.The Choice Before UsBy G. LOWES DICKINSONSecond Impression.Demy 8vo.6s. net.Postage 6d.“There are many pages in this volume which express admirably the opinions of calm, clear-thinking men.”—The Times.“A noble book which everyone should read.”—Daily News.America and FreedomBeing the Statements ofPRESIDENT WILSONon the War With aPrefaceby theRt. Hon. VISCOUNT GREY.Demy 8vo.Paper Covers, 1s. net.Postage 2d.“We would like to see this little book printed in millions of copies at the national expense and carried into every household in this country.”—Spectator.Democracy After the WarBy J. A. HOBSONCrown 8vo.4s. 6d. net.It is the writer's object to indicate the nature of the struggle which will confront the public of this country for the achievement of political and industrial democracy when the war is over. The economic roots of Militarism and of the confederacy of reactionary influences which are found supporting it—Imperialism, Protectionism, Conservatism, Bureaucracy, Capitalism—are subjected to a critical analysis. The safeguarding and furtherance of the interests of Improperty and Profiteering are exhibited as the directing and moulding influences of domestic and foreign policy, and their exploitation of other more disinterested motives is traced in the conduct of Parties, Church, Press, and various educational and other social institutions. The latter portion of the book discusses the policy by which these hostile forces may be overcome and Democracy may be achieved, and contains a vigorous plea for a new free policy of popular education.The Conscience of Europe—The War and the FutureBy Prof. ALEXANDER W. RIMINGTONCrown 8vo.3s. 6d. net.Deals with some of the great questions raised by the war from ethical and religious standpoints. Endeavours to show the necessity for considering them if there is to be hope for the future peace and civilization of Europe. Analyses some of the causes of the decay of the international conscience, and discusses means for its reinvigoration.“A remarkable and deeply interesting book, showing courage and independenceof thought combined with keen human sympathies, and which should make a wide appeal.”—M. J. E.The Free PressBy HILAIRE BELLOCCrown 8vo.2s. 6d. net.Postage 4d.The purpose of this essay is to discuss the evils of the great modern Capitalist Press, its function in vitiating and misinforming opinion, and in putting power into ignoble hands; its correction by the formation of small independent organs, and their probably increasing effect.Rebels and ReformersBy ARTHUR and DOROTHEA PONSONBYWith 12 Portraits.Crown 8vo.6s. net.This is the first book to bring within the reach of young people and workers who have little time for historical study the lives of such notable figures as Savonarola, Giordano Bruno, Lloyd Garrison, and Tolstoy, heroes of thought rather than of action.The Making of WomenBy A. MAUDE ROYDEN, “THE ROUND TABLE,” ELEANOR RATHBONE, ELINOR BURNS, RALPH ROOPER, and VICTOR GOLLANCZ.Edited by VICTOR GOLLANCZ.Crown 8vo.4s. 6d. net.This book is not a heterogeneous collection of essays, but an attempt to frame, in spite of differences of opinion on minor points, an unified feminist policy, and to suggest, without laying down an absolutely definite programme, the lines on which feminism should develop. The contributors cover a wide field—from an endeavour to arrive at a just estimate of the physical in life to a detailed discussion of the question of women's wages. The tendency of the book will be found to differ fundamentally from that of the most notable recent works on the subject.Old Worlds for NewBy ARTHUR J. PENTYCrown 8vo.3s. 6d. net.“A wide challenge to the progress of the modern world; if some of the more promising patriots would read it carefully they would think the work before them much more worth doing.”—New Witness.The World RebuiltBy WALTER WALSH, D.D.Crown 8vo.Stiff Paper Covers, 2s. 6d. net.The Scottish Women's Hospital at the French Abbey of RoyaumontBy ANTIONIO DE NAVARROFully Illustrated.Demy 8vo.7s. 6d. net.This work represents a record of the only hospital in France run entirely by women: an abandoned abbey, built by Louis IX in 1228, transformed into an up-to-date hospital of 400 beds at the beginning of the war. The first portion is an exhaustive history of the abbey; the second portion the only complete record of the hospital achievement.The Diary of a French Private1914-1915 By GASTON RIOUTranslated by E. and C. PAULCrown 8vo, Cloth.5s. net.Postage 5d.“M. Riou is rather more than a simple soldier. He is a writer of great gifts—narrative power, humour, tenderness, and philosophical insight. Moreover, his exceptional knowledge of Germany gives special value to his account of his experiences as a prisoner of war.”—Times.Battles and BivouacsA French Soldier's Note-bookBy JACQUES ROUJONTranslated by FRED ROTHWELLLarge Crown 8vo.5s. net.Postage 5d.“A perfectly delightful book; full of gaiety and good temper. It is as interesting as the 'Three Musketeers.'”—Church Times.My Experiences on Three FrontsBy SISTER MARTIN-NICHOLSONCrown 8vo.4s. 6d. net.Postage 5d.“She has written simply and vividly one of the best war nursing books.”—Nursing Times.An AutobiographyBy ROBERT F. HORTON, M.A., D.D.Second Edition.Demy 8vo.7s. 6d. net.Postage 6d.“It is a fine, a noble, a most moving book.”—Church Times.“Every time I lay it down I shall be, as now, humbled, enlightened inspired, and reconsecrated by its perusal.”—United Methodist.My Days and DreamsAutobiographical NotesBy EDWARD CARPENTER2nd Edn. Illustrated.Demy 8vo, Cloth.7s. 6d. net.Postage 6d.“A challenging and richly suggestive story.”—Manchester Guardian.Bernard Shaw:The Man and His WorkBy HERBERT SKIMPOLE, B.A.Crown 8vo.4s. 6d. net.What is the true Shaw? In this work Mr. Skimpole takes a new view-point of Shaw the Man, and depicts him not as a living legend, but as a very contemporary human being. There are keen and clear-cut analyses of the Shavian plays; and not of least interest to literary students will be the author's conclusions as to Shaw's future in relation to the theatre.The Path to Rome:A Description of a Walk from LorraineWith 80 Illustrations by the AuthorBy HILAIRE BELLOCPopular Edition.Crown 8vo, 3s. 6d. net.Postage 5d.“Quite the most sumptuous embodiment of universal gaiety and erratic wisdom that has been written.”—The World.Edward Carpenter's WorksTowards Democracy: Complete Poems.15th thousand.Library Ed.,4s. 6d.net.Pocket Ed.,3s. 6d.net.England's Ideal: Papers on Social Subjects.13th Thousand.2s. 6d.net and1s.net.Civilization: Its Cause and Cure.Essays on Modern Science. 13th Thousand.2s. 6d.net and1s.net.Love's Coming of Age: On the Relations of the Sexes.12th Thousand.3s. 6d.net.Angels' Wings.Essays on Art and Life.Illustrated. 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Crown 8vo, Cloth,2s. 6d.net; Paper,2s.net.My Days and Dreams.Demy 8vo. Illustrated. Second Edition.7s. 6d.net.The Simplification of Life.From the Writings ofEdward Carpenter. Crown 8vo.New Edition.2s.net.Works by Maurice MaeterlinckTranslated by ALFRED SUTRO and A. TEIXEIRA DE MATTOSESSAYSTHE LIFE OF THE BEETHE TREASURE OF THE HUMBLEWISDOM AND DESTINYTHE BURIED TEMPLETHE DOUBLE GARDENLIFE AND FLOWERSCrown 8vo, 5s. net each.Pocket Edition:Cloth 2s. 6d. net each, Leather 3s. 6d. net each, Yapp 7s. 6d. net each.PLAYSMONNA VANNAAGLAVAINE AND SELYSETTEJOYZELLESISTER BEATRICE, AND ARDIANE AND BARBE BLEUETranslated byBernard MiallPELLEAS AND MELISANDA, AND THE SIGHTLESSTranslated byLaurence Alma TademaGlobe 8vo, 3s. 6d. net each.Pocket Edition:Cloth 2s. 6d. net each, Leather 3s. 6d. net each, Yapp 7s. 6d. net each.OLD-FASHIONED FLOWERS.Illustrated in Colour byG. S. 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Problems of the PeaceBy WILLIAM HARBUTT DAWSONAuthor of “The Evolution of Modern Germany”Demy 8vo.7s. 6d. net.The author discusses in fourteen chapters, among other questions, the Territorial Adjustments which seem necessary to the permanent peace of Europe, the problem of German Autocracy and Militarism, and the proposals of Retaliation; and makes, in the spirit of an optimist tempered by experience, practical suggestions for the future organization of peace. A feature of the book is the historical parallelism which runs through it.
By WILLIAM HARBUTT DAWSON
Author of “The Evolution of Modern Germany”
Demy 8vo.7s. 6d. net.
The author discusses in fourteen chapters, among other questions, the Territorial Adjustments which seem necessary to the permanent peace of Europe, the problem of German Autocracy and Militarism, and the proposals of Retaliation; and makes, in the spirit of an optimist tempered by experience, practical suggestions for the future organization of peace. A feature of the book is the historical parallelism which runs through it.
After-War ProblemsBy the late EARL OF CROMER, VISCOUNT HALDANE, The BISHOP OF EXETER, Prof. ALFRED MARSHALL, and OthersEdited by William Harbutt DawsonSecond Impression.Demy 8vo.7s. 6d. net.Postage 6d.“Valuable, clear, sober, and judicial.”—The Times.“Will be very helpful to thoughtfulpersons.”—Morning Post.“A book of real national importance, and of which the value may very well prove to be incalculable.”—Daily Telegraph.
By the late EARL OF CROMER, VISCOUNT HALDANE, The BISHOP OF EXETER, Prof. ALFRED MARSHALL, and Others
Edited by William Harbutt Dawson
Second Impression.
Demy 8vo.7s. 6d. net.Postage 6d.
“Valuable, clear, sober, and judicial.”—The Times.
“Will be very helpful to thoughtfulpersons.”—Morning Post.
“A book of real national importance, and of which the value may very well prove to be incalculable.”—Daily Telegraph.
The Choice Before UsBy G. LOWES DICKINSONSecond Impression.Demy 8vo.6s. net.Postage 6d.“There are many pages in this volume which express admirably the opinions of calm, clear-thinking men.”—The Times.“A noble book which everyone should read.”—Daily News.
By G. LOWES DICKINSON
Second Impression.
Demy 8vo.6s. net.Postage 6d.
“There are many pages in this volume which express admirably the opinions of calm, clear-thinking men.”—The Times.
“A noble book which everyone should read.”—Daily News.
America and FreedomBeing the Statements ofPRESIDENT WILSONon the War With aPrefaceby theRt. Hon. VISCOUNT GREY.Demy 8vo.Paper Covers, 1s. net.Postage 2d.“We would like to see this little book printed in millions of copies at the national expense and carried into every household in this country.”—Spectator.
Being the Statements ofPRESIDENT WILSONon the War With aPrefaceby theRt. Hon. VISCOUNT GREY.
Demy 8vo.Paper Covers, 1s. net.Postage 2d.
“We would like to see this little book printed in millions of copies at the national expense and carried into every household in this country.”—Spectator.
Democracy After the WarBy J. A. HOBSONCrown 8vo.4s. 6d. net.It is the writer's object to indicate the nature of the struggle which will confront the public of this country for the achievement of political and industrial democracy when the war is over. The economic roots of Militarism and of the confederacy of reactionary influences which are found supporting it—Imperialism, Protectionism, Conservatism, Bureaucracy, Capitalism—are subjected to a critical analysis. The safeguarding and furtherance of the interests of Improperty and Profiteering are exhibited as the directing and moulding influences of domestic and foreign policy, and their exploitation of other more disinterested motives is traced in the conduct of Parties, Church, Press, and various educational and other social institutions. The latter portion of the book discusses the policy by which these hostile forces may be overcome and Democracy may be achieved, and contains a vigorous plea for a new free policy of popular education.
By J. A. HOBSON
Crown 8vo.4s. 6d. net.
It is the writer's object to indicate the nature of the struggle which will confront the public of this country for the achievement of political and industrial democracy when the war is over. The economic roots of Militarism and of the confederacy of reactionary influences which are found supporting it—Imperialism, Protectionism, Conservatism, Bureaucracy, Capitalism—are subjected to a critical analysis. The safeguarding and furtherance of the interests of Improperty and Profiteering are exhibited as the directing and moulding influences of domestic and foreign policy, and their exploitation of other more disinterested motives is traced in the conduct of Parties, Church, Press, and various educational and other social institutions. The latter portion of the book discusses the policy by which these hostile forces may be overcome and Democracy may be achieved, and contains a vigorous plea for a new free policy of popular education.
The Conscience of Europe—The War and the FutureBy Prof. ALEXANDER W. RIMINGTONCrown 8vo.3s. 6d. net.Deals with some of the great questions raised by the war from ethical and religious standpoints. Endeavours to show the necessity for considering them if there is to be hope for the future peace and civilization of Europe. Analyses some of the causes of the decay of the international conscience, and discusses means for its reinvigoration.“A remarkable and deeply interesting book, showing courage and independenceof thought combined with keen human sympathies, and which should make a wide appeal.”—M. J. E.
By Prof. ALEXANDER W. RIMINGTON
Crown 8vo.3s. 6d. net.
Deals with some of the great questions raised by the war from ethical and religious standpoints. Endeavours to show the necessity for considering them if there is to be hope for the future peace and civilization of Europe. Analyses some of the causes of the decay of the international conscience, and discusses means for its reinvigoration.
“A remarkable and deeply interesting book, showing courage and independenceof thought combined with keen human sympathies, and which should make a wide appeal.”—M. J. E.
The Free PressBy HILAIRE BELLOCCrown 8vo.2s. 6d. net.Postage 4d.The purpose of this essay is to discuss the evils of the great modern Capitalist Press, its function in vitiating and misinforming opinion, and in putting power into ignoble hands; its correction by the formation of small independent organs, and their probably increasing effect.
Crown 8vo.2s. 6d. net.Postage 4d.
The purpose of this essay is to discuss the evils of the great modern Capitalist Press, its function in vitiating and misinforming opinion, and in putting power into ignoble hands; its correction by the formation of small independent organs, and their probably increasing effect.
Rebels and ReformersBy ARTHUR and DOROTHEA PONSONBYWith 12 Portraits.Crown 8vo.6s. net.This is the first book to bring within the reach of young people and workers who have little time for historical study the lives of such notable figures as Savonarola, Giordano Bruno, Lloyd Garrison, and Tolstoy, heroes of thought rather than of action.
By ARTHUR and DOROTHEA PONSONBY
With 12 Portraits.
Crown 8vo.6s. net.
This is the first book to bring within the reach of young people and workers who have little time for historical study the lives of such notable figures as Savonarola, Giordano Bruno, Lloyd Garrison, and Tolstoy, heroes of thought rather than of action.
The Making of WomenBy A. MAUDE ROYDEN, “THE ROUND TABLE,” ELEANOR RATHBONE, ELINOR BURNS, RALPH ROOPER, and VICTOR GOLLANCZ.Edited by VICTOR GOLLANCZ.Crown 8vo.4s. 6d. net.This book is not a heterogeneous collection of essays, but an attempt to frame, in spite of differences of opinion on minor points, an unified feminist policy, and to suggest, without laying down an absolutely definite programme, the lines on which feminism should develop. The contributors cover a wide field—from an endeavour to arrive at a just estimate of the physical in life to a detailed discussion of the question of women's wages. The tendency of the book will be found to differ fundamentally from that of the most notable recent works on the subject.
By A. MAUDE ROYDEN, “THE ROUND TABLE,” ELEANOR RATHBONE, ELINOR BURNS, RALPH ROOPER, and VICTOR GOLLANCZ.
Edited by VICTOR GOLLANCZ.
Crown 8vo.4s. 6d. net.
This book is not a heterogeneous collection of essays, but an attempt to frame, in spite of differences of opinion on minor points, an unified feminist policy, and to suggest, without laying down an absolutely definite programme, the lines on which feminism should develop. The contributors cover a wide field—from an endeavour to arrive at a just estimate of the physical in life to a detailed discussion of the question of women's wages. The tendency of the book will be found to differ fundamentally from that of the most notable recent works on the subject.
Old Worlds for NewBy ARTHUR J. PENTYCrown 8vo.3s. 6d. net.“A wide challenge to the progress of the modern world; if some of the more promising patriots would read it carefully they would think the work before them much more worth doing.”—New Witness.
By ARTHUR J. PENTY
Crown 8vo.3s. 6d. net.
“A wide challenge to the progress of the modern world; if some of the more promising patriots would read it carefully they would think the work before them much more worth doing.”—New Witness.
The World RebuiltBy WALTER WALSH, D.D.Crown 8vo.Stiff Paper Covers, 2s. 6d. net.
By WALTER WALSH, D.D.
Crown 8vo.Stiff Paper Covers, 2s. 6d. net.
The Scottish Women's Hospital at the French Abbey of RoyaumontBy ANTIONIO DE NAVARROFully Illustrated.Demy 8vo.7s. 6d. net.This work represents a record of the only hospital in France run entirely by women: an abandoned abbey, built by Louis IX in 1228, transformed into an up-to-date hospital of 400 beds at the beginning of the war. The first portion is an exhaustive history of the abbey; the second portion the only complete record of the hospital achievement.
By ANTIONIO DE NAVARRO
Fully Illustrated.
Demy 8vo.7s. 6d. net.
This work represents a record of the only hospital in France run entirely by women: an abandoned abbey, built by Louis IX in 1228, transformed into an up-to-date hospital of 400 beds at the beginning of the war. The first portion is an exhaustive history of the abbey; the second portion the only complete record of the hospital achievement.
The Diary of a French Private1914-1915 By GASTON RIOUTranslated by E. and C. PAULCrown 8vo, Cloth.5s. net.Postage 5d.“M. Riou is rather more than a simple soldier. He is a writer of great gifts—narrative power, humour, tenderness, and philosophical insight. Moreover, his exceptional knowledge of Germany gives special value to his account of his experiences as a prisoner of war.”—Times.
1914-1915 By GASTON RIOU
Translated by E. and C. PAUL
Crown 8vo, Cloth.5s. net.Postage 5d.
“M. Riou is rather more than a simple soldier. He is a writer of great gifts—narrative power, humour, tenderness, and philosophical insight. Moreover, his exceptional knowledge of Germany gives special value to his account of his experiences as a prisoner of war.”—Times.
Battles and BivouacsA French Soldier's Note-bookBy JACQUES ROUJONTranslated by FRED ROTHWELLLarge Crown 8vo.5s. net.Postage 5d.“A perfectly delightful book; full of gaiety and good temper. It is as interesting as the 'Three Musketeers.'”—Church Times.
By JACQUES ROUJON
Translated by FRED ROTHWELL
Large Crown 8vo.5s. net.Postage 5d.
“A perfectly delightful book; full of gaiety and good temper. It is as interesting as the 'Three Musketeers.'”—Church Times.
My Experiences on Three FrontsBy SISTER MARTIN-NICHOLSONCrown 8vo.4s. 6d. net.Postage 5d.“She has written simply and vividly one of the best war nursing books.”—Nursing Times.
By SISTER MARTIN-NICHOLSON
Crown 8vo.4s. 6d. net.Postage 5d.
“She has written simply and vividly one of the best war nursing books.”—Nursing Times.
An AutobiographyBy ROBERT F. HORTON, M.A., D.D.Second Edition.Demy 8vo.7s. 6d. net.Postage 6d.“It is a fine, a noble, a most moving book.”—Church Times.“Every time I lay it down I shall be, as now, humbled, enlightened inspired, and reconsecrated by its perusal.”—United Methodist.
By ROBERT F. HORTON, M.A., D.D.
Second Edition.
Demy 8vo.7s. 6d. net.Postage 6d.
“It is a fine, a noble, a most moving book.”—Church Times.
“Every time I lay it down I shall be, as now, humbled, enlightened inspired, and reconsecrated by its perusal.”—United Methodist.
My Days and DreamsAutobiographical NotesBy EDWARD CARPENTER2nd Edn. Illustrated.Demy 8vo, Cloth.7s. 6d. net.Postage 6d.“A challenging and richly suggestive story.”—Manchester Guardian.
By EDWARD CARPENTER
2nd Edn. Illustrated.
Demy 8vo, Cloth.7s. 6d. net.Postage 6d.
“A challenging and richly suggestive story.”—Manchester Guardian.
Bernard Shaw:The Man and His WorkBy HERBERT SKIMPOLE, B.A.Crown 8vo.4s. 6d. net.What is the true Shaw? In this work Mr. Skimpole takes a new view-point of Shaw the Man, and depicts him not as a living legend, but as a very contemporary human being. There are keen and clear-cut analyses of the Shavian plays; and not of least interest to literary students will be the author's conclusions as to Shaw's future in relation to the theatre.
Crown 8vo.4s. 6d. net.
What is the true Shaw? In this work Mr. Skimpole takes a new view-point of Shaw the Man, and depicts him not as a living legend, but as a very contemporary human being. There are keen and clear-cut analyses of the Shavian plays; and not of least interest to literary students will be the author's conclusions as to Shaw's future in relation to the theatre.
The Path to Rome:A Description of a Walk from LorraineWith 80 Illustrations by the AuthorBy HILAIRE BELLOCPopular Edition.Crown 8vo, 3s. 6d. net.Postage 5d.“Quite the most sumptuous embodiment of universal gaiety and erratic wisdom that has been written.”—The World.
By HILAIRE BELLOC
Popular Edition.
Crown 8vo, 3s. 6d. net.Postage 5d.
“Quite the most sumptuous embodiment of universal gaiety and erratic wisdom that has been written.”—The World.
Edward Carpenter's WorksTowards Democracy: Complete Poems.15th thousand.Library Ed.,4s. 6d.net.Pocket Ed.,3s. 6d.net.England's Ideal: Papers on Social Subjects.13th Thousand.2s. 6d.net and1s.net.Civilization: Its Cause and Cure.Essays on Modern Science. 13th Thousand.2s. 6d.net and1s.net.Love's Coming of Age: On the Relations of the Sexes.12th Thousand.3s. 6d.net.Angels' Wings.Essays on Art and Life.Illustrated. Third Edition.4s. 6d.net.Adam's Peak to Elephanta: Sketches in Ceylon and India.New Edition.4s. 6d.net.A Visit to a Gnani.Four Chapters reprinted fromAdam's Peak to Elephanta. With New Preface, and 2 Photogravures. Large Crown 8vo, ½ cloth,1s. 6d.net.An Anthology of Friendship: Ioläus.New and Enlarged Edition.3s.net.The Promised Land: A Drama of a People's Deliverance.Crown 8vo,2s. 6d.net.Chants of Labour: A Songbook for the People, with Frontispiece and Cover byWalter Crane.7th Thousand.1s.net.The Art of Creation: Essays on the Self and its Powers.Third Edition.3s. 6d.net.Days with Walt Whitman.3s. 6d.net.The Intermediate Sex: A Study of some Transitional Types of Men and Women.Fourth Edition.3s. 6d.net.The Drama of Love and Death: A Story of Human Evolution and Transfiguration.Second Edition.5s.net.Intermediate Types among Primitive Folk: A Study in Social Evolution.4s. 6d.net.The Healing of Nations: Chapters on the Great War.Fourth Edition. Crown 8vo, Cloth,2s. 6d.net; Paper,2s.net.My Days and Dreams.Demy 8vo. Illustrated. Second Edition.7s. 6d.net.The Simplification of Life.From the Writings ofEdward Carpenter. Crown 8vo.New Edition.2s.net.
Towards Democracy: Complete Poems.15th thousand.Library Ed.,4s. 6d.net.Pocket Ed.,3s. 6d.net.
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My Days and Dreams.Demy 8vo. Illustrated. Second Edition.7s. 6d.net.
The Simplification of Life.From the Writings ofEdward Carpenter. Crown 8vo.New Edition.2s.net.
Works by Maurice MaeterlinckTranslated by ALFRED SUTRO and A. TEIXEIRA DE MATTOSESSAYSTHE LIFE OF THE BEETHE TREASURE OF THE HUMBLEWISDOM AND DESTINYTHE BURIED TEMPLETHE DOUBLE GARDENLIFE AND FLOWERSCrown 8vo, 5s. net each.Pocket Edition:Cloth 2s. 6d. net each, Leather 3s. 6d. net each, Yapp 7s. 6d. net each.PLAYSMONNA VANNAAGLAVAINE AND SELYSETTEJOYZELLESISTER BEATRICE, AND ARDIANE AND BARBE BLEUETranslated byBernard MiallPELLEAS AND MELISANDA, AND THE SIGHTLESSTranslated byLaurence Alma TademaGlobe 8vo, 3s. 6d. net each.Pocket Edition:Cloth 2s. 6d. net each, Leather 3s. 6d. net each, Yapp 7s. 6d. net each.OLD-FASHIONED FLOWERS.Illustrated in Colour byG. S. Elgood.Pott 4to. 3s. 6d. net.Cheap Edition.Crown 8vo. 2s. 6d. net.MY DOG.Illustrated in Colour byCecil Aldin.Pott 4to. 3s. 6d. net.THE MASSACRE OF THE INNOCENTS.Translated byA. R. Allinson.Crown 8vo. Cloth. With Photogravure of Maeterlinck. 1s. net; Paper 6d. net.THE LIFE OF THE BEE}Editions de Luxe.HOURS OF GLADNESSDemy 4to. 21s. net each.Illustrated in Colour byE. J. Detmold.
Translated by ALFRED SUTRO and A. TEIXEIRA DE MATTOS
Translated by ALFRED SUTRO and A. TEIXEIRA DE MATTOS
THE LIFE OF THE BEE
THE TREASURE OF THE HUMBLE
WISDOM AND DESTINY
THE BURIED TEMPLE
THE DOUBLE GARDEN
LIFE AND FLOWERS
Crown 8vo, 5s. net each.Pocket Edition:Cloth 2s. 6d. net each, Leather 3s. 6d. net each, Yapp 7s. 6d. net each.
MONNA VANNA
AGLAVAINE AND SELYSETTE
JOYZELLE
SISTER BEATRICE, AND ARDIANE AND BARBE BLEUETranslated byBernard Miall
PELLEAS AND MELISANDA, AND THE SIGHTLESSTranslated byLaurence Alma Tadema
Globe 8vo, 3s. 6d. net each.Pocket Edition:Cloth 2s. 6d. net each, Leather 3s. 6d. net each, Yapp 7s. 6d. net each.
OLD-FASHIONED FLOWERS.Illustrated in Colour byG. S. Elgood.Pott 4to. 3s. 6d. net.Cheap Edition.Crown 8vo. 2s. 6d. net.
MY DOG.Illustrated in Colour byCecil Aldin.Pott 4to. 3s. 6d. net.
THE MASSACRE OF THE INNOCENTS.Translated byA. R. Allinson.Crown 8vo. Cloth. With Photogravure of Maeterlinck. 1s. net; Paper 6d. net.
LONDON: GEORGE ALLEN & UNWIN LIMITED.